by leila and sasha
We've been following maps for too long. They are the creation of the state, used to define territory, make borders and control the flows of desire. Society tries to define the categories of ethnicity, gender and language as stable, finished products; history has ended it says. It tries to essentialize humans and human creativity, forcing identity upon all who are continually becoming something new, something wild. But we would like to explode the boundaries and scramble the codes to encourage a playful creativity in each individual's becoming. Don't believe you must stand still. Forget the map and roam feral across unknown lands.
The next three sections look at ethnicity, gender and language as bordered states. The territory of each ethnic group, gender and language is mapped with borders and roads that code the behavior and definition of individuals. Let's think of all humans now subsumed within various ethnicities as a vast topology of possibilities, an unending terrain. The state sets up bordered territories to group people into ethnicities: you're a Tibetan and you're a Mongol. Between these territories, these cities where people are huddled together, are deserts where one is not supposed to roam, you must be defined within a border. In China, for example, if you are the offspring of a Tibetan and a Han Chinese, you must choose one as your ethnic group or it will be chosen for you.
According to the map you are one or the other.
Gender
The word gender comes from the Latin word genus meaning kind, sort or class. Social organization is based upon the classification of people. Society and the state need individual humans to be classified and sorted in order to maintain themselves. From social insistence upon gender specific division of labor and roles, to the state's need to tag and code individuals (the use of census and IDs to track down and classify individuals into race, gender, occupation, etc.), the outcome is the same; gender classification is used to control. All classification and division of individuals is used to put people in their place, to define, limit and control them. Once humans were placed into two bordered categories, defined by their genitals, those doing the defining ran into a problem. Two to three percent of births produce humans with physical qualities of both biological sexes. Some babies are born with penises and vaginal openings, some appear female and have elongated clitorises, some "boys" have reached puberty and then grown breasts. Those who appear to have more characteristics of one gender are raised as being that gender. But there are cases when the characteristics of one gender don''t dominate. Law has forced these individuals to be classified as male or female, hermaphrodites are to be classified under "the sex that predominates" and when neither sex does they make one up."Ambiguity must be erased in order to defeat the threat of rule breaking, boundary crossing and anarchy that occurs if gender-indeterminate individuals are allowed to exist." --Julia Epstein.
Language
Language is a topology of bordered territories. Codified usage sets up a boundary between languages. These codified norms allow efficient communication between fellow patriots of the language state. Specialists in education attempt to keep control of language change and diversity. They create new dictionaries and books of style and grammar: maps with borders. In countries with fluid languages (pidgins and creoles that traverse a continuum or field and create new language strategies out of old forms) linguists define the languages and help government to concretize them. This is happening throughout the Caribbean today.Rant on Identity by Panik from Clowns against graphic designers
Identity is often thought of as positive, but in
reality, identity does not give you anything, it only takes
away, it only limits you. Identity tells you what you are
so as to keep you from being all that you desire, limited
only by your creativity and circumstance. Identity is pole
that one is chained to until one breaks free.
An identity crisis, something so common these days,
stems not from the lack of a pole that one is tied to, but
from the fact that we are taught by our culture that we
have to have a firm identity to be healthy. Without an
identity we would be lost, we are told. This fear, this
paranoia, instilled in us early on in our cultural education
is part of society's police force charged with maintaining
order: "Stay in your place!" Another officer of authority
is the threat to our physical survival. Private property
and the monopoly on violence used to maintain it force us
to follow the rules or we won't be able to eat. And one
rule is that we stay like a domesticated dog on the leash
of identity. To get a job you have to show you have kept
up your identity, you have followed a single path; you are
what you are and that is exactly what they want; you
have to have a career. "You are looking for a graphic
designer. Well that's exactly what I am. I have the
papers to prove it; I've always been interested in art;
every job I've had was in graphic design."
Life and our desires, however, are much more wide
open than this. We want to keep changing directions and,
above all, keep moving. That's what being subversive is,
being able to evade and undermine the limit, the same,
the grand equivalent, the identity. We don't want to be
stuck in a little box, locked in a house, chained to an
identity. So how did we get into this trap? We started to
be domesticated when we stopped moving over land,
when we stopped being freely creative in our lives.
When humans slowed their nomadic movements and
became settled, authority and social stratification began
to seep into our human relations. Social roles were
produced to maintain order: you're a slave and I'm a
ruler. Sedentary societies produced sedentary identities.
