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we must consider the paths people and trees have taken

entangled ="trms">networks of ="trms">matter and meaning

“i don't mind being ‘close to ="trms">nature.’ but i know what they mean when they say that, and it's not what i mean.”
='lgc'>--Linda Noel, Koyungkawi ="trms">poet and acorn mush maker

oaks were ="trms">travelers and mixers

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(Tomaz Mastnak)
Botanical decolonization

planting and displanting of humans and plants are elements of the same multi="trms">species colonial endeavor

native plants as a discursive field

complex and unmarked ways that plants have been  ="trms">sorted out as ‘native’ or ‘nonnative’

(as a ="trms">measure of perfection and ‘civility’) gardening was also the key to the survival of colonies

(for Bacon) ‘plantation’ meant in the first place to ‘Plant in’ people
‘plantation in a pure soile’ (founding a colony)

once we see colonialism as the ="trms">literal planting and displanting of peoples, ="trms">animals, and plants='lgc'>--as inscribing a domination into blood and soil founded in the fantasy of molding eco="trms">systems with godlike arrogance='lgc'>--it becomes clear how colonialism ushered in the ="trms">anthropo="trms">cene

native plants, by implication, were uncultivated. in the imperial ="trms">imaginary this distinction between cultivated and native plants was iso="trms">morphic with people as well.

‘="trms">nature’, like the uncultivated native, was to be dominated by ‘culture’. such ‘government of ="trms">nature’ found its metropolitan manifestation in botanic gar="trms">dens. (="trms">species collected for ="trms">scientific reasons, for ="trms">aesthetic and ideological benefit)

government of ="trms">nature

invasive ="trms">animals

the real issue is that we still live in a colonial environment. we live with the legacy of botanical colonization without even knowing it. this legacy is not mere background to ="trms">social and political life.


Nazis’ attempted eradication of Impatiens parviflora from their own native forests (Gröning and Wolschke-Bulmahn, 1992)


='thdf'>the idea of “borrowing freely from all the ="trms">world's styles and floras” erases the violent colonial encounter of displacing by replacing it with the figure of the undocumented immigrant

..charging native plant enthusiasts and invasion biologists and managers with xenophobia...


(Davis et al, 2011 article published in journal ="trms">Nature, title='lgc'>:) “Don't judge ="trms">species on their o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins”, is a misleading phrase; at issue is judging ="trms">species not on their o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins, but on their emplacement.

(Yanagisako and Delaney, 1995) “people think and act in the ="trms">intersections of discourses”
but not every domain ="trms">intersects in every instance, and the character of an ‘="trms">intersection’ is ="trms">historically ="trms">specific. it is a truism to claim that ‘like humans, plants and ="trms">animal ="trms">travel’ (Raffles, 2011, page 12). What Raffles fails to address is crucial='lgc'>: how, exactly, do those plants ="trms">travel='qstn'>? to treat the ‘remaking’ of surroundings as a neutral, benign ="trms">category, served from the colonial ="trms">history of globalization, is problematic at best.


treating plants ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically only as immigrants, but never as settlers, paradoxically divides human from ="trms">nature. it elides the forms of displanting='lgc'>--of botanical colonization='lgc'>--that were part and parcel of the colonial encounter.

Myths of the ‘noble eco-savage’ and the ‘="trms">ecological Indian’ have been shown to be inaccurate (Krech, 1999; Whelan, 1999)

(='thdf'>the notion of the ="trms">Anthropo="trms">cene implies) an ="trms">ecology in which humans are immanent to the ="trms">natural ="trms">world

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(eyes are) visual possibilities
“eyes” (are always) made available ='lgc'>[...='lgc'>] with a ="trms">wonderfully detailed, active, partial way of organizing ="trms">worlds... ='lgc'>[="ppl">="ppl">Haraway, SK='lgc'>]

