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Greenpeace International’s Earth Day video looks like a recruitment ad for an army of media-guerrilla climate warriors. From the techno-martial drumming, rapid-fire camera movement, shots of the troops in action, eco-doomsday imagery (including an image of the sun rising over the Earth looking like a mushroom cloud), and Christ the Redeemer flying over Rio de Janeiro draped in a Greenpeace poster by GI’s (?) culture jammers — it touches on all the buttons that have been attracting working-class American youth to the US army, and more. And what is that shot of naked humans who look like they’ve risen out of their graves on the day of the Rapture… on a melting glacier? Brilliant. Now if they can get their recruiters to American campuses the way the US army does, and offer scholarships too…

Thanks to Mediacology for sharing this.

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One of the more oblique threads I’ve been pursuing on this blog has to do with what new media are doing to aural and musical information. Music is, of course, much more than information: it is embodied affect (in a Deleuzian sense) that carries, channels, activates, mobilizes (sets into motion), transforms, and disseminates cultural meanings as well as culturally imbued bodily affects. In the process music imprints feelings, sensations and meanings into our bodies and, at the same time, outwards into the world that it describes, inscribes, and infuses with rhythm and aural texture. It fills and organizes the spaces of resonance between bodies, but also ‘spaces’, or reterritorializes, our own sense of ourselves – as Deleuze and Guattari’s oft-quoted opening lines to “Of the Refrain” suggest.

Dan Visel’s piece on music & metadata has gotten me thinking about how musical metadata — “things that are outside of the text, but still of primary importance to how we read a text”, which in the case of music includes titles and information about the performers — are becoming part of a more fluid and oceanic datasphere. When I was growing up, the access points to the musical universe were radio stations (a few, like the original CFNY, among the dozens available in the Toronto area), record stores (a few, like the Record Peddler, whose employees I could trust for their cool tips), and a handful of magazines (like Toronto’s Shades and a few of the other free art and music zines, most of which have left not a shred of evidence behind themselves in the digital era). I used to have to keep listening, sometimes for half an hour or more, to find out what it was that I liked on my favorite college radio station, and if I wasn’t listening closely I could miss it — the metadata were so scarce. But once I heard it I knew what to look for (on a trip downtown to the Peddler), and once I bought the album, and maybe a copy of New Musical Express or Trouser Press that featured an interview with the band, I was as metadata-rich as anyone I knew.

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Thanks to Mediacology for sharing this presentation on “Green Culture” by Lawrence Lessig from the recent Green Festival in Seattle. Lessig is the guru of the creative commons movement, and his talk, on what he calls “cultural environmentalism,” is really on media ecology, i.e. the “ecology” of cultural production and creativity, and especially on the differences between the “read-only culture” of contemporary copyright law and the “read-write” and “remix” cultures that an open and democratic public sphere should be making possible today. But since he’s talking to an audience of environmentalists, he makes some pointed references to global warming and the (non-existent) state of regulatory law surrounding it, as compared to the draconian regulations surrounding copyright. (Although he’s a bit grumpy about it, I love the clip of the “cheat offsetters” who, like carbon offsetters, are developing an emerging market in trading the right to cheat on one’s spouse.)

The lecture, if we can call it that, is a brilliant example of Lessig’s famous (infamous?) Power Point presentation style (which I’ve tried emulating occasionally, and which is a hell of a lot of work — we need better software for it), and is one of the most entertaining lectures I’ve ever sat through. Interestingly, Lessig posits Aldous Huxley (who I’ve discussed a couple of times here before) and John Philip Sousa, of all people, as predecessors of the cultural commons. But where Sousa had defended “young people” getting together “singing the songs of their day” against the consumerist media culture that was rising in his time, Lessig defends on-line remixers, Anime music video makers, and others — he shows us some excellent and entertaining examples of all of these — against the vested interests constraining cultural creativity today.

The increasing cross-breeding between environmentalism (of the old, new, and open varieties) and the free culture/open source movement is, to my mind, one of the points of light on the horizon — a harbinger, I hope, of the “liberation ecology” that would bring cultural, media, democracy, and ecology activists into sync in issues and struggles around the world.

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As goes Motor City, so should go the world – or at least eco-activists might like to argue that. The archetypal home of American car culture, Detroit, has been decaying for years. It’s now collapsed from a city of two million to less than half of that, and in the process it has opened up dramatic possibilities for regeneration.

