I wish I was there to witness it...

I think collective catharsis could be the very foundation of the political 
community of citizens.

On Oct 4, 2012, at 1:51 PM, Ana Valdés wrote:

> For me the lament is a kind of collective catharsis, as the mourning
> itself. I has been in Palestine several times and see and listened to
> the collective mourning of the women when some of their relatives or
> friends are killed or buried, a kind of powerful roaring, not the
> claiming not the whinning but the power of a repressed cry or
> shouting.
> Ana
> On Thu, Oct 4, 2012 at 3:14 PM, Johannes Birringer
> <johannes.birrin...@brunel.ac.uk> wrote:
>> which "Lamentations" are you refering to?
>> (not Martha Graham's Lamentation?) The lament of nation-building
>> I'd be interested in this idea of the critique of the ritual and the 
>> community self-restitution,
>> and also in a review how lament becomes a gesture (in performance and 
>> film/filmed performance/then in stilled photograph)
>> of witnessing and what Monika describes as "witnessing and enunciation .... 
>> sequenced to non-linear time....[with] compose[d] sound from testimonies, 
>> recitations, laments, the environment..."
>> I was interested in the staging of lament, Monika, and how it loses all aura 
>> (in Benjamin's writing on something that may have been originary or 
>> original) thereby, or retains some?, and how people today,
>> perhaps, are divesting themselves of having to witness ageing, decrepitude, 
>> decay, catatonia, living absence, death.
>> Not sure, i know many folks, in the old village, who are care takers and who 
>> are
>> witnessing the disappearance of loved ones, the sliding away, in pain or 
>> tranced, stilled pain (medicated), but Yoko Ishiguro, a Japanese performance 
>> artist who studied at my school, recently staged
>> her symbolic passing outside the library, had herself placed and buried in a 
>> coffin and transmitted all that action through the network to test whether 
>> the net would be a kind or tomb archive for later generations to look back 
>> to Yoko's death at the foot of the library and how would the data be 
>> preserved? Yoko told me she was reacting to the crass commodification of 
>> death she observed, with funeral trade shows and, for example, the Japanese 
>> cyber-burial companies which invite the dead to be "buried" on the website 
>> so that you can visit there online.........She saw this commodification in 
>> the Benjamin sense of raising questions about "work: (art) in the era of 
>> technical reproducibility.
>> So my question (this is before Alan and Sandy's dense textdialiogue about 
>> the signifier of pain arrived, which i have not been able to translate) was 
>> still to Monika to try to describe how she sees her work function, and what 
>> effect is produced, and how the audience is drawn into the long circle or 
>> not. And can there ever be audience in lamentation/mourning?
>> (PS.  i personally have no problems with weeds (as weeds), i love them in my 
>> garden and tend to them, and they are migrants too, some weeds have travel 
>> from far but i didn't know there were weeds, some one has to point out. that 
>> must be the signifier. I had never thought of them in the sense of homo 
>> sacer. This astonished me, Monika, that you mention Agamben,  after 
>> "Nowoczesność i Zaglada".   thank you for responding to my query, and in 
>> think Alan's answer is not quite responding to Bauman's critical analysis of 
>> the garden society, and what the writing may also have to tell us about 
>> politics of integration or assimilation of impairment, otherness.
>> respectfully
>> Johannes Birringer
>> Alan schreibt:
>> public lament and gardening
>> On Thu, 4 Oct 2012, Maria Damon wrote:
>>> Is there then (I'm sort of assuming the answer is yes, but asking anyway in
>>> order to make it part of the fabric of the conversation) a way in which
>>> lamentation is also critique as well as community self-constitution, as in
>>> Lamentations?
>> Maria, I wonder what sort of critique would be possible? Lamentations
>> seems to bridge the political and the obdurate. When pain becomes
>> overwhelming, silence is at the core and the signifier dissolves; I think
>> this is also the core of anguish. One is left speechless. On the other
>> hand, how much clarity is necessary for political or 'rational' thought?
>> In an odd way this also brings up mathematical thinking - which, from an
>> outsider point-of-view, seems based on the manipulation of symbols, but
>> from within is much more of clouded movements with indeterminate focus
>> (see Jacques Hadamard). Thinking itself, in other words, may well have
>> less content than its representations, and certainly its representations
>> in virtual worlds, where everything, one way or another, is determinate
>> and rationalized on a pixel-by-pixel level.
>> _______________________________________________
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