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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:

Onkel%20Wart.jpg

or Stuck in Customs’ tree overtaking a Chinese gravestone:

Stuck%20in%20Customs%27%20Chinese%20gravestone%20overtaken%20by%20tree.jpg

or E3000’s Sub Specie Aeternitatis:

E3000%27s%20Sub%20Specie%20Aeternitatis.jpg

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

Robert%20Catalano.jpg

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.)

polar bag

Ambient electroacoustic artists Stars of the Lid do a beautiful job with thisEnvironmental Defense Fund NYC subway ad campaign video.

The other ads in the series can be viewed here.

I woke up this morning from a dream in which I had gotten lost in a part of the house (where I live) that had gotten disconnected from the rest of the building. I was wandering somewhere in what seemed like a large hotel or apartment complex looking for the rest of my home. When I woke up, I was happy to have found my way back, here to the real world. But it made me wonder what would happen if I hadn’t – if I had gotten lost in a dream world.

Earlier I had dreamed of Sino-Russian cyber-virus agents taking over the internet and forcing the rest of us to live without it all again — a meme that CBS’s Katie Couric and other media outlets had placed in my head with coverage yesterday of the Conficker worm, which supposedly hijacks computers in an attempt to create a global botnet. Couric had talked about right-wing Russian youth behind it (or that’s what I remember); I probably added the Sino- part myself — a kind of unconscious remnant Orientalism, I guess.

Realizing it was April Fool’s Day today only made both of these weird dreams seem a bit more realistic and consensus reality seem more dreamlike. We live in/on April Fool’s Day. Earth Day, Earth Hour (the “first globalized ritual,” as Stephen Bede Scharper called it yesterday), April Fool’s Day, Earth Fools’ Hour — every hour, as the economy goes down and alternative dreams (the right-wing lunatic dreams of Glenn Beck et al, the utopian Communist dreams of Zizek, Badiou, Ranciere, et al, the green dreams of worldchangers, sustainability transitionists, and green Obamists) float up like balls on a stormy sea… After the storm we will sift through them, relish what we’ve collected, and be glad to have found our way back here, back to shore, after a long weird dream.

There are some great pictures to be found here, at The Big Picture: abandoned subdivisions and building sites, landscapes of unused freight containers (#34) and disused newspaper racks (#30), and “Free Weekly Tours of Quality Foreclosed Homes, Prices Won’t Last!!!” (#9, from Las Vegas). There’s something Ed Burtynskyesque about them…

On the topic of Ed Burtynsky: While the image quality is fairly poor when you blow it up to full-screen, Burtynsky’s TED Prize talk has him bearing his environmentalist heart on his sleeve (including his connection to the enviro-optimists at Worldchanging.com). Expect more on his photography and the work of other recent landscape-themed artists coming soon here…

ISLE: Interdisciplinary Studies in Literature and Environment, which has been the leading forum for what’s come to be known as “ecocriticism” over the past 15 years or so, has finally caught up with the times and gone digital, thanks to the deal it arranged with its new publisher, Oxford. To celebrate the transition, all issues dating back to volume 1 (1993) have been made available for free online until 15th May 2009. You can browse and download articles here. More information about the journal can be found at the journal’s homepage .

Incidentally, my article on “Green Film Criticism and Its Futures” appeared in volume 15 no. 2 last year.

finds

Warwick philosophy journal Pli has made some back issues available on-line, including issues on Romanticism, Science, Nature, and Nietzsche. A few particularly recommended articles:

Isabelle Stengers, “God’s Heart and the Stuff of Life“,

John Sellars, “The point of view of the cosmos: Deleuze, Romanticism, Stoicism,”

Alain Badiou, “Who is Nietzsche?,”

and the Nomadic Trajectories issue, which features Deleuze, DeLanda, Stivale, Debord, and others (and which has to be downloaded as a single file).

On a different (but in some ways perhaps converging) trajectory: Thanissaro Bhikkhu’s (Geoffrey DeGraff’s) The Shape of Suffering: A Study of Dependent Co-Arising brings nonlinear dynamic systems theory to an exploration of the Buddhist doctrine of ‘dependent origination’ or ‘conditioned arising’ (pratītya-samutpāda in Sanskrit, paticca samuppāda in Pali), which I’ve mentioned here before. It’s one of the many books and documents available at the on-line Theravada Buddhist library Access to Insight.

And finally, writer and art curator Joel Weishaus, who previously authored the year-long “digital literary art” blog Reality Too, has been uploading sections of his new project, a work-in-progress called The Gateless Gate. It starts here, though it seems one could start reading at any point.

Here’s an effective little media piece:

Wake Up, Freak Out – then Get a Grip from Leo Murray on Vimeo.

Full screen is particularly nice, and the well referenced script gives it substance.

Following from the last entry: I should have mentioned the other kind of biocultural studies that’s been getting more & more attention recently: see here, here, and here.

The “Biocultures Manifesto,” which appeared in New Literary History back in 2007, seemed to suggest that it was time for all the work on embodiment, biopolitics (Foucauldian, Agambenian, etc.), and various efforts in science studies and cross-over areas of cognitive science to lead to something fairly radical, and ended with this series of bullet-point “provocative assaults” on received wisdom:

* Science and humanities are incomplete without each other.

* It is untrue that the humanities are the realm of values and the sciences the realm of facts.

* Science isn’t hard and the humanities aren’t soft.

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One of the impressive recent efforts to bring the physical sciences and the social sciences and humanities back onto “consilient” speaking terms (to use E. O. Wilson’s terminology, though his own efforts at this have been unimpressive) is Wendy Wheeler’s The Whole Creature: Complexity, Biosemiotics and the Evolution of Culture. Wheeler is a humanist, an English lit specialist whose work emerges out of the Raymond Williams tradition of British cultural studies, and her foray into biosemiotics and complexity science is highly original and ambitious. She’s an editor at British Left-political cultural studies journal New Formations , having produced special issues on complexity and ecocriticism in recent years. Complexity research has been making some waves in sociological and cultural theory circles for a while now (e.g., in Theory Culture & Society), but biosemiotics is more of a newcomer on these intellectual (humanistic/culturological) shores. The book is blurbed by leading biosemiotician Jesper Hoffmeyer, author of, among other things, Signs of Meaning in the Universe (Indiana U. Press, 1996).

While I’ve only read parts of the book (and a few outtakes in other venues) and am not qualified to comment on its use of complexity theory or biosemiotics, it’s heartening to see Donald Favareau’s very favorable extended review, “Understanding Natural Constructivism” in Semiotica, which has been a leading venue for biosemiotic research and theory for several years. I strongly recommend it both as a summary of Wheeler’s book and as an introduction to biosemiotics.

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