Photo District News has collected some glimpses of the ruins. Kevin Bauman’s Abandoned Houses , from which the above photo is taken, are akin to real estate sales photos gone wild, while Yves Marchand and Romain Meffre’s “Ruins of Detroit” series include some stunners, like this photo of the United Artists Theater:

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These, like Timothy Fadek’s industrial ruins and Sean Hemmerle‘s Time magazine photo essay, include many that seem as if they’re right out of Andrei Tarkovsky’s Stalker. Bruce Gilden’s photo-essay on Detroit Foreclosures includes a poignant soundtrack reminding us what the current economic crunch feels like to some.

The Time article that accompanies Hemmerle’s and Marchand/Meffre’s photos reports that among the ideas proposed for redevelopment of Detroit are “the reforestation of the city’s dead zones” and “the planting of large-scale networks of parks and commercial farms.” While there’s plenty of room for visionary public policy, Detroit doesn’t exactly have a long history of that kind of thing, so, if it was up to me, I would leave a lot of room for the anarchists and artists to get things going. Unfortunately, since Fifth Estate, the longest-running anglophone anarchist periodical in North America, moved out of Detroit in 2001, the local political scene seems a little less prepared for this kind of thing. Artists, however, have been busy making the urban landscape theirs.

The price for grassroots eco-regeneration is certainly right: Jennifer Lance at environmental blog Red Green & Blue reports that you can buy a foreclosed home in Detroit for $40 these days. She even volunteers to do that and to donate it to any organization that would turn it into a park, wildlife sanctuary, or urban garden. Any takers?

The kicker is that this might not even be necessary. Rather like the Chernobyl exclusion zone or the Rocky Mountain Arsenal National Wildlife Refuge — formerly a toxic chemical dump — Detroit is, in places, already reverting back to nature. (Though, on Chernobyl, there has been some controversy about reports that it’s become a wildlife haven.)

Describing the city as a “Wild Kingdom,” Detroitblog.org describes whole neighborhood blocks reverting to prairie, alleys resembling hiking trails, roving packs of wild dogs, feral cats taking over entire buildings, and a resurgence of pheasants, foxes, opossums, turkeys, roosters, and raccoons, along with imported “ghetto palms” (Ailanthus altissima) spreading through the city like weeds and, by their height — sometimes reaching several stories — offering a gauge for how long particular parcels have been neglected.

More photos of Detroit reverting back to nature can be seen here and here. The Greening of Detroit is an institutional non-profit working on urban eco-regeneration, while Motor City Blog keeps tabs on interesting goings-on.

Maybe part of the reason I’ve been writing more on philosophical themes here than on ‘ecoculture’ is the simple fact that I’m surrounded by environmental themes on a daily basis – in my teaching, reading and writing, in discussions with students and colleagues. But not a single one of my colleagues here is a philosopher (UVM’s philosophy department is very traditional and, as far as I can tell, exclusively analytical). When I do discuss philosophy with colleagues, in any depth, it’s with a handful of humanists or social scientists who are passionate about their positions (which range from Marxist and feminist to ecofeminist and political-ecologist to Lacanian and poststructuralist) but whose knowledge of the theories I’m working with – especially the the postconstructivist, process-relational – is limited. (Well, there is the cognitivist performance theorist next-door-neighbor whose friendship I treasure, and a few others I wish I’d see more often, but those conversations don’t happen often enough.) So this is what comes out when I sit down to write and feel a need to say things louder than paper can handle… That said, the coming days will be hellishly busy, so posts might be slower in coming.

Keith Robinson’s introduction to the collection Deleuze, Whitehead, Bergson: Rhizomatic Connections, just published by Palgrave Macmillan, provides an excellent and much needed overview of the reception histories of these three thinkers. Robinson’s contextualization of them within the analytical and continental philosophical traditions makes clear why each has been marginalized or misunderstood to varying degrees in recent decades. Bergson had been extremely popular in the early years of the last century, but became almost a non-entity in the Anglo-American world until Deleuze revived him in the 1970s, while Whitehead, an acknowledged founding figure of twentieth-century analytical philosophy alongside Bertrand Russell, became an object of suspicion after his metaphysical ‘turn’ (represented in part by the mammoth Process and Reality).

