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Valery Lyman’s 16-minute film, One of These Mornings, captures the pain, the joy, the happiness, and the excitement embodied in the election of Barack Obama to the presidency.

Now, a year and a couple of months after that election, Ben Ehrenreich’s Slate piece on the dramatic failures (already!) of the international, but especially US, response to the Haiti earthquake disaster, Why Did We Focus on Securing Haiti Rather Than Helping Haitians?, forces us to confront the fact that changing the world is not brought about by an election. If Ehrenreich and others are right, it appears that through a combination of knee-jerk militarism, systemic racism, and the pursuit of economic interest even in the midst of tragedy, Haiti’s most needy have not been getting much of the relief that the global community has generously sent out through personal donations via social networking media alongside traditional aid channels. That’s a scandal in itself, and it calls for serious reflection on why so little has changed in this country.

The other big moment of contradiction this past week was the U.S. Supreme Court decision about corporate “personhood” and unlimited corporate contributions to political campaigns — which is the biggest single setback to democracy this country has seen in a long time. But, there being a silver lining to every dark cloud, this may also be the moment for Obama to step in and take the reins of his multiple-majority power lock and do something with them. (Why is it when Bush had to work with a Democratic majority in Congress he still managed to do so much damage, and when Obama has clear majorities in both houses, his hands are tied? We know, of course, that it’s largely because of the beholdenness of all American politicians, wimpy “moderate” Democrats no less than others, to the special interests who fund them — which the Supreme Court decision has just made that much worse.)

The decision is an easy target for Obama, and at least some of the more moderate Republicans (such as McCain, who’s initiated campaign finance reform in the past) as well as Democrats would be hard-pressed to support the decision. As he prepares for his State of the Union address this Wednesday, any American who supports him should take some time in the next couple of days to send a message to the the White House and to, at the very least, sign the MoveOn.org petition against the Supreme Court decision. For this “progressive” president to act on his promises, he needs to feel the country behind him. One step can lead to another, generating momentum for at least some of the change he had promised; but that first step has to be taken.

Real change is not brought about by a single election, nor by the expression (audacious or otherwise) of hope. It’s brought about by the hard work of enacting that hope into practice. Once the conditions are set for a moment of good feeling like that embodied in Valery Lyman’s film, we need to ensure these remain not just moments but movements, the moments of jubilation being the froth spraying off the tops of the waves, whose repeated breaking on the shores of our consciousness changes that collective consciousness. Hope needs to be set into motion along multiple vectors — cultural and institutional — and at multiple scales. But it requires political leadership, and leadership, in a system of politics as financially corrupted as this one, only comes with repeated kicks from behind. Friendly, soft, but persistent kicks.

Thanks to Ron Burnett for sharing the Vimeo link. Of the bloggers I’ve read commenting on the Supreme Court decision, Sara Robinson’s at Campaign for America’s Future, Chris Vitale’s at Orbis Mediologicus, and Brendan Demelle’s at Ecological Buddhism provide inspiring and interesting perspectives. And see Rebecca Solnit’s piece on the disaster of media coverage of Haiti.

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Michael Bérubé’s In praise of humility is so good I can’t resist posting a link to it. Why, indeed, has the Obama revolution lost its steam? I think Bérubé must be aiming for Andrei Codrescu‘s job as NPR’s occasional commentator extraordinaire. Read it and weep (at least until you realize what’s going on).

Incidentally, Bérubé’s latest book The Left at War is well worth reading and discussing, even if one doesn’t agree with all of it. And, incidentally, the title of this post, which refers to a Surrealist method of collective anti-authorship, isn’t intended as a comment on Bérubé’s piece but rather about what he is describing. Politics as a stumbling around in the dark, a piecing-together from the bits left by the last guy, with no idea what will come of it. At least Codrescu has the good sense to smell it and marvel at its texture.

“Shoot” as in film, photograph, capture and display, but also fly with them, shoot the rapids of their movement, accompany them, become starling. These mesmerizing videos of moving masses of starlings, “murmurations” as they’re called, like other YouTube animal videos, tell us as much about the phenomenon being watched as about those watching it.

It all gets going here at around the 3’20” mark. But it would be nice if we were given some alternative soundtrack options. Like this one, with no commentary, just a few intertitles, set to the music of Jan Garbarek and the Hilliard Ensemble:

I like the interplay between still shots and motion sequences, and even the traffic moving beneath them, and the sound of the traffic, adds a nice touch.