The first philosophers to write about and champion this
were Plato and Aristotle, who stressed the primacy of
identity.
Plato feared fire; he feared change. Looking for
permanence, he ran to the unreal, to the essence, the idea
behind being. According to Plato the copy should follow
the model; this is the good copy (eikon). One should
follow their essence. Difference, ambiguity and change
must be repressed for they would make a bad copy
(phantasma or simulacra). Plato wants to limit, repress
and shut up the simulacra. What Plato feared were
objects with no fixed identity, things that are disguised or
contradictory, that are always becoming something new,
unlimited by any form or model. These objects threaten
both the model and the copy as they have escaped the
domination of the idea, of representation.
In Plato's Republic, no man is to engage in more
than a single task. Each man should do the work "for
which he was by nature fitted...and at that [occupation]
he is to continue working all his life long and at no other."
"In our State...human nature is not twofold or manifold,
for one man plays one part only." "Human nature
appears to have been coined into yet smaller pieces, and
to be as incapable of imitating many things well, as of
performing well the actions of which the imitations are
copies." In the Republic, you are stuck with a single and
certain identity.
Plato did not like poets as they often portrayed
things as ambiguous. Homer called Zeus "the dispenser of
good and evil to us." Plato would not allow this in his
republic. Poets must buttress the morality of society
with unambiguous works; the gods are all good. Poets
and dramatists were very existential; they dealt with
death, sex, conflict, chaos and human relations. Plato
would outlaw such "imitators".
According to Aristotle, a citizen must also own
property and other humans (slaves and women).
"Neither should we suppose that anyone of the citizens
belong to himself, for they all belong to the state." In
addition, "the citizen should be molded to suit the form of
government under which he lives." A state has complete
control over the moral development and personal activity
of the citizen, for each state has its own essence which
the citizens must be in line with. One's essence
determines one's position in society; slaves are slaves
because it is their nature. Class is natural; it is in our
essence.
Society and culture are essentializing structures
that attempt to force identity on all humans, to place
them in the hierarchical organization of power. Society
swoops down on communities with a grid of identification
that transforms all relationships. People are pushed into
social roles and impersonal institutions which mediate
once direct relationships with power. Bob has now taken
on the role of police officer and society has invested in
him a certain amount of power over others. This power
comes between him and all his relations. A shopkeeper
takes on an identity that is invested with the power over
objects, the power to demand a certain exchange value in
return for objects. All the power invested in social roles
and institutions are backed up by state power, the
monopoly on violence. Civilization has to keep
everything in its place, to know essences and weed out
bad copies.
Culture is a model. It sets up criteria, rules of
behaviour that set apart good and bad copies. To be a
member of a culture you have to follow the rules of that
culture, you have to be a good enough copy. Culture
limits our behaviour and our creativity.
To be free we need to subvert identity by being
tricksters and thieves, by always becoming unlimited,
becoming unknown. Overturning Plato and essentialism
is not about inverting the hierarchy of model and copy,
the essence and the existent, but about tossing both. It is
about celebrating the bad copy, being as difference, an
identityless becoming. As Delueze says, "The simulacrum
is not a degraded copy. It harbours a positive power
which denies the original and the copy, the model and the
reproduction." Being is difference. Thus being can't be
thought of through the means of recognition and
representation, through identity. We are
ambidimentional, and that is our power. We have no
essences to tie us down, no models to follow; they are
created by society. There is no true model for a woman
to follow, no woman's essence or nature, there is only
what she is becoming at each moment. There is only
potentials and choices, desires, that send her in certain
directions. We become wild when we stop following
essences and follow our desires instead.
To be civilized is to follow the model, to be a good
copy; it is to know your place, your nature. To be
civilized is to allow society to control your development,
for you belong to the state and the culture. To break free
is to always be becoming wild, to subvert any stable
identity, to follow desire.
@mbi started with the idea of psychic energy in the
introduction to the first issue of Eugenics of the
Postmodern Spleen. The term psychic energy was used
to stand for the abundant energy in our brain that is used
to be creative. But as modern society closes off areas we
were once active in (our self-creation, creativity,
spirituality, etc.) into fields that only specialists are active
in (politicians, artists, ministers) this energy is left
damned up and is channeled by advertising into
consumption. Consumption never really satisfies us,
however, and we are left wanting more. We become
passive observers of our life, alienated from our desires.
