Our editorial for the first issue of “Navigation Beyond Vision” in June 2019 began: “Today one may complain that life has been reduced to points in a matrix of relations—cities, territories, and historical narratives prematurely refined into categories of known and unknown, real and virtual, concrete and abstract space.” At the time, we could not have imagined the mass migration into abstract space that would soon follow. Today, living through the planetary pandemic, the imperative to...

What could a practice of politicizing the image in the twenty-first century look like, considering that navigation—the computational condition of contemporary image-processing—updates, calculates, and incorporates the frame excessively and continuously into the image-making process? In order to render more palpable the beginning of a political ontology of image navigation by means of computation, we should remind ourselves of the principle of twentieth-century montage, which can offer a potent point of departure. Much has been written and produced in the name of montage. In 1967–68, film students, including Harun Farocki, announced the Dsiga Wertow Akademie, an occupation of their film school, the German Film and Television Academy in Berlin, an act that paid tribute to montage as a cine-political practice. Montage was pioneered by Esfir (Esther) Schub and Dziga Vertov, emerging from the world of Soviet cinema during the period of the Bolshevik Revolution of 1918. In other words, montage’s potency to mobilize the image for emancipatory processes was initially built from participation in communist world revolution.

Today one may complain that life has been reduced to points in a matrix of relations—cities, territories, and historical narratives prematurely refined into categories of known and unknown, real and virtual, concrete and abstract space. And yet, when we need to locate a crucial resource (or ourselves, for that matter) who can afford not to search the grid for what everybody knows to be there?—the Italian restaurant, the emergency room, the ancestor, the terrorist. This is not simply about...

Let us begin before the beginning—before the arrival of the “archon,” that is, the guardian of documents, the gatekeeper, the patriarch and the matriarch. When the undutiful daughter occupied the front room of the family home. The undutiful daughter, full of vibrant ideas not yet articulated fully, wants to provide shelter for Melly Shum, the undutiful daughter’s friend and loving aunt, who publicly declared in 1990 that she hates her job. It’s been everywhere. In the newspapers. Reporters in front of the house. On television in Teen Species. LinkedIn. Facebook. Flickr. Instagram. It’s gone viral. “Melly Shum hates her job.” On a billboard. For decades. Melly Shum. A woman of East Asian descent. Large white glasses. In her thirties. Working in an office. On her own. In Rotterdam. Pictured at work by Ken Lum. Another worker. In the picture Melly, it seems, is performing abstract labor, operating a machine to her right, maybe doing some calculations. Since 1990! Goodness. If only Melly’s abstract labor was recognized, even in retrospect—like the women trained in mathematics for the US Army’s ENIAC Project who, in the 1940s, were initially called “computers”—then she might speak again. She could speak of and against “the law of what can be said.”

A few moments from encounters with Harun Farocki materialize in the form of his films and his own texts, passages from emails exchanged with HF over the years, my porous memory of dinners, and our reunions in the years to come. The time-fragments presented below begin long before we met and exceed the factual-temporal event of Harun’s untimely, depressing, and shocking passing on July 30, 2014. Such a method of selecting bits of time refers, first, to HF’s insistence on reflecting on...