in a space
from my first encounter with Howard Rheingold which was via one of my first encounters with the web..it was a fireside chat (podcast) with Howard, Dean Shareski, and Alec Couros.
it was there i started thinking about the importance of considering.. who’s together in a room/space per choice.. ever since, (or maybe before without my being able to verbalize it) i’ve been craving convos like that.
being a part of and listening to.. people.. think out loud.
the art of conversation.
the art of the web connections.
adding page while taking in Fred Moten et all via this convening.. as Sarah and J’s intro in particular.. invoked resonations of .. in a space.. ness:
ct 2016 – The Black Outdoors: Fred Moten & Saidiya Hartman at Duke University
co convened by J. Kameron Carter (@jkameroncarter -Dark Church: Experiments in Black Assembly) and Sarah Jane Cervenak (@sarahjanecerven – the black outdoors: https://humanitiesfutures.org/papers/the-black-outdoors-humanities-futures-after-property-and-possession/..Outdoors is an open secret of furtive meeting, where scorned flesh and scorned earth commune in scandalous arrangement. Oxygen. Carbon dioxide. Nitrogen. Face, petal, the feel of rain—what can’t be encompassed or dominated.)
3 min -j: a congregation of sorts to experiment in what we call the communion of the wise.. in an alt mode of what shall we say.. chapel ing or life together.. which is nothing less than the practice of ensemble.. which is to say.. a practice of study
j: study.. is a form of politics unhinged from property .. from the proper unhinged from propertied possession.. study as congregate thought is politics w/o a locus.. and unlocussed politics or an unlocussed form of communion is what sarah and i have been calling.. the outdoors
5 min – sarah: and finally (in saying thanks) .. but this isn’t the end.. i’d like to think of thank you as resisting enclosure
sarah: we like this chapel .. the windows.. we wanted to be outside.. the sacrality of aeration.. of unbounded.. of outness itself.. our intention.. is that the undecidable local of light/sky/shadow/air is precisely what is at stake/issue.. what opens up when we abide by this atmospheric.. which is also metaphysical ambituity.. gene tumor: there is no end to out
9 min – j: mu.. that ecological condition bound up in blackness.. mu is outness.. outside ness.. if not outsider ness.. it is the outdoors.. that which resists enclosure.. to come back to churchicality.. mu you might think of as the ecc in ecclesia.. that greek term that stands behind the theological/religious idea of church.. ecc in greek means out.. clesia means roughly the called/gathered/congregated.. churchicality radicalizes the outness of the ecc into some sort of deregulated/unfenced/unwalled/unbounded relationality in the break of the political as we know it.. the politics of enclosure.. the ecc is the open.. an undercommon communion.. the surreal presence.. that consent not to be a single being.. another name for which is diaspora (the dispersion of the Jews beyond Israel) .. another name still perhaps.. the black outdoors.. perhaps even.. the belly of the world.. mu is that wandering between aisles w/in but eluding constraint.. it is a rush of air.. spirit of blackness.. an alt gathering.. that blackness is somehow the practice thereof bound up we might say w what jack spice might call the practice of the outside.. gene tumor: no end to out.. the unfinished is mu.. it’s the ecc in churchicality.. the insofar
has me thinking shalom.. and that the incomplete.. unending ness of the open/outness.. is the completeness of shalom
11 min – sarah: the black outdoors is a long wish for that opening.. the great gusts of shadow where light moves and is also withheld.. an airy/earthy unsettlement of everything claimed to be held in rooms.. all of those arbitrary/regulatory distinctions between sacred/secular, home/field, church/state, yours/mine, i/we.. convened here we are all from the land of insofar.. insofarians we be
has me thinking classroom ness.. and howard/dave/alec’s convo.. on the gathering in a space
sarah: following fred moten and stefano harney.. we return to a chapel to launch this yearlong series.. the black outdoors.. moving churchically in the break beyond debt.. because we owe each other everything .. coming back to alexis gumm (?): i wish for that opening where my prayer feels as productive as my work.. where i don’t have to wish
12 min – sarah: i almost feel like saying at this point.. let’s pray.. where prayer is another name for communion/friendship/study.. where study here is nothing less than congregated/kinetic/haptic thinking.. we’re enacting what sasha engelmann would call: a numatic pact.. an otherwise congregationality.. that like a feedback loop is both an outgrowth of our writing together.. but also precedes our new matography as its condition of possibility.. the name of this feedback loop is numa/spirit/conspiracy-of-revolution/breath/atmosphere/pre-individuated-life.. what fred moten has called sociality and what saidiya hartman has called some other state of freedom..
13 min – sarah: we’re involved in an atmospheric.. an alt sanctum.. a practice of inner (inter?) animation.. an alt animacy (how sentient or alive the referent of a noun is).. the black outdoors is about this work which can’t be done alone.. the black outdoors is about that love that danish theologian soren kierkegaard.. in opposition to hegel.. was trying to work out in his famed work.. works of love.. we say.. welcome sorens of blackness.. welcome to this communion of outed outsiders.. reveling in outness.. welcome to the black outdoors
13 min – sarah: and that’s why were here.. and that’s what this project.. the black outdoors is about.. even if about ness is a slippery exercise.. that is.. to think about blackness and outdoors ness and out ness .. to engage in some congregated thinking among friends.. in the spirit of prayer.. as the spirit of congregationing otherwise.. in the spirit of prayer is the spirit of study.. which is nothing less but always more than an alt practice of getting together ..
from Stefano in the undercommons:
stefano: so we enter into the social world of study, which is one in which you start to lose track of your debts and begin to see that the whole point is to lose track of them and just build them in a way that allows for everyone to feel that she/he can contribute or not contribute to being in a space.. t..that seems to me to be not about saying there’s no longer somebody who might have insisted or persisted in getting us into that time-space of study, but rather that the text is one way or that kind of insistence on study to be an open insistence. to be one that doesn’t have to be about authority or ongoing leadership or anything like that, but a kind of invitation for other people to pick stuff up.. i’ve been thinking more and more of study as something not where everybody dissolves into the student, but where people sort to of take turns doing things for each other or for the others, and where you allow yourself to be possessed by others as they do something..