peter nesteruk (home page: contents and index)
A Question of
Being Human (13)
Exchanges
Across the (invisible)
membrane of the self…
Not the same as the outer
membrane of the body...
The self is everything that
is.
The
world in us… The interactivity of the parts of the screen (ever-present) before
us… the interactivity of the levels, of the senses… an amalgamation of vision
and sound (and all the other senses)… the co-ordination of the whole (our
consciousness and its object) and the coalescence of (some parts of) the
different senses into ‘parts’ (parts that develop a ‘history’, a history ‘for
us’, as part of us, as us… that part, their part in our lives). Assemblages.
Discrete.
Then
the return of (these) parts; their recognition as such, as having been before
(this recognition as their coming into being for us), their reappearance in the
eternal present, their repetition, at once the birth and end of a cycle,
perhaps of the beginning of a series, and so of a rhythm in time… of a
temporality. Part (as much cycle as thing, like the quantum indifference of
objects as wavelengths). Becoming multiple and interactive, distinct, clashing
as well as mutually conditioning; overlaid onto the repeated cycles of time
measurement (sun and moon, days, months years, as well as clock time). Not
least the time of the stomach, from the rhythm of hunger and its assuagement to
the role of gastronomy in a culture. Labour time: our cycle of social
reproduction and its timetables – by which we live, and interact with others
(and the reproduction of others, another kind of cycle, generational, sexual,
with its own rhythms of nurture and responsibility). And of the temporality of
addiction, of the required return, of a person, a community, a habitat… a drug.
All these lines of time, these timelines, cycles and their rhythmic return,
like the clustering of so many wavelengths. Foremost amongst which the grouping
of these into two kinds, of time cycles (day/night) and temporal, event cycles (meal
times), as well as their cementing, fixing, as justification, in ritual time,
in the repeated rituals of our lives, micro (performative acts of recognition)
and macro (festivals and ritual exchange) - as well as the ’one-off’ the novum, the ritual that creates or
destroys a life or lives, ours or theirs… for better or for worse, the act of
charity or the pogrom.
Our
linkage with what is ‘outside’ us. The ties and exchanges which regulate and
form our sense of in out, and out in… The three relays of commodity, gift and
reason… (and their link to hierarchy, to family and work, and to a putative
region outside of hierarchy, equality, or friendship). The gift as closest… as
proximate to the self, from the most fundamental sense of ‘incoming’ as given,
as experience itself as gift… as sense of debt… and so the passage to the
unknown, the greater without (the Sublime). This very proximity as constituting
identity – as in reality the incoming gift is, it constitutes us, is us.
However we in our fantasies attempt to constitute ourselves through ritual
exchange, to consolidate (self-) recognition (the collective aspect, again the
others as us, constituted inter-subjectively, through the learning of language
and culture). Something we try to master, and renew (anti-entropy) through the
repeated performance of an sacrificial identity exchange in ritual, with the
‘archaic survival’ of gift as lining to the newly born dominance of the
commodity in our current social form, where this aspect, this ‘transaction’ is
a sacrifice to our identity, its ‘price’ (writ large, as festive expenditure,
or sacrificial pogrom). Present self as self presented to self. Recognition
machine; part of us from our infantile reliance on our (m)others. Mark of the
world and the others in us. As us. Inseparable (like the temporality we
inhabit, as much in us as we in it…). So painting every commodity we buy with
the self-reflecting material of the gift (one we offer to ourselves, augmenting
our identity). From the most fundamental to the everyday…to the element of
choice in the merest commodity. An ‘archaic’, ‘irrational’, ‘primitive’ (etc.)
aspect of human existence, a source of enchantment not dispelled by reason or
its actualization, bureaucracy and organization, classification and definition.
Infinitely adaptable; so fundamental. Hardwired… Recombining in every
successive evolution of social forms, of social formation. The force behind the
desire for recognition that augments that other desire, the desire for others.
Place
in world… Place in space. Our place in the social world (recognition).
