cuerpos

un post aun mas vomitado que los que ya hacia, robándole un rato a uno de los ciclos de 2 o 3 horas, los minutos que debería aprovechar para bañarme o cumplir con la hora de trabajo que me propongo o hacer algo de ejercicio. seguramente no es tema para un blog, pero esto se convirtió en mi cuadernito de notas axial que aca va.

que decir del ultimo mes, hoy con la fecha calendario que se cumple desde que franka apareció finalmente por un hueco de la panza, tosiendo y si era ella nomás. otro cuerpo mucho mas flexible, robusto en su pequeñez, infinitamente lindo, con respuestas transparentes y sensaciones inmediatas. un mejor cuerpo de dos cuerpos. 

y si como dijo mi hermana a partir de ese momento no importo nada mas, y uno se confronta con lo que no podía creer del todo. por mas que se anticipa en largos meses y crece y se mueve y te va avisando que esta ahí, no lo podía creer del todo hasta que escuche la tos y vi. una persona nueva. por suerte fue ese momento que deje de pensar en los libros de foucault en aceptar o discutir con sospecha a las propuestas de enfermeras, que desde que entre al hospital pasaron a tener  ella y no los médicos un poder casi arrollador sobre el cuerpo de uno, deje de esperar que pasara la medica de "mi" clínica a charlar desenfrenadamente y decir algún chiste, se termino la sensación de que el trabajo no terminaba mas y el estado para siempre. como hasta ese momento solo me concentraba en las discusiones medicas técnicas, me pase los minutos anteriores teniendo una charla de sala de espera con la anestesióloga, "where in britain are you from?, "do people surf in the summer?" ella me contestaba de un buen humor increíble y a la vez me informaba que pasaba del otro lado de la cortina. y esa charla sobre el surf en el sur de Inglaterra se convirtieron en los últimos minutos de una etapa anterior, no totalmente distinta pero anterior a que apareciera una tercera de dos. 

que mas puedo decir de el fin de esa etapa, que el día anterior hubo sol y fue un día lindísimo, que fuimos a nadar, y que terminé un lectura mas lenta y obsesiva de la ética de espinoza y estaba empezando una lectura ambiciosa de textos secundarios sobre él. tuve esta pagina de blog abierta todo el día y el día siguiente mientras pasaban olas de músculos en tensión, pero no pude articular nada para completarla en ese momento.

que decir del mes desde que apareció? no puedo expresarlo todavia y no se si se puede. maravillada del encuentro, rodeadas de un olor dulzon, cuerpos medio menos desodorizados que de costumbre, una intensidad aperentemente pasiva, una vida mas parecida a ser un deportista, algo asi como un triatlon adentro de una casa, natacion olimpica dentro de una bañadera de plastico. 

 spinoza fue la mejor lectura que pude hacer antes y ahora veo un cuerpo que por ahora es casi todo puro afecto, algunas ideas que se forman de a poco, algo de habito que se repite pero por las necesidades del cuerpo y los afectos de otros, y no tanto por una costumbre corporizada. lo bueno y lo malo son cosas con causas bastante simples y totalmente inmediatas y claras. se supone que los recién llegados son cuerpos carentes, vulnerables, dependientes, frágiles, demandantes, pasivos. en realidad lo experimento totalmente opuesto. si claro que uno se la pasa con sueño interrumpido, que el alimento lo necesitan con mucha regularidad, que necesitan cuidado. pero tienen un potencia difícil de igualar en otro momento de la vida, son mucho mas fuertes en su flexibilidad que estas versiones adultas que somos nosotros, dependen no de alguien en particular sino de muchas personas diferentes con las que se relacionan en un plano de igualdad total (si claro el olor del cuerpo de donde salieron, y la voz parece generarles una tranquilidad bastante inmediata pero nunca irremplazable). Demandan solo lo que necesita su cuerpo para expandirse a una velocidad increíble, y trabajan obstinadamente en conseguir su alimento, sin importar en que medio social hayan nacido, trabajan sin alineación, trabajan cooperando, y descansan cuando ya no necesitan trabajar mas, no tienen aun el apremio de acumular, de apropiarse del trabajo ajeno, la ambición del reconocimiento. no iría al extremo de idealizar que es un estado absolutamente puro, pero si que es una etapa con una potencia a la que estaría bueno aproximarse de nuevo, acercarse desaprendiendo todo lo que inevitablemente le haremos aprender. ahí spinoza dejaba el consejo de que esta bueno ser una familia cuando la unión aumenta la potencia de los cuerpos involucrados y cuando colaboramos en formar un pensamiento intuitivo, ideas adecuadas que vengan de una mente activa y no de las pasiones externas que la desvían y confunden. 

