Playing around with “Deep time Marxism”. I explained the concept to Paula, as being 40% chitchat with Pietari and 60% of the “Dust and Exhaustion” article by Jussi Parikka, with some references to the concept of “Anthrobscene”. I made two educational videos about it. One for grooves and smoothes and the other for seduction and the weeps.
We are preparing the “Horse and Performance” course for the Theater Academy Helsinki with Pietari. This time the course will be conducted inside a week which will push as to work even harder than last time (Here are the un-proofread notes of the course).
Investigation of political subjectivities which develop as direct results of geological developments and the concentration of valuable minerals in specific regions of earth’s crust (and celestial bodies in outer space).
Class consciousness which develops from investigating oneself as a fossil of the future (i.e. Imagining how traces we have left in to earth’s crust and geospace [traces of radiation, concentrations of metal, space junk, etc.] will be interpreted by the Deep time Marxists of the future).
A pedagogical movement working to deposit specific traces of human activity in geographically strategic sites, so that the Deep time Marxists of the far future may come to terms with their role in history.
(Fig.) Of a communist or socialist ideology resurfacing from history. Ref. Geological theory of deep time which manifests itself in minerals and fossils surfacing from earth core; living fossils.
The hours I’ve spend in my life syncing audio to video. This indicates something about the natively fragmented nature of media. All editorial decisions are about molding coherence out of abstract experiences.
Can a new generation appropriate the culture of their parents? The war-generations traumas have been taken on by the children of the war generation. They claim the same victim status.
Reading Jason Hribals: “Animals are Part of the Working Class Reviewed” (2012). A clear text which is useful for our group for investigating horses relation to emotional labor (hobbyist and leisure riders approach horses as if it was a therapists) and to understand it’s value in relation to hierarchies of visual culture (being seen next to a horse makes you appear rich and noble). We’ve argued that the horse has successfully converted from a manual labor force to a cultural labor force and that it’s a role-model for the new-work precariat. It’s hull sets a venue, around which people gather to gossip, reflect their animal relations and skills – The contemporary work horse are professionals in facilitating this exchange.
The text offers the possibility to see anthropomorphism as an critical approach: “Marx called his book Capital, and not Working Class, because Marx wanted to show workers how capital looks on its own terms, from its structural characteristics, and we had to wait for the subsequent non-orthodox practitioners of historical materialism to invert it from below to see the other side of the struggle. The problem occurs when scholars do not recognize this. When there is no inversion, capital becomes all- powerful. Agency does not exist. The subject itself disappears. This is the fundamental problem with the discipline of animal studies.”