Understood through a myriad of tiny clues. The daily perception of an
ever-present hierarchy (the eradication of which, the oldest ideal and source
of the notion of friendship or fraternity) and our place in ‘this'… in
actuality, under negotiation. We are (always in) the process of negotiation
(often imaginary) of this position (often imaginary). Yet actual in our
encounters with others. Along with reason (ever present as rationale, as
justification, as self-justification) which recognition accompanies in its
crystal actualisation as hierarchy; from the family and by size (generation,
gender), to the ordering of society (traditional or liberal, closed or open, by
class or caste) not least in the social mound of bureaucracy – uncannily
reminding us of our lack of distance from the collectivism of certain insects
(the security to be found in hierarchy, contentment with position, the comfort
of embeddedness, and the feeling ‘at home’ - or not… that such a placement,
such a recognition of placement, brings). ‘Home’ as our first (remembered)
room, with self as genius loci.
Significant others as the other genii
inhabiting the inside of the lamp…
And those other others outside,
‘they’ and ‘them’ (our differences of culture community, religion and ‘race’).
Contested identities if only by the claim to priority, priority in the implicit
or received hierarchies of the public sphere, as of the public gaze and its
implied subject (the big ‘Subject’, always imaginary - but containing the truth
of dominance in a given society, institution, space, place). A truth contingent
in the present; yet eternally present.
Embodiment and placement, a
continuum in recognition and position: identity extended and restricted,
inclusive and exclusive, excluding relations, international and national
(home/identity); a universal net. Another grid overlaying all (but not coming
after, coming with, incoming…). With preference as our very own flavour. The
mark of identity.
And if we have our identity
forced upon us? The Eternal Present can know many identities, many
associations, sympathies. None is ‘natural’ to it (‘authentic’). But ‘we’ often
are forced to belong to one or another, to one ‘we’ or another. Even if we not
feel the sense of that particular join, the sense of being an element in a
greater set (subsumed into a received narrative, taking on received identity
propositions ‘we’ must ((ritually)) affirm). The Eternal Present only knows one
WE; species-being. Which is not to say that we are all the Same…
Geo-politics
as city, abode, place (our associations of home with a given architecture). Geography
and the built environment as our cultural ‘room’ (as well as our literal room
or habitation). As we have seen it enters us (as we see it: it enters us) (‘we’
are its vision; the vision of ourselves in our imaginary). So constituting our identity as denizen
of ‘this’ place (place in this sense can only be ‘this’…). The dweller in which
the dwelling in fact dwells (apologies to Heidegger!). Denizen as the… ‘spirit
of the place’… one so occupied, so occupied by place, self as in-dwelling of
place… So geo-loyalty… love of ‘home’ (but the extent of this received, as in
extended, home of nation and other realms beyond personal experience;
globalised as responsibility but also as claim… if restricted then exclusive
and liable to political exploitation).
So the search for a
beautiful place… a place with a special meaning for us; because we let it in,
or rather it constitutes us before we know it… it is part of us already, before
we get a chance to get to know it… (it ‘gets’ to us…).
Identity
and body. The retreat back to our portable home. The soft shell in which we
hide. Our experience of our physical embodiment and other, or received views,
of this embodiment and its implications for identity, for behaviour, may
differ. Sexed embodiment; physical input (hormonal, the habits of desire) together
with cultural input, or ‘gender’ as given and (in certain societies, in certain
times) hard to resist (the Big Subject sometimes wields a Big Stick)!
Embodiment need not follow culture’s dictates however, or rather it may be
accompanied with other (sub-)cultural trends; from the traditional clichéd
anti-theses, to the varieties of self, otherwise-linked and floating above
sexed identity, as a ship is attached to its anchor, pulling, but then so does
the tide and the wind…).
Adding another pulse to
life, maybe the pulse of life…at
once a rhythm (of event and affect, of a surge of feeling) and a patina of
desire (coating all). Like music.
Copyright Peter Nesteruk,
2012