Bill Oddie’s video is as much about the starlings as about its quietly awestruck observer, with his whispered play-by-play, Qigong-like imitative acrobatics, and the way he holds his hands up for warming to the blue TV-screen light of the starling-filled sky:

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Gilles Deleuze’s cinema books make for difficult reading, and if one is to make headway into them, it helps not only to know something about Bergsonian philosophy, Piercian semiotics, and (a lot about) the history of film, but also to have clips at hand of the films Deleuze discusses. Fortunately, Corry Shores has been very helpfully compiling such clips, accompanied by excerpts from the books, at his Deleuze Cinema Project 1 blog site.

The two books are books of philosophy centered on the moving image — a term that is somewhat redundant in a Deleuzian/Bergsonian framework, for which everything is (in) movement and becoming, and in which the image, which is both visual and auditory, is part of the very texture, or nature, of things. Deleuze, in other words, does not distinguish between a thing and its representation; rather, there are things, which are always in motion, in process, in becoming, and these things appear as “images,” which can be visual, auditory, etc., depending on the sensory equipment that is brought to them. Since the images are always in motion, it is cinema, the art of the moving image, that has best come to capture this quality of world-in-motion. The books are primarily dedicated to articulating Deleuze’s Bergsonian (and Piercian) schema and to setting out a fairly detailed typology of images. Its historical argument — that a shift after World War II allowed for the emergence of the “time-image”, which comes to supplement and ultimately supplant the “movement-image” — can be taken, albeit loosely, or left, but its ontological underpinnings are original, powerful, and I believe very useful for an emergent eco/geophilosophy.

Marcy Saude’s 5 or 6 minutes on cinematic time is a nice short video discussing Deleuze’s “time-image” concept over clips from Rosselini’s Umberto D, Bela Tarr’s Satantango and Gus van Sant’s Gerry:

As I see it, there are at least three reasons why Deleuzian film theory should be of interest to ecophilosophy. The first is the same reason why Deleuze is of interest more generally: because in providing one of the most coherent and self-consistent accounts of the world as process and change, his philosophy helps us understand the ways that things — i.e. relational systems from the molecular to the social to the ecological — come together and drift apart, territorialize and detteritorialize, with us, psycho-biological processes that we are, caught amidst them and acting from within them upon them (and upon ourselves).

The second reason is Deleuze’s Bergsonian and Piercian (and somewhat biosemiotic) focus on the image and its nature as carrier of affect. This brings imagination — the perception of things as not only a passive “reception” of what is “out there” but also an active reconception and engagement with the images and image-affects — to the center of cultural and environmental theory. Environmentalism needs a better understanding of how images do their work in the world; Deleuze can help with that.

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What do we do in the aftermath of such a disaster, except to express profound sadness, shock, and sympathy, and to send donations to aid and relief organizations working in the affected areas? How do we even portray it in a way that respects the victims?

Citizen media, according to Media Nation blogger Dan Kennedy, have gotten ever better at providing a sense of the real-time reality unfolding on the ground in situations like this, but they still have limitations. The best of the established media seem to be rounding up bloggers and tweets and connecting the diaspora community with their loved ones, in their general effort to cover what is happening. As Global Voices’ excellent Haiti earthquake page shows, reports are being compiled in numerous places, such as here, and even Wikipedia is doing a reasonable job staying on top of it.

Academics who know the area are responding by spinning some context around it, to help the rest of us understand the history that has made Haiti the poorest country in the hemisphere, least able to withstand a shock like this. In his piece in yesterday’s Guardian, philosopher Peter Hallward blames a long history of US and colonial intervention, neoliberal economic policies, and the vacillations of the international community for the extent of the tragedy. Despite its being a couple of decades old, I know of no better account of that history than Eduardo Galeano’s Open Veins of Latin America and his later Memory of Fire trilogy.

But then there’s nature, in her guise as unpredictable Mother, angry Papa Legba, vengeful Jehovah. The most egregious of religious interpretations is evangelical pastor Pat Robertson’s despicable comment blaming Haitians for their own disaster, claiming they had made a “pact with the devil” in overthrowing the French and have since been reaping its fruits. Voilà: rising up against unjust rule is bad when non-Christians do it, but good when it’s Robertson’s own Americans in their revolution. But reacting to such ignorance is too easy and does little (immediately) for the victims of the tragedy.

And there’s nature in the dark purity of the (f)act itself: nature acts, for no “reason,” wiping tens or hundreds of thousands in the simple scratch of an itch. Nature is not just.