bueno y las imagines por la subita camaraderia que siento con las vacas, aun me sorprende como es que en el plano de mercantilizar el cuerpo la leche humana no este siendo tan explotada, y me pregunto si es un poco por el borramiento de la lactancia de la escena. mucho enfasis en que se haga pero mucho enfasis en que quede fuera de escena. 

 

Wright la colonizacion del espacio, la palabra y el cuerpo en el chaco

imagen de una articulo sobre lituratura de los desiertos


this commentary goes with some of my own added ideas. probably this essay could be turned into a much longer work, but guides what i could be doing with archival work and what type of events i can be looking for.


The brief but densely interesting paper explores the effect of the colonization of the chaco in the constitution of new types of order for chaquenian indigenous societies. Specifically the constitution of a new space, regime of language and body. The transition to a new spatiality only happened after the highly aggressive military campaigns that took control of the territories of the last indigenous society with a political and social autonomy. The military invasion demonstrated the defeat of previous the missionary and state attempts that combined both military "entradas" (advances) and the settlement of mission stations. Both were attempts of domesticating the savage nature of both indigenous and space.

With the consolidation of the state there was a new interest in gaining control over the land and territories in order to turn the chaco into a productive region for capitalist economy. The transformation of the space started by a delimitation of the spaces of colonization form the space of "the bush" a generic category implying a moral geography (my words) of savagism. The colonization efforts was then the transformation of this inhuman space into civilization and humanity as he quotes form the prefect of the Chaco -franciscan- Misions (fray Pedro María Pelichi) "no bautizaba sino a los que se hallaban en peligro de muerte, por que bien sabía que es preciso esperar que los salvages se hagan primero hombres para que sean despues verdaderos cristianos". It is though toil,that the Franciscans considered this can be achieved. The bush however remains as a space that is constantly threatening missionary efforts to fail.

The space of the missions and state reductions functioned as civilizatory islands, beyond which savagism and unruliness still prevailed. (as other authors show) Every time the indigenous live the missions, the habits that the priest were able to inculcate among them were lost, the missionaries complain that when returning form the bush the indigenous kept on behaving in their usual uncivilized manner still living "desnudos y de la caza" (naked and hunting and gathering) . (In other work Wright analyzes the contemporary contrasts among the indigenous of Tacaglé Mission between labour and hunting-gathering as a result of the incorporation of the missionary logic. In my ba thesis i analyze how this category is reappropriated among the Tobas of the lote who collapses the terms and claim that "marisca es trabajo") Thus space and body were connected in both its unruliness and as "site of operation" of the civilizatory power. Work more than the producton of economic goods was in this case the production of the human, a mean of inscribing a human habit to this non yet humans.

Finally even he does not quote Mignolo, he makes a point very close to his, by pointing to how the indigenous were also subjugated by the legitimation of a single regime of representation, which is spanish and the written language of bureaucracy. Interestingly he brings as an example the need of indigenous of carrying the documents of good conduct while traveling (generally to or form temporary work locations). This papers were written by any authority, from priests to state officials, to employers in the rural industries. This papers were thus showed to any white person meeting in their way as a proof of being good indians, already civilized and with no intention of attack. The indians were otherwise "always already" dangerous, something that legitimated killing non identified ones. (gordillo calls this part of what constituted a id paper fetishism among he analyzes in a recent article, he show how even with the papers some indigenous groups circulating were killed). this case is interesting for me as shows the early need of control over movement as another dimension of the colonization of chaco.

Citro

este clasico de los illia k añade un glamour extranyo y apropiado al chaco.

