1. eve fowler, a spectacle and nothing strange, 2011 (text from gertrude stein’s tender buttons

  2. elanormcinerney:

    Josef Breuer & Sigmund Freud | Studies on Hysteria


  3. i asked molly what she wants to do about her bat mitzvah

    1. molly: i want to do it. it seems boring but also fun, you know?
    2. m: your auntie kara knows all about things that are boring that are also fun.

  5. believermag:

    CK: …Literally, I see my writing as transcription—a transcription of what I see, hear, think, live. I’ve always been a fan of plain writing. I hate metaphor-laden, heavily larded, lyrical writing.

    BLVR: Transcription is completely different from memoir, right?

    CK: I think so.

    BLVR: It’s more about blocking—like blocking on a stage.

    CK: It’s not privileging the emotional transformation of the narrator above other kinds of experience. I hate that. The epiphany of the individual against the backdrop of other lives. It’s so false! And it plays into such petty narcissism. And it’s not what people feel all the time. People feel boredom. People feel a lot of things that don’t find their way into those narratives.

    An excerpt from Sheila Heti’s interview with Chris Kraus (current issue).

    (via thechapess)


  6. Living Labor: Marxism and Performance Studies
    April 11-13th, 2014 at Performance Studies, NYU 
    Keynote Addresses by Professors Fred Moten and Sianne Ngai
    Capital is dead labor, which, vampire-like, lives only by sucking living labor, 
    and lives the more, the more labor it sucks.
    —Karl Marx, Capital, Vol. 1

    To live and to labor are the twinned imperatives to which we are always already given.  Together, they animate a rhythm of material production and reproduction across time.  Marxism and performance studies both offer ways of thinking through the imbrication of life and labor.  On one hand, Marxist theory historically attends to the capture and distribution of life: to the maintenance and reproduction of labor power, as well as to the processes of commodification and consumption that produce value for capital.  On the other hand, performance studies is a field in which questions of life and labor are central, surfacing in discourses of force, liveness, endurance, iterability, and the everyday: it is concerned with not only what things mean, but what they do.  By bringing Marxist and performance theory together, this conference asks how thinking about life and labor between these two bodies of literature can help us attend to the world at hand.  

    How does performance analysis bring together the living body and the working body?How do Marxist and Marxist-inspired philosophies articulate and reimagine labor, value, and revolutionary struggle, particularly in relation to the social, aesthetic and political dimensions of performance and performativity?  Marxism, in its many iterations, offers a methodology of thinking about materiality, temporality, and movement that revivifies an enduring question in performance studies: What can a body do? This question not only makes explicit the convergence between Marxist and performance theory, but also makes central critical traditions of black, feminist, and queer Marxism in which relationships between life, labor, and capitalism have never been incidental. The material experience and historical condition of race, gender, and sexuality is, in this sense, the premise that animates our Marxist considerations of what it means to live, labor, and perform.

    To live labor is to negotiate the extended processes of reproducing ourselves and others.  To live labor is to engage the material conditions that traverse personhood and thinghood.  To live labor is to attend to the forces, resonances, and energies that intertwine in the affects and objects of everyday life.  For this reason, Living Labor: Marxism and Performance Studies invites submissions that explore the intersections of performance studies and Marxist philosophies. Papers may intervene at points of seeming incompatibility, address convergences, or look forward to emerging discourses relating to this nexus. 

    Topics may engage, though are not limited to:
    • Queer failure and futurity: nonproductivity and reproductivity, utopianism and time
    • Feminism and reproductive labor: “undifferentiated” matter and sexual difference
    • Consent and contracts: the marriage contract, the labor contract, and the non-consensual and non-contractual relations of trans-Atlantic slavery
    • Capitalism, racialization, and racism
    • Work and non-work: time-wasting, narcissism, and boredom as collective practices
    • Materialism and immaterialism: from surface readings to speculative realism
    • Contagion and speculation: the transmissibility of debt, theories of abjection, excess as a surplus value
    • Value and magic: commodity fetishism as it troubles personhood and thinghood, vibrant matter, animacies, and enchantment
    • Bodily capacity to embodied materiality: disability, labor, and dance
    • Matter and movement: vibrational ontology, repetition and difference, temporalities of revolution
    • Subjecthood and the question of sovereignty: biopolitics, necropolitics, and bare life
    • Repetition and reproduction: speech acts, performativity and periperformativity, iterability and resignification
    • Living in common, working apart: the commons, communism, collectivity
    • Autonomy and mass-production: the art object and the factory line
    • Doing abstraction: financialization and performative force
    • The arts and the university as a market: institutional critiques and critical perspectives on the performative turn within the arts and humanities

    Please submit a 300-word abstract and one page CV to Aliza Shvarts and Joshua Lubin-Levy at livinglaborconference@gmail.com by December 1, 2013
    some bolding mine. you should submit!

  7. i told barbara about my new living situation and she smiled and said “a room of one’s own.” that’s my reference point, too, and i like the other thing that virginia woolf said about rooms, which is that she never knew what her husband was going to say when he walked into one. carolyn heilbrun called this “a remarkable definition of a good marriage,” which i told marc the last night we were in puerto rico, and he agreed. to christen the apartment, i’m spending today re-reading shoshana felman’s the scandal of the speaking body. it’s been a long time since i posted the quote “to seduce is to produce felicitous language." barbara asked if marc ever asks me not to write about things, or if it bothers him for me to write about things, and i said no, i think he likes it. 


  8. marginalutilite:

    “Vanessa Veselka: I’ve been thinking a lot about curiosity, specifically white male curiosity as a form of colonialism. Recently, a male friend of mine said, “I really think this particular photograph should [accompany your article in GQ about getting picked up by a serial killer.] I was curious about it.” This was graphic, violent sort of image. And I thought, You should investigate that curiosity. Because I wasn’t curious about it. Your girlfriend wasn’t curious about it. And again, this is a very good friend. And he meant it very honestly. But after that, I began to think: there’s something about curiosity in general that needs to be examined—this idea that one’s curiosity deserves to be satisfied. I often see media operating with that assumption—“Well, people deserve to know.” No, they don’t. What makes anyone think that their curiosity deserves to be satisfied just because they have it? What form of privilege is that? It’s ridiculous.”

    Vanessa Veselka in A Conversation with Vanessa Veselka in the American Reader

    (via haventreadthat)



  9. ourladyofperpetualhelp:

    ““It’s only in an initial state of privation that you can begin to have thoughts about what it is you might want, to really imagine or picture it. It’s very difficult to know what we’re frustrated by. In making the case for frustration I want to make it more interesting, such that people can talk or think about it in different ways. […] What I would suggest is more time wasting, less stimulation. We need time to lie fallow like we did in childhood, so we can recuperate. Rather than be constantly told what you want and be pressurised to go after it, I think we would benefit greatly from spells of vaguely restless boredom in which desire can crystallise.””

    — Adam Phillips


  10. we went to see spring breakers at a theater with a large selection of alcohol. i texted aliza: “it’s amazing except for the girl next to us who is about to barf.” she fell on her way out. it felt like real spring break! i would watch this movie ten more times. it’s got feminist boredom, feminist violence, feminist terror, brutal frivolity, and girls in bikinis. there are bummer narcs and incarceration and an obsession with price tags. marc was committed to getting a reaction shot for my tumblr.