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Based on a brilliant trick
Based on a brilliant trick

Barbara Basting

Marinetti Detox

I still don’t quite understand why I suddenly became obsessed with Marinetti. What made me track down even the obscurest of his writings? First editions that had ended up in the far corners of libraries, soon to be deposited into some bunker in the mountains. Sour-smelling volumes, from which decades-old, handwritten borrower’s tickets fell. An edition of all Marinetti’s futurist tracts in a series of Italian classics; as well as his diaries, but only those from 1915–21, in an annotated...
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Jean-Luc Nancy

Des zétrangers des zah des zuh

Etrange extraneus du dehors pas du dedans (intraneus) pas de la maison unheimlich pas du heim pas du foyer de l’autre côté des portes – fores, foreigner pas dans le rythme en trop, odd pas régulier pas ordinaire rare singulier seltsam bizarre besherat vaillant élégant fantasque tordu verschroben de travers surprenant extraordinaire étonnant

 

C’est étonnant comme nous sommes riches en mots formes façons pour tourner autour de l’étrange étranger de l’ausländer hors du pays pas « pays avec nous » comme on disait jadis en France « c’est un pays à moi » pour dire quelqu’un de mon village de mon coin ma province mon bled

 

Riches à profusion pour tout ce qui n’est pas proche et propre, approprié, convenant, mitmenschlich ce qui ne fait pas mitdasein

 

Parce qu’on présuppose que mit avec with est consistant, plein, solide et solidaire et ce qui est without avecsans mitohne avec hors ou hors d’avec la proximité

 

Mais avec même proche exige...

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Jean-Luc Nancy

غریبه‌ها غریبه‌ها

Etrange (غریب) در زبان فرانسوی از ریشه لاتین extraneus به معنای «خارجی» در برابر داخلی intraneus است. آنچه از خانه نیست unheimlich (امر غریب) از heim (خانه) نیست از منزل نیست در طرف دیگر دروازه fores است foreigner (خارجی)، خارج از ضرب و زیادی است odd (زاید) ناهنجار نامعمول نادر کمیاب تکی است seltsam (عجیب) عجیب و غریب besherat رشید ظریف پراوهام خمیده‌‌ verschroben (بد خو) خمیده شگفت‌ آور خارق‌ العاده حیرت‌ انگیز

غنای زبان امری غریب است در کلماتی که به نحوی حولِ مفهومِ غریبِ خارجی ausländer شکل گرفته اند خارج از کشور «هم‌‌ کشور ما» همانگونه  که پیش‌ تر در فرانسه می‌ گفتیم «این کشور من است» برای اشاره به کسی از روستای من محله‌ ی من استان من ولایت من

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Marcus Quent

Belief in the world is what we most lack.

It was Gilles Deleuze who in various contexts underlined that what we most lacked was “belief in the world.” The odd remark appears, for example, in a conversation in 1990 with the Italian Marxist Antonio Negri about revolutionary emergence and the political force of minorities. In this dialogue Negri examines his interlocutor’s thought in the light of the “problem of the political,” which connects the various stages of the philosopher’s intellectual biography. Deleuze’s remark here is the reprise of a motif that would be familiar to readers of his second book on cinema, which appeared in 1985, in which Deleuze contends that the “power of modern cinema” is based on its ability to “give us back” our lost “belief in the world.”

At the end of the conversation Negri asks his dialogue partner about the possibility of present-day processes of subjectivization. After initially emphasizing the “rebellious spontaneity” of such processes, Deleuze...

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“Every human body is an old civilization”
“Every human body is an old civilization”

Susanne Witzgall

“Every human body is an old civilization”

Susanne Witzgall: One common point in your texts in that both of you describe migration as an incomplete process, as a practice that is not completed with the arrival at the destination, but perhaps even only finds its starting point, its beginning, there. For instance, you Christian Kravagna, have written in your essay that many migrants develop a practice of travelling back and forth, almost like commuting, a process in which there is no definitive home that one can return...
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Mengia Tschalaer

The sexual asylum story

Successful asylum claims generally require generating a racialist, colonialist discourse that impugns the nation-state from which the asylum seeker comes. While to impugn the asylum seeker’s place of origin may well be a necessity for the purpose of asylum, it is problematic if it serves to confirm the moral and political superiority of the West through the myth of the ideal victim. In order to avoid the cookie-cutter victimhood framework that refers to idealizations around “Us” and “Them,” Europe must adopt a reflexive approach to queer asylum that allows for recognizing its own stereotypes in regard to homosexuality, race, and gender, so as not to reproduce colonial and imperialistic narratives of vulnerability, sex, and desire through Eurocentric asylum regimes.

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  • identity
  • performativity
  • gender
  • migration
  • queer theory