Y mas sobre los toba y el cuerpo (estos eran una serie de articulos que quer'ia leer hace tiempo)

Citro's starting point is the studies of corporality among amerindian societies that focus on representational aspects of how the body is conceived. Assuming a some relative correspondence between representations and practices she proposes to focus on the habit of the Toba people that inform a particular form of relation with the world. She follows Csorda's notion of embodiment that make not a material body its object, but the way the social is produced, reproduced and exist as bodies move and act in particular ways. She thus follows four of the dimensions in which Foucault points that disciplining technologies shape the body and practice in order to make an analysis of the type of corporality of the Tobas of the rural easter chaco. She uses Foucault diemnsions not to understand how the toba were disciplined but rather how their habits have escaped in many ways this forms of regulation of conduct (she links the violence over the chaco as means of controlling the other wise uncontrollable for modernity, capitalism and the state).
If she sees in the persistence of particular non modern practices as source of active and passive resistance, she recognizes that this resistance is also limited by the lack of capacity to affect of tobas undisciplined bodies in the broader structure of the state, the structural subordination is the reason she finds to this. A subordination that allows the state to resignify this embodied otherness as corrupted and savage. If her proposition is really interesting and her account is attentive to alot of significant gestures one thing I cannot follow is why she need to make a cross cultural comparison in order to put into manifest difference. In this comparison i found difficult to follow a certain repertoire of action and response among the tobas. It is hard to make such an account without making an endless description of action that may lead nowhere. But I wonder if the emphasis on the continuity of the practices of the rural tobas that where visiting buenos aires and the stress of their specificity is the only way to make this. There is a lot I can take at the end of reading this no doubt, and habit that implies the extension of the person on the world, that informs action but also shapes the possibilities of improvising responses in new environments (this is a richness of the accounts of buenos aires), a type of ativities that both shape the world and also get engaged in precognitive activities in the world creating a particular adherence to the world while shaping the body in particular repertoire of preconscious movements (in this she follows merleau ponty and jackson). Finally a type of habit that informs perseption as an activity that generate embodied knowledge, thus the way senses and persption are shaped is informed too by habit.
The examples she brings are organized in: the coherence of representation of the body - world that organize practice: 1) sitting outside, exploring new environments and find signs for orientation, development of a wide rage of body actinos that demand strength and skill in certain forms of movement (form chopping wood, weaving, recollecting, to hunting), 2) body practice that evidence the un-discipline of the bodies such as not cleaning utensils or tyding up but when there is a practical need of reusing them, no need o private enclosed places (ie showering with door opened), 3) a different timing related with practicity rather than a regulated order over work and rest.

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.

Turner Terence 1995

The three points he claims to be contributing to are: a) the emphasis in the activity of the body, b) the dividuality and permeability of its unity, c) the social character of the human body. He claims that anthropology can contribute to the debate through the ethno-theories on the body that are not attached to the western philosophical tradition that contemporary theorists are criticizing (such as Foucault). He starts his analysis of the kayapo by a statement on the “direct modification on the surface of the body as a general social practice tends to be found far more frequently in simple societies with relative rudimentary divisions of labor, than do not produce primarily for exchange.” (146). This is because the exchange of good that informs social identity in industrial societies happens as an exchange of social values through other venues such as performance and visual display that include the symbolic modification of the body as part of the production of cultural subjects. ). He then makes a detail description of the bodily habits of the kayapo and offers a series of interpretations of the meaning of the practices and adornment. He describes the roles and codification of such aspects of bodily practice as cleanliness, hair, body painting, apertures (ears, lips), elements as slings and bracelets, ceremonial costume. He makes some interesting analysis in relation to each of such features and the contexts of display. However there are of course some problematic aspects as we do not really know how do we get to those meanings, is it personal induction, the explanation of a kayapo specialist explaining a system of meaning, or is it the participants own interpretations. At the same time the parts in which he organizes the presentation are rather western forms of organizing knowledge: classifying types of practice dividing the body in sectors that deserve particular analysis (hair, ears, etc), giving one meaning to each of the defined fields of practice and each body part. He states for example”. The consecutive sets of bracelets symbolize physical growth” (157) or “symbolically opening holes in the ears, is understandable as an act of socialization, at once mimetic and performative” (154). We can quickly point to the fact that “mimetic” and “performative” are not part of a kayapo conceptual tools, and thus that his claim of manifesting a kayapo theory of the body is very much his appropriation of meanings and his own organization into a classificatory system (this is Bourdieu´s critique in OTP). It is surprising as well how form body parts and body adornment “Necklaces” “Body Paint” he jumps to the subtitles “sexuality and reproduction” or “the body as a recursive process” as if it was an dimension with a parallel entity to the previous ones. In his last subsection he offers a more general interpretation of the position of the body in relation to the world “From the Kayapo point of view, this thoroughgoing parallelism between cosmic and bodily form is neither a metaphorical correspondence between separately natural and social orders, nor a projection of the structure of the body to the structure of the cosmos. Rather body and cosmos participate in a single process of development, the form of all space-time.” (164) So this is an interesting idea to which we can agree even form western philosophical perspectives. At this point in his conclusion he insists that for the kayapo the production of bodiliness is not produced in terms of abstract conceptual attributes but “in terms of schemas of concrete bodily activity” (164), which is other point of criticism, as what is he understanding as concept, and as concrete, and how is not western subjectivity, even for Foucault shaped in technologies of the body of the individual and the population. I think this type of attacks to theory and defence to ethnotheroy do not lead us to useful places, the critique is not engaged with what Foucault is saying and is not giving credit to ideas both conceptual and “in practice” that these others produce. So his final point is a reiteration for the critique to Foucault, as the one who reproduced individual ideas of the body and detach them form political and social dynamics (????) and th Emily Martin as not recognizing that the current interest in the body is not just a self awareness of the lack of study of this problem but as a acritical reification of an ideological retreat to the subjectivity.




