guattari in Dean, Dockray, Ludovico, Broekman, Thoburn & Vilensky 2013
to ask you some questions about the appeal of the media
form of the newspaper. First, Chto Delat?’s emphasis on self-education is
influenced by Paulo Freire, but on this theme of the newspaper it is the
pedagogical practice of Jean Oury and Félix Guattari that comes to my mind.
For Oury and Guattari (building on work by Célestin Freinet on ‘institutional
pedagogy’) the collectively produced publication works as a therapeutic ‘third
object’, a mediator to draw out, problematise, and transversalise social and
Materialities Of Independent Publishing 175
15. Gary Genosko,
Félix Guattari: A
Critical Introduction,
Cambridge, Pluto
Press, 2009;
Genosko, ‘Busted:
Félix Guattari
and the Grande
Encyclopédie des
Homosexualités’,
Rhizomes 11/12
(2005/6), http://
www.rhizomes.net/
issue11/genosko.
html ; François
Dosse, Gilles Deleuze
and Félix Guattari:
Intersecting Lives, D.
Glassman (trans),
New York, Columbia
University Press,
2010.
16. Christina
Kiaer, Imagine
No Possessions:
The Socialist
Objects of Russian
Constructivism,
London, The
MIT Press, 2005;
Nicholas Thoburn,
‘Communist Objects
and the Values of
Printed Matter’,
Social Text 28, 2
(2010): 1-30.
17. Gilles Deleuze
and Félix Guattari,
What Is Philosophy?
G. Burchell and H.
Tomlinson (trans),
London, Verso,
1994, pp167-8,
pp176-7.
libidinal relations among groups, be they psychiatric associations or political
collectives. Gary Genosko has published some fascinating work on this aspect
of Guattari’s praxis, and it comes across clearly in the Dosse biography of
Deleuze and Guattari.15 With this question of group pedagogy in mind, what is
the role of the newspaper in the self-organisation and self-education practice
of Chto Delat?
DV The interrelations between all forms of our activity is very important, Chto
Delat? is conceived
it triggers a
new publication and so on. But in general, the newspaper is used as a medium
of contextualisation and communication with the broader community, and as
an interventionist pressure on mainstream cultural production.
I did not know about Guattari’s ideas here, but I totally agree. Yes, for us
the newspaper is also a ‘third object’ which carries a therapeutic function when it is printed despite all the impossibilities of making it happen, after all
the struggle around content, finance, a
nko put it, where the revolution is the liberation of the
human and the object, what Arvatov called the ‘intensive expressiveness’ of
matter?16 Another way of thinking this theme of the newspaper as a political
object is through what Deleuze and Guattari call a ‘monument’, a compound
of matter and sensation that ‘stands up by itself ’, independent of its creator,
as a product of the event and a projection into the future:
the monument is not something commemorating a past, it is a bloc of
pre
guattari in Thylstrup 2019
grasping and formulating these changing relations of
power and control; in sociology: Haggerty and Ericson 2000; Rabinow 2003; Ong
and Collier 2005; Callon et al. 2016; in geography: Anderson and McFarlane
2011, 124–127; in philosophy: Deleuze and Guattari 1987; DeLanda 2006; in
cultural studies: Puar 2007; in political science: Sassen 2008. The
theoretical scope of these works ranged from close readings of and ontological
alignments with Deleuze and Guattari’s work (e.g., DeLanda), to more
straightforward descriptive employments of the term as outlined in the OED
(e.g., Sassen). What the various approaches held in common was the effort to
steer readers away from thinking in terms of essences and stabil
011, 113–126, at 123. 62. Latour 2005, __ 28. 63. Ibid.,
35. 64. Tim Stevens, _Cyber Security and the Politics of Time_ (Cambridge:
Cambridge University Press, 2015), 33. 65. Abrahamsen and Williams 2011. 66.
Walker 2003. 67. Deleuze and Guattari 1987, 116. 68. Parisi 2004, 37. 69.
Hacking 1995, 210. 70. Scott 2009. In James C. Scott’s formulation,
infrapolitics is a form of micropolitics, that is, the term refers to
political acts that evade the formal political apparatus. This underst
ntly since Castilhon. The labyrinthine infrastructural imaginaries we
find in digital environments thus differ significantly from more classical
images, not least under the influence of the rhizomatic metaphors of
labyrinths developed by Deleuze and Guattari and Eco. If the labyrinth of the
Renaissance had an endpoint and a truth, these new labyrinthine
infrastructures, as Kristin Veel points out, had a much more complex
relationship to the spatial organization of the truth. Eco and Deleuze and
Guattari thus conceived of their labyrinths as networks “in which all points
can be connected with one another” with “no center” but “an almost unlimited
multiplicity of alternative paths,” which makes it “impossible to rise above
the structure
et, despite connectivity taking center stage, even
these platforms were described as territorializing constructs that favor some
organizations and corporations over others.104
In the twentieth and twenty-first centuries, as Gilles Deleuze and Felix
Guattari successfully urged scholars and architects to replace roots with
rhizomes, the notion of platform began taking on yet another meaning. Deleuze
and Guattari began fervently arguing for the nonexistence of rooted
platforms.105 Their vision soon gave rise to a nonfoundational understanding
of the world as a “limitless multiplicity of positions from which it is
possible only to erect provisional constructions.”106 Deleuze and Guattari’s
ontology became widely influential in theorizing the web _in toto_ ; as Rem
Koolhaas once noted, the “language of architecture—platform, blueprint,
structure—became almost the preferred language for indicating a lot of
phenomenon that we’
ibutary to her; and on the same platform, this
distance between her and other nations … instead of diminishing, would be
forever increasing, till … she would become the focus of the wealth, grandeur,
and power of the world.” 105. Deleuze and Guattari 1987. 106. Solá-Morales
1999, 86. 107. Budds 2016. 108. Gillespie 2010, 351. 109. Gillespie 2010, 350.
Indeed, it might be worth resurrecting the otherwise-extinct notion of
“plotform” to reinscribe agency and planning into the word. See
es. 1997. “Postscript on Control Societies.” In _Negotiations 1972–1990_ , 177–182. New York: Columbia University Press.
86. Deleuze, Gilles. 2013. _Difference and Repetition_. London: Bloomsbury Academic.
87. Deleuze, Gilles, and Félix Guattari. 1987. _A Thousand Plateaus: Capitalism and Schizophrenia_. Minneapolis: University of Minnesota Press.
88. DeNardis, Laura. 2011. _Opening Standards: The Global Politics of Interoperability_. Cambridge, MA: MIT Press.
89. DeNardis, Laura. 2014.
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