Tola No estoy solo en mi cuerpo

la imagen es por que hace un rato presencie como un ser humano que vive conmigo se desperto convertido en nutria regordeta.


I am commenting on this without having read the whole book, but based on the articles of Florencia. A coment to make is that even though the logic of the work follows in some ways the critique I make to Surrualles, I still find lots of things fascinating about this work and for some reason it does make mesuspend that critiques. I still find it difficult to claim to be only making a representation of other's thinking, that is disposed of western theory when one is talking within western theroy and at best trying to get close to. Something that alway fails and always results in some approach of some dimension of an encounter. I am very interested in what results form this encounter.

The more interesting point for me is her deep critique of the notion of person, that she argus, for the eastern Toba is a notion: extension and multiplicity. This multiplicity comes form the possibility of a person of adopting "multiple regimes of corporality" . The human person is then only one of the possibilities, she calls it an "embodied person". The person exists first as a potential and in virtuality, but is not this principle what gives life to an inanimate matter. Rather it is this first virtual person what wains consistency and becomes a body. During gestation both parents actively contribute to form and transform this person's body. The body is then a central point to understand the constitution and transformation of person and the close links to the process of collective constitution of the person. In other words this embodied person is not stable nor locked in one body. It is dispersed in a multiplicity of bodies through a series of body extensions: fluids, attributes and names. "The person exists as long as it extends and manifests in the bodies of other, by living traces in the bodies of other, by giving them some of their physical appearance, by determining some of their behavior. The human body is the vector of social life." (1) At the same time the way the multiplicity of social relations constitute the person she focuses on the role for the body fluids, the functioning of the body organs and a body image, this are elements that circulate in between bodies, are transformed and inherited, they are not only mediums but have some potency (she calls it agency), they can generate effects and have this effects gain a physical appearance. Emotions are related to cognition,they are reactions of knowledge, considering knowledge is about knowing with the body. All this processe gin significance when considering that the body is never fully completed, but constantly remade within the social relations, the body has thus great capacities for transformation but is also opened and vulnerable for a multiplicity type of affects. Thus in the life cycle there are moments of particular exposure, during gestation depending on the action of both parents, women menstruating and during lactancy. At the same time the body is never independent, but the menstruation is motivated with the women's active sexuality.