la foto mas interesante que encontre, de un sitio de "olimpiadas indigenas amazonicas" http://www.opendemocracy.net/arts-photography/article_2056.jsp

Grosz Architecture From the Outside y notas varias

Grosz, E. 2001. Architecture form the outside: Essays on Virtual and Real Space. Cambridge: The MIT Press
Elizabeth Grosz presents a series of essays she wrote in dialogue with architecture, and to do so she proposes to create a third space, nor architecture nor philosophy form which to look at both.

This outside is her positioning for the dialogue but it is also a question, what is the outside of architecture and philosophy. If the inside has always been in relation to the outside, as outside is “active in the production of the inside” in disjunction of series rather than in the conjunction. (69).
Some interesting points in relation to the inside-ouside (p 67-69):
P 68 Deleuze describes three characteristics of a relation between two series as: (p67) 1)A relation can only be thought if tehe series are separate and a zone of proximity with its own ways of functioning is created. 2) “the outside is capable of asserting itself form the inside… this frunctionn as the unsaid and the unseen within discoure and representation.” 3) Insofar as both series are modified with the encounter of each with the other, with the drawings of lines to link them, they ar capable of interactions or becomings… (for Deleuze Foucaut), the inside is an effect of the outside: this inside is a fold or doubling of the outside, a contortion o the exterior surface: “It resembles exactly to the invagination of a tissue in embryology, or the act o doubling in sewing: twist fold stop and so on.” (Deleuze) (68)
“this outside must be thought itself or perhaps even life itself” She goes on asking what is thinking and she follows Del. : to think is to problematize, knowledge, power and thought are atriple root of problematization, thinking is the space between seeing [or listening or touching or…] and speaking [or writing, or running, or painting, or..]. In this “the middle is always the privileged point to begin, why though is best captured in between” … The interiority of these series is of less interest than the way these two series are capable of being aligned to connect to create their plane of consistence or coexistence, which is made possible through the operations of this outside (69).
“Becoming is what enables th trait, a line, an orientation, an event to be released form the system, series, organism or object that may have the effect of transforming the whole, making it no longer function singularly: it is an encounter of bodies that releases something form each and in the process, releases or makes real a virtuality a series of enabling and transforming possibilities.” Thought, life is that space outside the actual hich is is filled with virtualities, movements, trajectories that need release [not so sure about the verb release] It is what a body is capable of doing without necessity and without being captured in what habitually does, a sea of (possible) desires and machines waiting to their chance, their moment of actualization”(70)
Deleuze can be understood as the philosopher who evacuates the inside (whether of a subject and organism or a text) forcing it to confront its outside, evacuating it and thereby unloosing its systematicity or organization, it is usual or habitual functioning, allowing a part, function or feature to spin, off or tu mutateinto a new organization or system, to endelessly deflect, become, make. (p 72 -73)
In her work she has a strong interest in the body, one o her main critiques to philosopher that have considered this topic is that they all talk about a general human body, but there is not one body but at least two. In this gender and sexuality generates different spatialities and temporalities, but also different genders access space differently. She question how could architecture start considering the construction of gendered specific spaces. In regards to this topic she discusses with Butler in that changing sexual identity is not as easy as sliding away form the repeated interpellations, one can perform a different identity which is not the same as becoming.
If architecture can take concepts form philosophy as tools, philosophy can do likewise, not just by taking architectural concepts as metaphors, but also by considering the dimension of concrete building as part of the practice of philosophy.
She argues that emerging forms (ie life) should be considered as part of spatial concerns, this genesis is the emergence of new forms of assemblage in which there is no clear distinction between animated- inanimate but what new possibilities the configuration opens up (ie the internet, which she analyzes forma genre perspective). In this she shows and interest in time as an undetachable form space, as emergence and genesis unfold in space but in emergence time is constituted.
She is also interested in technology not just as a body interface but as also something that gets internalized in the body. She uses psychoanalytic ideas of the phantom body in order to understand the way body parts can be replaced by technological devices, but also how the city becomes a part of the (sexualized) body the body in the city as well as the city in the body.