That said, nature is also never merely nature either. We are part of the nature that acts, part of the system of relations by which the earth twists and moans and writhes in its sleep. There’s little point in looking for a global warming “signature” here. Rather, it’s about vulnerability — and its just (or unjust) distribution among us. As the world globalizes, as we come to see and feel the pain on our screens, we come to build the body of humanity. But the building of it is highly, deeply, radically uneven. An anthropologist working in Haiti, whose e-mail was forwarded to me by a friend, laments the news coverage, “which depicts this as a natural catastrophe, when the real problem is substandard housing and lack of infrastructure.”

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climate rage

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Just a quick follow-up to the previous post…

After the East Anglia flare-up, Paul Krugman was right to ask what fuels the rage behind climate denialism. Anyone who has perused any popular web site on environmental and climate issues will be struck both by the numbers and the utter vehemence of the denialist community. Looking at their own web sites is even more disconcerting (I won’t draw your attention to them; they’re easy enough to find).

One of the things that fuels this is, of course, that it’s well funded by the fossil fuel lobby (we’ve known that for years). Another is simply the organic totality of the American right, the evangelical-capitalist resonance machine, for whom climate change has become a hinge issue, just as abortion and gay marriage have been for some years now. Krugman puts it down to anti-intellectualism and “mommy party” politics — “Real men punish evildoers; they don’t adjust their lifestyles to protect the planet” — which sounds a little like George Lakoff’s argument about red staters’ “strict father” politics versus blue staters’ “nurturant mother” (which he later changed to “nurturant parent”) politics, an oversimplification that captures something, but misses more.

Identity, however, is clearly an important piece of it (as the Identity Campaigning blog knows), which is why global ecopolitics is now at least as much a matter of communication, image production, and cultural activism as it is of science or policy formulation.

Asked by an old and dear friend what I make of the recent “Climategate scandal,” I thought I’d do a quick check on sources summarizing the effect of the hacked East Anglia e-mails on climate change science.

To my surprise, the Wikipedia article on the topic is probably as good a place to start as any (as Wikipedia often is, despite its known flaws and potential unreliabilities; the fact that it’s both up-to-date and reasonably thorough on this topic allays my fears about Wikipedia’s slow decline, as reported in the digital media a little while back).

This article, published early last year in EOS: Transactions of the American Geophysical Union, summarizes the results of an extensive survey of climate scientists, which shows that while just over half of Americans believe there is a scientific consensus about human-caused global warming, 97.4% of actively publishing climatologists agree that human activities are bringing about a warming of the global climate. The study was carried out before the East Anglia e-mail flare-up, but the main thing that the latter would have done to this data is to bring down the level of trust in climate science among the public, especially the American public, not to change the scientific consensus. This editorial in Nature, one of the two most respected scientific journals on the planet, presents a fair assessment of what the hacked e-mails mean for the scientific community. (The other of the two, Science, has not editorialized about it, but here’s the news piece they published soon after the e-mail issue broke.)

This piece by Weather Underground meteorologist Jeff Masters usefully summarizes an earlier study by Brown, Pielke, and Annan that shows more or less the same result, and mentions a few of the reasons for the mass media’s overemphasis on climate skepticism. Links to other studies of the scientific “consensus” and to statements by leading scientific organizations can be found at the Wikipedia page on scientific opinion on climate change and on the climate change consensus.

While there’s little scientific value in these, I find David McCandless’s visualizations at Information is Beautiful to be a neat summation of the main arguments pro and con and of the scale of consensus (though some of the commenters make a valid point about his approach, which is not very statistically rigorous). The first of these, however, follows the popular media frame of believers-versus-skeptics (“is climate change real or not?”), which is part of the problem of why so many in the public remain underinformed and unconvinced. Coby Beck’s How to Talk to a Climate Skeptic, at Grist.org, delves into the various arguments put forward by the (fossil fuel industry-fueled) denialist machine and by the (reasonably) befuddled public.

That ought to do for a start…

My article “From Frames to Resonance Machines: The Neuropolitics of Environmental Communication” is coming out in the next issue of Environmental Communication. Here’s the abstract:

George Lakoff’s work in cognitive linguistics has prompted a surge in social scientists’ interest in the cognitive and neuropsychological dimensions of political discourse. Bringing cognitive neuroscience into the study of social movements and of environmental communication, however, is not as straightforward as Lakoff’s followers suggest. Examining and comparing Lakoff’s “neuropolitics” with those of political theorist William E. Connolly, this article argues that Connolly’s writings on evangelical-capitalist and eco-egalitarian “resonance machines” provide a broader model for thinking about the relations between body, brain, and culture. Environmentalists, it concludes, should pluralize their “frames” and pay greater attention to the micropolitical and affective effects of their language and practices on the communities within which they act, communicate, and dwell.

