A physically embodied human subject that is endlessly divisible and reducible to data representations via the modern technologies of control, like computer-based systems.

To reconstitute the discourse of cultural difference demands not simply a change of cultural contents . . . It requires a radical revision of the social temporality in which emergent histories may be written, the articulation of the ‘sign’ in which cultural identities may be inscribed.

Who is this “We”? That we talk about? How do you make an “us”?

The overall impact of the postmodern condition is that many other groups now share with black folks a sense of deep alienation, despair, uncertainty, loss of a sense of grounding, even if it is not informed by shared circumstance. Radical postmodernism calls attention to those sensibilities which are shared across the boundaries of class, gender, and race, and which could be fertile ground for the construction of empathy--ties that would promote recognition of common commitments and serve as a base for solidarity and coalition.

It’s the practice of decentering, not flipping the binary and re-instating the “new normal”.

Wayfarer, there is no way, you make a way by walking.

Only speaking when having something to say.

On the terrain of culture, one can participate in critical dialogue with the uneducated poor, the black underclass who are thinking about aesthetics. One can talk about what we are seeing, thinking, or listening to; a space is there for critical exchange. It's exciting to think, write, talk about, and create art that reflects passionate engagement with popular culture, because this may very well be "the" central future location of resistance struggle, a meeting place where new and radical happenings can occur."

Signs of a lived experience of difference.

Complemen- tary theorizing’. Using socialist, poststructuralist and transnational frameworks as ‘tactics for inter- vening in and transforming social relations’ in organizations.

Create conditions that enable things that would not otherwise be possible.

Like the diffraction patterns illuminating the indefinite nature of boundaries - displaying shadows in “light” regions and bright spots in “dark” regions - relation of the social and the scientific.

What does it mean to leave behind evidence that is then recordable and documented?

What does it mean to want to feel the words that one writes? Asserting histories into an archive that have been negated and into a present, can you feel the words that you write?

Taking part in someone else’s power.

Whenever you define something, a boundary is created. What is left out and how do we point to this?

What kind of language can sustain the research questions that one works with? How do we name the kinds of things that we talk about?

The drive to enter public space, the desire to participate in that space and shape public life.

The dumbwaiter, bound to slave labor, carries bottle after bottle up to Jefferson’s dining room. Its systemic properties tend to become visible only when the repetitions cease. If the wine ceases to appear, at some level and only for an instant, the entire apparatus of slavery comes into view. When you turn on the faucet and the water does not flow, the entire water system leaps into the cognitive field.

In a Kantian sense this is an infrastructure and something made of infrastructure. Making cognition (in general) possible. It is a condition of possibility for conscious perception and action that repeats.

A way to practice the “otherwise” (as if) capitalist structures were not in operation.

If capitalism will always bend, how do we think “If not this, what could it be otherwise?”. As a way to move and get outside of the repetition of breaking down as the only approach.

What will we lose if we win?

Assuring the right to narrate the story. Assuring the right to be heard.

Inflammatory and disagreeing hostility towards people, places, and ideas. To separate things, pull them apart - and to do this without respect to where these people are situated in their physical locality, the place they may be developmentally and the ideas that they are working with in their personal histories.

A privileged voice that speaks for others. (Science for example is a privileged voice, however Science is also a language in and of itself.)

The actions or non actions of ‘others’ that communicate meaning. An ‘other’ communicating its own meaning, and not always in the form of language - it can be an action or inaction.

The people who “history” has defined as those without strategic definition.

We have the potential to stay away from a method of reflection (always mirroring what we see) and instead moving towards diffraction - and connectivity as methods of relating that build new modes of relation rather than depending on binary focused models that inherently hold our imaginations back.

Human + Non Human elements including: animals, plants, rocks, technology + abstract things like ideas. An ecosystem of the imagined & the physical.

A physical and imagined place where theory and nature can be mapped together as though on a journey through a landscape.

The Combination of Fact + Fiction.

A lens or perspective that accounts for the phenomenon of “trans*time” loosely understood as a timeline that can begin again, at a point in someone’s life. Due to the notion or idea of transitioning “from” -> “to”. For trans*gender individuals - linear ‘time’ as such, begins again and a new point in a trans*gender person’s life, rather than just beginning at birth. This idea accounts for the fact that a revision of a beginning point may be necessary, and this is a concept that is not limited to only trans*gender people however is rather marked by a moment when one’s life shifts directions. Moving to a new country, having a child or achieving a major academic success are a few examples.

In a feminist politic, thinking about how different bodies are differently privileged, the question of work is often something that is ignored. Sex work for differently gendered bodies of all kinds is a kind of work that statistics are gathered from: how many sex workers, what genders do they identify as, how are they treated? However when these statistics are pulled from their context – does it replicate a violence? How can researchers get to the importance of rooting their research from within a community that has welcomed them, and beyond this – making that community feel heard in relation to the academic research they wish to do?

Burning it down and beginning again is one real way to get work done.

Digits that account for people. Statistics that form the basis for decision making.

In a Spinozist look at the world there is no split, there is “the (whole) person”.

The power to act is the same everywhere.

An infinite confusion of tongues.

If you’re going to deal with something embarrassing, you probably have something to lose.

Painting that engages more visceral registers by playfully disturbing stylistic conventions of mimesis + abstraction. These irresolute forms provide a vital means of representation, enabling the formal expression of “individual particularity w/o hardening into a sign or stereotype.”

The memory of history.

What perspectives of continent affirming are we engaging with (intellectually and otherwise), and how can we move away from this as a constant mode of address. Can we create space for voices outside of American, Eurocentric, White, Upper class, Wealthy and elite perspectives? What defaults of this are we reverting to, without even knowing so?

Everyone is always saying we need a new language, and yes we do. However the newness must be built on something, this proposal is for this ‘newness’ to come out of the slipperiness of language and words. “She” is a different “She” for the many differently gendered mother(s) of our hearts. What other words can be slippery like all of our mothers wished they could be?

Let a hundred sexes bloom! Rather than a fuzz of information coming together like spores growing cotton like wings outwards to extend and find new forms of connection - this is a proposal to slice into razor sharp orange wedges. Slice across, bursting with information within a clean line that connects at right angles.

Neither virtue, nor terror. Dismantling based on undoing of how words are used. Changing from the original state and undone into the erroneous or debased. Transformed into something smaller and potentially more productive through its loss of clarity.

Faithful to the hand that feeds you, this is a politics that is devotional to the idea that with strategic coordination - we can remake worlds. How to not fall into the illusion of idealism.

Working through the muck of immediacy. Must everything become written, recorded, affirmed, as it happens in the moment? Through distance we become alien to our subjectivity, but have we ever been otherwise? How can we use an alien position of our produced subject to make and generate new work and ideas. Do new ideas exist? Or do we further build on ones that are hovering around with further direction and clarity?