Bueno a ver. Empece leyendo los textos mas pos- (estructuralistas, bue que se yo con las definiciones) , por que me interezaba despegarme un poco de Lefebvre -aunque esta bueno y siempre se le puede a volver a entrar por otro lado, pero deciamos crea un poco de adiccion-. Esta bueno me parece importante correr un poco de pensar al espacio como proceso, que si bien dinamico tiene cierta linealidad y resolucion dialectica, y contradicciones que si bien multiples y con limites inciertos, quizas fomentan pensar en lugares con cierta sedimentacion. (el otro dia recorde que Raffles dice algo importante sobre esto de la sedimentacion y es como los lugares no solo se transforman en espacios de confluencia sino que tambien se diluyen y dejan de ser visitados para transformarse en un trazo, aunque no me acuerdo si usa esta palabras). Me faltan algunos pero Thrift desde la geografia habla de vectores, velocidades, imágenes, efectos, afectos, microbiopolitica y por lo tanto de devenires constantes. Todo esto me parecio interesante, pero cuando volvi a la etnografia me dio cierto alivo pensar que las trayectorias no estan en un espacio trasparente (que necesitan las imágenes para trasmitirse en en los microsegundos que obsesionan a Thrift) sino que aun vale la pena pensar moviemientos mas lentos que van encontrado cosas por el camino y que justamente son detenidos por distintas fuerzas, como las peregrinaciones o los viajes por la selva o visitas a para multiplicar relaciones. No es que una perspectiva impute a la otra pero si esta bueno pensar las escalas.

Bueno en tercer lugar volver a la bibliografía sobre el cuerpo, y ahí tengo prominencia de feministas, me dio otro especie de alivio en dar cierto volumen al movimiento. Creo que esta bueno pensar en que vectores se van abriendo, y que cambios implican las velocidades altas, pero a la vez pensar todo esto se actualiza o no en un movimiento desde cuerpos enmarañados de maneras diversas con otras cosas- personas- maquinas (bueno thrift cita los estudios en neurciancia, es parte del cuerpo si le interesa). Bueno Young, si bien muy criticada por hacer tipologías, ayuda a pensar que los vectores que se abren guardan alguna relacion con la forma en que esos cuerpos estan diferenciados –en generos- y jerarquizados. Aca Grosz tambien hace notar que los filosofos que hablan del cuerpo lo toman de modo generico, y apuntan evidentemente al cuerpo masculino y propone que al menos deberiamos hablar de dos cuerpos. (Disgresion: mmm esto estaría problematizado por buttler y la repetición perfomativa y tambien por las antropologas lanzadas a ver “otras” construcciones de genero, y encuentran cuerpos “bisexuales” con proceso de distinción solo momentáneas (aaa no me acuerdo quien), cuerpos imperfectos que tienen que ser sometidos a cirugías que cierran el cuerpo para devenir sexuales (Boddy), y cuerpos que solo tienen genero en tanto repiten ciertas practicas (Astuti), y es intersante que todos estos trabajo hacen tambalear discusiones de genero desde perspectivas teoricas que quizas ni se planteaban hacer criticas tan profundas.) Grosz tambien habla de lo dominantemente masculino del espacio de las ciudades y de las tecnologías y se pregunta que implica esto para los otros cuerpos en la ciudad. Su idea del cuerpo en la ciudad y a ciudad en el cuerpo es interesante para pensar corporizaciones diferenciales.