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="trms">lecture khm Luis
trans or cross ="trms">ecological movement, from amazon to shahname, because i like it and i care for thoses ="trms">ecologies.
and because we can't keep clean. i ="trms">love to talk about clean and dirt. maybe some other time. if we can say anything about the ="trms">world is that it is dirty and ="trms">excessive and lunetic. ="trms">literally lunar. the moon. if you think your bio and biology is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech ="trms">interface amaz div device ="trms">literature

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='lgc'>[="ppl">Avital='lgc'>]

in the conflict of ="trms">rhetorics, the victory never goes to any but the third ="trms">language. The task of this ="trms">language is to release the prisoners='lgc'>: to scatter the signifieds, the catechisms

to enter areas of conflict ='lgc'>[...='lgc'>] fragile zone where non-knowl="trms"nttrm="knowledge,Knowledge">edge dominates knowl="trms"nttrm="knowledge,Knowledge">edge

Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (="ppl">Baudelaire, though under De Quincey’s influence, was to use it ="trms">differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the ="trms">sublime. Opium became the transparency upon which one could review the ="trms">internal conflict of freedom, the cleave of subjectivity where it encounters the ="trms">abyss of destructive jouissance.

mapping the body as an intensive conflictual site

scenography and ="trms">rhetoric of armed conflict

(="ppl">Avital on) the maternal trace in the ="trms">technological revealing from ="ppl">Heidegger to the Bushies


the ="trms"nttrm="already,spread">readers and non="trms"nttrm="already,spread">reader

the s="trms">cene of the proto-pedagogy (involves only two persons)='lgc'>: The master and pupil together produce an allegory of being struck, enlightened


(for ="ppl">Levinas='lgc'>:) expérience ='lgc'>=/= épreuve
="lsts lst1">•experience ='lgc'>='lgc'>--> a knowing of which the self is master is always said
="lsts lst1">•épreuve (text, trial, proof) ='lgc'>='lgc'>--> ='thdf'>the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘s="trms">cene’ ='lgc'>~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves subjected to the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigors of the épreuve


conflict's another logic of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor in certain types of non-Western practices (such as Zen and yogic teachings)

the pupil is led to an inner experience without ="trms">interiority, to understanding without cognition, without a ="trms">history ='lgc'>==> subjectivity

the Zen pupil, often a wanderer, ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listens ="trms">differently, stilling herself to consider the sonic eventfulness of growing grass

="large lg3" stl="font-size:112%"> ...understanding no longer crowns the end of a labored process of appropriation ='lgc'>=/= Western ="trms">narratives of testing



going after the grail or attempting to reach a ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysically-laden Castle

="large lg4" stl="font-size:110%"> ...cannot be properly located or possessed

the inaction hero


(='qstn'>?are we accustomed) to viewing the test as a way of mobilizing courage

The Sphinx marks the porous boundary between Western and Eastern domains of ="trms">questioning and tells of bodies menaced by pulverization='lgc'>: should the riddle not be solved, either the ="trms">questioner or the ="trms">questioned must go. Passing the test is a ="trms">matter of survival of the ="trms">species for Oedipus, as it is for the ="trms">interspecial dominatrix of the riddle='lgc'>: la Sphinx dissolves when the young man offers the correct answer.
='lgc'>=/= koan

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My performance here is maybe a form of prayer or invocation='lgc'>[8='lgc'>] not simply to be ="trms"nttrm="already,spread">read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the ="trms">agency of curse in a cultural style that I have come to encounter, it might produce a ="trms">different but not necessarily better speculative difficulty in discussing about the virtual. A curse='lgc'>[9='lgc'>] (="trms">according to ="nms">Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a ="trms">networking function with both mechanical and ="trms">interventionist properties that ="trms">translate desire into performance—an ="trms">intersubjective textual momentum that run virtually into the real ="trms">world and it may (or may not) run down its target. Much like ="trms">rumor, curse is contagious and reproductive but unlike the publicity of ="trms">rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual ="trms">nature of this ="trms">relation (with the ="trms">materialities of the ="trms">world that curse inscribes on) that I am ="trms">interested in.


Curse ="trms">systematically works w[...]