And a couple of excerpts from the article:

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At a time when so many social mammal species are in crisis, it’s at least heartening to see news like tonight’s 60 Minutes segment on “The Secret Language of Elephants” or today’s Times Online article “Scientists say dolphins should be treated as ‘non-human persons’.” The scientific taboo on anthropomorphism is finally lifting, and animal behavior studies are becoming more like anthropology — something that only lone rogue anthros like John Lilly or Barbara Noske would have dared call for not too long ago…

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While Clint Eastwood’s new film Invictus has little to say about ecology or ecopolitics, it does have a lot to do with the relationship between identity, affect, and territory — a topic that was an important concern in my first book and is the main theme of one of the two manuscripts I’m currently working on. I’m guessing Invictus may get nominated for at least the best actor (Morgan Freeman as Nelson Mandela) and best director (Eastwood) Oscars, so I’ll hazard a few initial thoughts about it, having seen it a few days ago.

There are many things one can say about its individual pieces: Freeman’s portrayal of Mandela, Eastwood’s directorial prowess and editorial conceits (e.g., masculinity and its transformation through individual experience), the film’s characterization of post-Apartheid South Africa, and the accuracy or inaccuracy of its portrayal of the actual story of the South African national rugby team’s, the Springboks’, stunning rise to victory in the 1995 World Cup. What interests me most, though, is its depiction of mass affect and collective emotion, which are portrayed in two of the main variants these take in today’s world: sports and politics.

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xmas in red & blue

Best gift received: Carl Jung’s Red Book. Very beautiful, with nice overviews and interpretations by Sonu Shamdasani. If this doesn’t revive an interest in Jung, I don’t know what can (though, as I’ve argued, we’re overdue for a new, more integrated theory of imagination).

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Stupidest film to show on an airplane that’s just spent two hours sitting on the runway, on a Christmas day when another plane has almost been bombed by an attempted terror attack, with news of it available on CNN on another channel on Jet Blue’s free television and video service: District 9. Not that the film itself doesn’t have its redeeming qualities — there were enough to keep me watching it instead of switching to CNN like the person next to me — but the waves of adrenaline and cortisol flowing through the plane don’t exactly make for a relaxing ride.

What did I make of the film itself? Its reptilian aliens look B-movie hilarious, but the filmmakers deserve credit for thinking they could get us to sympathize with them. They are clunky stand-ins for refugees and illegal aliens of all kinds, from the bantustans of pre-Apartheid South Africa (where the film was made) to the Gaza Strip, and therefore an echo of (the much better) Children of Men, and the rapid-fire montage of cable-news/reality-TV/surveillance-camera action aesthetics gets a little wearying. One of these days someone influential will articulate a natural/organic/holistic aesthetic for film viewing which, like the slow-food movement, will begin to cultivate a shift in audience tastes away from the Peckinpah/Tarantino/Woo/Lucas/Spielberg/Scorsese/Cameron trajectory and back, if not to an Antonioni/Tarkovsky/Angelopoulos slowness, at least to something less jarring than today’s norm.

As for me, I’m happy enough sitting in a large room facing only the shimmering blue screen of Derek Jarman’s Blue. With its immersive, poetic soundtrack, it’s the best antidote to all things Action.

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After posting about “a year of immanence” a few days ago, it occurred to me that I could have called it “A year of living immanently.” And then I thought, What would that mean? Would it be living with one’s face to the wind, always in motion, responding to the flow of life, one’s heart beating in the cool air of open encounter? Living without calculation or manipulation?

Would it be, as Deleuze describes in “Immanence: A Life,” “a qualitative duration of consciousness without self,” “an absolute immediate consciousness whose very activity no longer refers to a being but is ceaselessly posed in a life”? Would it be living as pure poetry, art exhausted in the process of its artistry, with nothing left over and nothing to spare?

A life is everywhere, in all the moments that a given living subject goes through and that are measured by given lived objects: an immanent life carrying with it the events or singularities that are merely actualized in subjects and objects. This indefinite life does not itself have moments, close as they may be one to another, but only between-times [mean-times, des entre-temps], between-moments. It neither takes place nor follows, but presents the immensity of the empty time where one sees the event yet to come and already happened, in the absolute of an immediate consciousness.”

“Very young children all resemble one another and have hardly any individuality; but they have singularities, a smile, a gesture, a grimace — events which are not subjective characteristics. Small children, through all their sufferings and weaknesses, are infused with an immanent life that is pure power and even bliss [beatitude].*”

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*from “Immanence: a life” (I’ve combined two translations, Millet’s and Hodges/Naormina’s)

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