Pero lo que mas me hizo pensar (mientras caminaba de un café a otro) fue que probablemente el tema interioridad-exterioridad es algo que atraviesa los distintos temas que quisiera conjugar en el trabajo (también los que me quedan afuera y no se como incluir). Bueno por un lado tenía este tema en mi trabajo anterior cuando me preguntaba si el barrio esta o no esta en la ciudad y por supuesto que está pero bien corrido al margen, sin continuidad con el resto de la ciudad, claro también que con el crecimiento de los suburbios es menos un campo abierto y mas un continuado de barrios que se van formando con otras migraciones. Como sea esa tension de estar y no estar es un poco lo que define al barrio, lleno de gente que quería estar en la ciudad y el estar en el barrio les implica una mejora por estar “mas cerca de” un centro de progreso, y estar medio claustrofobicamente fijados, donde cada vez hay menos espacio. Notas de campo:
[Una mañana de junio de 2002 tomábamos mate con Esteban y su hermano Pablo, ambos de unos 26 años. Esteban comentó que cuando él vio lo que estaba pasando en Buenos Aires (19-20) pensó que dentro de poco tiempo los indigenas se pueden volver a levantar, que puede ser que haya guerra como antes, porque cada vez les sacan más y ellos hace años que aguantan. Mientras señalaba el lugar que ocupa la vivienda, expresó que están apresados, explicó que ahora están en ese lugar chiquito, que apenas les alcanza para vivir. Antes tenían más lugar y ahora cada vez están más encimados. Continuó explicando que no solamente les reducen su territorio sino que envenenan el agua de la que viven. Por eso piensa que si no llegan a un acuerdo con las mineras va a haber Guerra entre los paises involucrados. Pablo asiente y agrega que no hay otra alternativa. Le pregunto si los aborígenes van a pelear y me dice que no sabe porque están muy débiles, ya cada vez tienen menos fuerza para pelear y no hay guerreros como antes. Pero igual afirman que si los quieren echar, si los quieren matar, van a pelear.]
En todo esteo el barrio esta “entremedio”, en las relaciones con el adentro social y en la espacialidad de adentro-afuera de la ciudad.

Mi otro pregunta tenía que ver con lo indígena que también tiene que ver con otras lineas de interioridad exterioridad, que se espacializa en el barrio, pero también se encarna. La gente se presenta omo indígena en relacion a una trayectoria (venir del campo, ser pobre, memoria de peleas con el ejercito, no ser claramente ciudadanos, ser objeto de “desarrollo”) y en relacion a practicas, (hablar idioma, relaciones familiares, formas de trabajo, comida que se reconocen indígenas).

Bueno esto sigue estando en mi trabajo ahora pero seguramente si el eje va a ser el movimiento, como dice Grosz (creo) el adentro y el afuera se generan al atravezar lugares, entonces algo intersante sería ver el modo en que estos adentros afueras se van definiendo (como en el relato de barring de gente andina en la ciudad que solo empieza a hablar quechua cuando llega a un punto de su viaje en colectivo de visita a su pueblo). Y de vuelta la interioridad – exterioridad del cuerpo y la ciudad pero en el movimiento mas que en el “habitar”. Si la interioridad – exterioridad se van definiendo en el trayecto, se define también por lo que deja de estar y lo que se va dejando atrás, puede pensarse en movimientos de “escape” pero también de búsqueda, aunque claro las dos cosas estan juntas y cada vez que hay escape se encuentran cosas, pero quizás sin buscarlas. Y de vuelta la interioridad – exterioridad del cuerpo y la ciudad pero en el movimiento mas que en el “habitar”. Bueno esto de lo que no esta, (se puede sumar lo que no se dice, lo que no se hace, etc? Sider) necesitaría un poco mas de trabajo.

Y seguramente tiene algo que ver con mi trabajo fallido del año pasado sobre las imágenes de cuerpos desmembrados, mirados desde lo quirúrgico y el saber medico -como algo que tiene que cortar y abrir-, la escenificación de lo político -ensangrentado-, y la necropolitica.

Termino de escribir esto y me parece demaciado general y seguramente forzado, que va ser.