This idea was developed by Phobrek and I in the
pamphlet 'Episteme Rape'. And it later came up again in
the 'This Is Art' manifesto that appeared in the first
Croatan Express. Psychic energy became creative energy
and we began to explore the way society channeled
creative energy to its own ends and stymied the
self-creation of individuals. To me this process was
heavily influenced by the situationists.
As I began to look back over history to understand
the roots of this authoritarian system that feeds off of us,
I noticed that the system started around the same time
as agriculture and the foundation of civilization. It's
effects can be seen in time, language, art, music, etc.
Writers such as John Zerzan, Feral Faun, Fredy Perlman, J.
Camatte helped me to understand the roots of the system.
The subjective revolt against Civilization has always
accompanied the progress of Civilization. There is no
need to wait for the objectively correct moment to revolt
as many communists would suggest; the time to
reconstitute ourselves as autonomous individuals has
always been present.
Deleuze and Guattari helped me understand how
culture swoops down on individuals and applies grids of
identification to them, categorizes them and codifies their
every behaviour. Culture is metastable, a structure that
is defined by what escapes it, defined by its thresholds.
Culture is the codification of creativity: "In this town we
do things this way." In a culture decisions aren't left up
to individual desire or creativity, but follow the rules and
codes of the culture. Capital, the most all encompassing
of Civilizations forms, is also metastable, but its borders
(meta) are so broad that it engulfs all cultures and
societies. Its logic and rules contain all cultures and
shape them to fit its needs. Within a culture itself there
are metastable categories such as art, politics or religion
that specialists rule over. @mbi is about the destruction
of all of these boarders, so as to liberate individual
creativity, allowing it to flow in all desired directions.
Our creativity is channeled into social reproduction,
and that which cannot be channeled is suppressed.
Channeled creativity becomes work, because it is
separated from the individual who has becomes a mere
actor in a social role. Social roles are organized by
authority to most efficiently reproduce society. Work is
energy expended for the sake of society. Citizens are
domesticated, in that they no longer live for themselves;
they are taught to live for society. Truly autonomous
individuals are creative and active, but they don't work.
One does not work for survival outside of society, but is
immediately active in following ones desires, whether it
be for food, sex, intoxication or other pleasures.
To rebel and repossess ourselves, we need to
abandon culture and society, to step outside the terrain of
capital by refusing both its work and its leisure. We have
to stop living passively through social roles that
reproduce society, and live for ourselves.
Drunk driving and juggling
The bus swerves around the corners of this mountain road and leans out
over the cliffs. The air smells wonderful and the bus driver plays Vianatos
on the radio. The bus doesn't drop over the edge and roll as it did in
Romania to one @mberian last year and I have no worries of that as time
has stopped. This is thanks to my early Gunliepa Buddhist sect practices
of drunk-driving-with-friends and juggling.
We haven't talked about the Gunliepa sect of Desiring Buddhism
since we published our translation of the Life of Dropo Gunlie in the first
issue of Croatan Express, so it's about time for some new comments on
the matter.
As Dropo Gunlie said to a monk chastising him to put on his
clothes as it was time for morning prayers, "Time, what the fuck is that."
Of course, Dropo Gunlie never lived within a society so he never believed
in social constructions such as time; Gunlie only believed in his desires.
Ridding ourselves of time can make the immediate present much more
enjoyable, and that is the purpose of many Gunliepa practices.
The practice of Drunk Driving with Friends was developed on
the country roads of Maine. First we would get thoroughly drunk by
playing a game of Trail of Tears, where for every mile we went we would
have to throw an empty beer can out the window (leaving a trail of tears).
We would continue to speed along the twisting roads with our windows
open and the music blasting, breathing in the cool air and forgetting the
future. Our fear of death would leave us and a euphoria would envelope the
present. The feeling is particularly heightened for the passengers as they
have no control over their fate.
Another Gunliepa practice for dealing with time is juggling.
When one first starts practicing it seems as if the balls are going too fast
to control. But as one practices more, one realizes that since time is a
social construction and basically a trick of perception played on us by the
social magicians years of training, and that we can take the reality of
event from society's perception controls. We can slow the balls down and
almost stop them, as we rearrange their pattern. With years of practice
one can leave time far behind. My friend echo was able to create
envelopes of time that others could not perceive so that she could take her
time in shoplifting. Creating time for oneself instead of buying into
society's time is a powerful tool in the fight to create one's own life.