Robinson argues that Russell played a key role in marginalizing both and, in the process, in reducing analytical philosophy to the logically and mathematically oriented philosophical style it has become. Deleuze, meanwhile, was welcomed as part of the wave of French poststructuralists and ‘postmodernists’ — not so much by Anglo-American philosophers as by social and cultural theorists — but, in the process, his thinking was misunderstood and caricatured as a form of psycho-political anarchism, and the nuanced thinking about science, time, metaphysics, life, organism, and all manner of other traditional philosophical themes was largely left aside.

Now, Robinson argues, as the distinction between the analytical and continental traditions is becoming increasingly irrelevant, with each caving in under the weight of its own limitations and of internal and external critiques, this threesome is finally being seen as representative of a process philosophical tradition that offers much-needed alternatives to some of the philosophical conundrums we’re facing (such as the mind-body problem, the relationship between philosophy and science/technology, life and the biopolitical, etc.). This shared focus on process — a term most closely associated with Whitehead, though it’s often taken by Whiteheadians in religious/theological directions that many would find less germane — is, according to Robinson, combined with a “methodological constructivism” that seeks to create concepts with which to think experience and life in novel ways.

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There’s a wealth of material in post-marxist and poststructuralist political philosophy to be found at the After 1968 web site, which documents a series of seminars and lectures held in Maastricht over the last few years. You can find texts by Agamben, Deleuze, Badiou, Ranciere, Baudrillard, Negri, Derrida, Nancy, and others there, though it will take some scrolling, clicking, and poking around to locate them.

One of the more interesting finds there is a link to the translated notes from a lecture by Deleuze on Spinoza’s concept of affect. It’s arguably this concept and its transmission through Deleuze, together with the more recent upsurge of research in the neuroscience of affect and emotion (by people like Antonio Damasio), that underlies the fairly dramatic upwelling of interest in all things ‘affective’ in recent social and cultural theory.

The site also provides links to Deleuze’s last published piece of writing, the brief, lyrical “Immanence: A Life…”, and to Giorgio Agamben’s insightful, meditative dissection of it (which, thankfully, is only slightly marred by Agamben’s own obsessions with sovereignty, “bare life”, biopolitics, etc.). Agamben spends three whole pages analyzing the punctuation – colon, ellipsis – of the title alone, and though that may sound overindulgent, it’s well worth reading.

Deleuze’s notion of immanence changed over the years and, as Christian Kerslake argues, left questions and inconsistencies in its wake. But it remains very evocative and, in this final version at least, sounds to me completely resonant with the (Madhyamika) Buddhist ontology I’ve been exploring.

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I’ve been perusing Kvond’s wonderful Spinozist blog Frames /Sing, which synthesizes in-depth readings of Spinoza alongside a broad interest in ontology, biology, semiosis (including biosemiotics), Deleuze, Latour, Heidegger, and much else, and generates insightful discussion with a coterie of other bloggers. For anyone interested, here’s a short list of some possibly entry points into his thinking, which resonate with some of what I’ve been trying to get started here:

Why Spinoza? A historical, sociological argument – A good place to start.

Deleuze on Spinoza and Plotinus and luminosity

The problem with Spinoza’s panpsychism – I’m working on figuring out the relations and distinctions between panpsychism or panexperientialism (in their different forms, including Whitehead’s), pantheism, panentheism, poly-isms of various sorts (polytheism, polypsychism), and systems theories ranging from Gregory Bateson’s semiotics, Joanna Macy’s (and others’) Buddhist ontology, Manuel DeLanda’s Deleuzianism, et al., so expect more on all these topics.

Is Latour an Underexpressed Spinozist

Latour’s inconsistency, “Start in the middle”

In praise of scholarly enemism: People are animals too

Balibar’s Spinoza and Politics: The braids of reason and passion

With protests gearing up today to push the Obama administration away from its current timidity with its economic policies (see A New Way Forward and Democracy Now’s broadcast on it), it seems apropos to ask whether and to what extent the Obama administration should be trusted by progressives.

Open Left, one of the better progressive political websites, and one of the groups that greens should be building better alliances with, has an interesting discussion going on about this – see Chris Bowers’ Open Left:: The Case for Distrust.

For some background on Open Left, I recommend its take on the twentieth-century history of left politics in the U.S.

Similar questions as these could be raised about the administration’s environmental positions, where a notably strong set of opening strategies – particularly on climate change – seems to be growing a little limp. In particular, it will make a big difference whether carbon credits are given away to polluting corporations (effectively giving them what belongs to all of us, the air) or sold to them (and bringing in some revenue in the process). But at least with environmental issues we don’t have the same faces from the Wall Street-loving Clinton era as with economic issues (the Summerses, Geithners, et al.).

