Non-repres theories dotazník (návrh, úprava: A.Hynek, listopad 2016)

Ne-reprezentační teorie a ethnografický výzkum

http://ferrytales.innovativeethnographies.net/sites/default/files/Non-RepresentationalTheoryandEthn
ographicResearch.pdf

introduction P. Vannini, citace Lorimera, 2005



1.      Podpora životní síly (psychická, fyzická)

2.      Neoddělitelná  součást života

3.      Naplnění smyslnosti

4.      Proměnlivost, rozmarnost, nebezpečí

5.      Propojení lidí a věcí

6.      Akčnost, praktiky, návyky

7.      Tělesné prožitky

8.      Materialita, působící věci

9.      Přesvědčivá zkušenost

10.  Praktická udržitelnost chodu

11.  Nepopsatelný zážitek

12.  Možná tvořivost, zlepšení i podivnost

13.  Jak slouží věci lidem?

14.  Možnost  tvořivosti

15.  Více způsobů prožívání

16.  Osobní a situační zkušenost

17.  Význam místa a času

18.  Možnost pohybu

19.  Vícerozměrnost přítomnosti

20.  Ne vše se vysvětluje





imagery, affect and emotion

haptic visuality ( hmatová)

Herzog…..through Deleuze we should understand film

not as not a model of perception, nor a reflected image of reality, but as a

unique image with its own duration … the result is a fundamental

destabilization of the very idea of a representation, displacing notions of

signification and association in favour of acts of creation and images of

thought … film has the potential to create its own fluid movements and

temporalities.28



becoming…..being

diagrams of power

Lines of Flight
 1. Matt Fournier


Next Section

Abstract

This section includes eighty-six short original essays commissioned for the inaugural issue of TSQ:
Transgender Studies Quarterly. Written by emerging academics, community-based writers, and senior
scholars, each essay in this special issue, “Postposttranssexual: Key Concepts for a
Twenty-First-Century Transgender Studies,” revolves around a particular keyword or concept. Some
contributions focus on a concept central to transgender studies; others describe a term of art from
another discipline or interdisciplinary area and show how it might relate to transgender studies.
While far from providing a complete picture of the field, these keywords begin to elucidate a
conceptual vocabulary for transgender studies. Some of the submissions offer a deep and resilient
resistance to the entire project of mapping the field terminologically; some reveal yet-unrealized
critical potentials for the field; some take existing terms from canonical thinkers and develop the
significance for transgender studies; some offer overviews of well-known methodologies and
demonstrate their applicability within transgender studies; some suggest how transgender issues
play out in various fields; and some map the productive tensions between trans studies and other
interdisciplines.

Line of flight, a term developed by Gilles Deleuze and Félix Guattari in A Thousand Plateaus
(1987), designates an infinitesimal possibility of escape; it is the elusive moment when change
happens, as it was bound to, when a threshold between two paradigms is crossed. “Line of flight” is
Brian Massumi's English translation of the French “ligne de fuite,” where “fuite” means the act of
fleeing or eluding but also flowing, leaking (1987: xvii). Gender dysphoria is one such moment of
leakage, when the face you see in the mirror is not a face for you anymore, when a supposedly
familiar landscape is blurred by the transposition of gender-signifying marks from one millieu to
another, when the socially determined coordinates of familiarity-identity-gender no longer add up
to a legible (legitimate) pattern, when materiality itself escapes the frame of representation,
because this frame is built on gender binarism.

The philosophy at work in A Thousand Plateaus is, according to Deleuze and Guattari, a
“geophilosophy”: a system with no verticality, no transcendence, and, most of all, no binarism —
only space, a perpetually redesigned space, structured by various and contingent power apparatuses
(13–15). Applied to the gender/transgender spectrum, their perspective allows us to navigate gender
as a geography, as a landscape, with its gridded plains, its wastelands, its hidden underground;
and to percieve gender transition as a move — that is, as a political move, a strategic or tactical
move, a move in a game-space — and as movement itself, a displacement between the established
plateaus of gender. Even though Deleuze and Guattari never frontally addressed the possibility of
apprehending gender and sexuality in terms of geophilosophy, their understanding of spatiality,
with its ability to describe and to critique power apparatuses, may prove productive in regard to
gender politics. In Tendencies (1993), Eve Kosofsky Sedgwick reasserts the kinship between queer
and transitivity: etymologically, “queer” means “across,” “oblique”; it seems crucial for “trans”
to maintain the same disruptive impact.

The endless process described by Deleuze and Guattari as territorialization (where power
apparatuses stabilize and encode planes of consistencies), derritorialization (disruption and
transcoding of these planes of consistencies), and reterritorialization (such as the emergence of a
new state after a revolution) offer a useful model for thinking about gender. In contemporary
paradigms, both gender and “gender identity” are understood (and tested) as planes of
consistencies; that is, as stable dispositives or “plateaus.” The maleness or femaleness of
individual bodies is measured through scales and ranges: your testosterone level places you among
men or women, as do the answers you provide to multiple-choice tests. Gender is a question of
numbers — though of course these numbers are inscribed in a discourse relying on “nature,” so that
uncommon ranges are labeled “unnatural.” Wrong numbers have to be corrected so that the individual
(the subject?) can reenter the ranges of normality — a process similar to the “coding” inherent to
territorialization. Coding, in Deleuze and Guattari's perspective, is always “trans-coded,” that
is, deviated from its recurring schemes, its territory, and carried away toward a line of flight.

Gender disruptions open up the space between plateaus, the uncodified smooth space where affective
intensities, not language, matter. Trans people know very well how aleatory it is to pass, how
random the reading of the signs can be: a few more facial hairs, a shirt more or less open, a
slightly uncontrolled voice, and you are on the other side. The product of particular intensities —
your body processing hormones, clothing, surgery, moods, environnement — becomes a pattern of
signs, read through social patterns re/territorializing transgender bodies. Though Massumi insists
that a line of flight “has no relation to flying,” its English translation nevertheless suggests an
Icarian fugue, an escape too glorious to have already happened but still there, open, somewhere
between “right now” and the closest future.

Matt Fournier is a teaching associate in the Department of Romance Studies at Cornell University
and a PhD candidate at the University of Vincennes-Saint-Denis. His recent publications include
“Wendy Delorme's War Machines” (L'Esprit Créateur, Spring 2013) and “Another Map on the Wall:
Deleuze, Guattari, and Freeman at the Iron Curtain” (Journal of Postcolonial Writing, Spring 2014).
  * Copyright © 2014 by Duke University Press

Previous Section


References
 1. ↵

 1. Deleuze, Gilles

, and Guattari, Félix. 1987. A Thousand Plateaus: Capitalism and Schizophrenia. Minneapolis:
University of Minnesota Press.

Google Scholar
 2. ↵

 1. Massumi, Brian

. 1987. “Notes on the Translation and Acknowledgments.” In Deleuze and Guattari , A Thousand
Plateaus, xvii–xx.

Google Scholar
 3. ↵

 1. Sedgwick, Eve Kosofsky

. 1993. Tendencies. Durham, NC: Duke University Press.

Google Scholar