I know it’s just that they’ve touched my inner goth, but these graveyard photographs really do express something of what I find most appealing about the idea of immanence — that death is in the midst of life, the two entwined like the dying branches encircling the face of living stone in Onkel Wart’s photograph:

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or Stuck in Customs’ tree overtaking a Chinese gravestone:

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or E3000’s Sub Specie Aeternitatis:

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or moss covering the angelic human spirit rising above its nature-laden grave in Roberto Catalano’s The City of Falling Angels:

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Materiality, cyclicality, the rising and the passing away, the return of life to earth, earth covering earth covering stone covering flesh covering memory. The best of ecological art, it seems to me, reminds us of our embeddedness within cycles of emergence, submergence, and re-emergence in new forms, all causally intertwined in dependent origination converging to and from this moment in which we act, the consequences of our acts rippling outwards through eternity. (No, neither Nietzsche nor Buddha preached a closed universe of fated predetermination, as each moment opens possibilities of new connections to be made. But for both there is an ethic of responsibility to those connections, and a solidarity underpinning them.)

Individually these photos are nothing special – we probably have dozens of our own like them in our photo albums. Their impact is more cumulative, so go to the site itself to see all forty.

Thanks to Integral Options for sharing these (and Neil Gaiman for inspiring the collection).

I’ve been impressed and even moved by a few recent posts over at Larval Subjects. “Electro-Chemical Signifiers” describes the author’s transformation from full-fledged Lacanian (both theorist and analyst) to something that seems much broader and welcoming of the world. Not, of course, that Lacanians cannot be broad and welcoming of the world; I’m only judging LS’s movement based on his own narrative. That narrative concerns depression and a cure (not a talking cure) as well as, it seems, gardening.

In “Gardening”, LS mixes soil, happiness (the author’s, at watching spinach, romaine, and cucumbers “poke up from the earth”), science, and Alberto Toscano’s Theatre of Production (which I just ordered) and Susan Oyama’s Ontogeny of Information (which I found mesmerizing when I read it years ago and am now happy to hear referred to more & more as she belatedly finds a well-deserved audience).

In the (ex-)Lacanian confessional he writes:

“I think Guattari had the right idea in proposing a model in which we strove to think the intersection of regimes of signs, the biological body, economics, nature, etc… A highly complex ecological, networked model.”

Not only is Guattari wandering in this intersective middle-earth of bodies, neurons, cultures, politics, and economies, but so, I would add, are Deleuze, William Connolly, Francesco Varela, Eve Sedgwick, JK Gibson-Graham, Antonio Damasio (in some respects), and many others who’ve been inspiring my thoughts on this blog and in my writing. Thanks, LS, for your courage.

I’ve mentioned Aldous Huxley here before. This 1958 interview with Mike Wallace shows him to be as broad-rangingly perceptive as anyone at the time – with insightful comments on persuasion techniques, Foucauldian surveillance and control (before Foucault wrote a word about the topic), television (which he thought was already “being used too much to distract people all the time”), population growth, mind-altering drugs (which, of course, Huxley thought could be used for good, as he did, and for ill), etc.

The following line in Sentient Developments‘ George Dvorsky’s summary of the interview stopped me in my tracks for a moment:

“Today’s elections have become very much like this — nothing more than massive advertising campaigns. And whereas Huxley and his contemporaries were worried about subliminal messaging, today we worry that leaders like Barack Obama and other politicians are using novel persuasion techniques like Neuro-linguistic programming (NLP).”

Obama and NLP… wow. That must account for the recent terminological shifts Jon Stewart made fun of the other day — Obama’s apparent renaming of the “war on terror” “overseas contingency operations,” etc., and his recent shifts in tone from giddy in the CBS 60 Minutes interview (which the right-wing press went nuts over) to overserious in his public speech on the economy a few days later, etc. (My response is still “give the guy a break.”)

NLP is useful for thinking about framing and reframing (one of the terms used in NLP discourse), which, if fans of George Lakoff are correct, helped Obama win the last election. Lakoff focuses more on metaphors, while the NLPists focus more on visual and gestural cues and such things – the microphysics of framing, you might say – but in fact, in Lakoff and Johnson’s “embodied mind” perspective, the two are closely linked, if more generally (language, cognition, and embodiment). (Chet Bowers has an interesting piece critiquing the Lakoff/Johnson model from an ecocritical perspective.)

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