I think the other word to add to “resonance” and “vignette” and “dirty,” would be “score.” All of those words in themselves form part of the score, and then they are the actual larger score of that score. “Momentum” should sound like a gallop, for example. We imagined our reader to be essentially always a listener. From the gallop, the noise starts to come in and take over, and in “vibration” you’re shaken into sounds. The idea is to feel each of the words as they join one another, but also how they live singularly; the word “vignette” is one way for us to think of how to metaphorically play with the traps of representation mobilized by words, categories, colonial forms. In doing so, we were also trying to think about the borderless, the leaking frame. Or, how do you leak out of the frame, how do you move beyond it? We really wanted the vignettes to be edgeless. What would this all mean in terms of tempering the collective ear?

“But these, dear Indians, dear Hindus, are your leaders and your holy men. They are your mirrors and your death wish. Take a good look at them. Because they are not looking out for you.” These scathing words by Shuddhabrata Sengupta, from a piece published recently in India and reprinted in this issue of e-flux journal, condemn the country’s leaders for their role in fostering the conditions that led to the catastrophic number of coronavirus deaths the country is now suffering. It is...

It seems as if the desire to cancel out the experience of communism over the last decades may have proceeded, step by step, with the desire to cancel out the experience of love. Just as communism has been replaced by an infinite, inconclusive negotiation over rights, so too love has become a contractual affair, an engagement to barter about as if it were any other aspect of existence. Love no longer even has any experience of the end: one is fired, perhaps with an SMS, and if it’s worth the trouble you can put it on your CV.

After decades of There Is No Alternative ideology, we see a pathos of the possible that aims to quell fears about empty possibilities without potentiality. But what are the potential possibilities—as opposed to largely hypothetical ones? In Peter Osborne’s characterization, the space of art is project space, and hence the space of the projection of possibilities and the presentation of “practices of anticipation.” And indeed, much contemporary aesthetic practice is possibilist—from speculo-accelerationist “we were promised jetpacks” retro-Prometheanisms to various forms of social and political practice seeking to foster and form alternative forms of assembly and cooperation.

The virus exists in the liminal space between life and nonlife. A small amount of genetic material contained within a perfectly geometric molecular envelope is somehow able to self-propagate, manipulate its environment, adapt, and evolve—all features we might find evocative of life. And yet, a virus does not breathe. Whether you call it prana, qi, or basic biochemistry, respiration is simply a metabolic process of energy transduction. The smallest entity capable of breath is the cell—perhaps why we designate it as the “fundamental unit of life.” The final utterances of Eric Garner and George Floyd, “I can’t breathe,” reflect the singular experience of blackness in America. Yet, these words also echo within us like a phantom pain as a global pandemic chokes the life out of millions and uncontrollable wildfires decimate forests—the lungs of the earth. In this planetary asphyxiation, we look to that which does not breathe but nevertheless remains animated—the virus.

Ironically, at almost the precise moment that progressive movements have become conscious of the necessity of a climate response operating at the necessary scale, the Marxist left has taken a state-phobic turn. Consider “disaster communism.” Confronted with the choice between ruin or revolution, disaster communism opts for ruin as the path to revolution—without considering the form of association necessary to ensure that the revolution ushers in a more equal, just, and sustainable world rather than insulated groups struggling with each other over resources. In lieu of the revolutionary subject emphasized in the Marxist tradition, disaster communism turns to climate breakdown as the agent of history.

In one of his treatises, Malevich writes about the difference between artists and physicians or engineers. If somebody becomes ill, they call a physician to regain their health. And if a machine is broken, an engineer is called to make it function again. But when it comes to artists, they are not interested in improvement and healing: the artist is interested in the image of illness and dysfunction. This does not mean that healing and repair are futile or should not be practiced. It only means that art has a different goal than social engineering.

In this article, I argue that we should regard Eurasianism as an early experiment in postcolonialism. The key concern for both ideologies is the relationship between cultural relativism and universalism. I examine the left-wing Eurasianist project as an ideology that emphasized Russia’s crucial role in building international socialism and as a specimen of Russian philosophical radicalism that attempted to wed the universal with the particular via the messianic. Eurasianism was a...

The Acker I want to write into existence is not a literary one. And nor do I want to write as if there is only one Acker. There was always an Acker-field or Acker-text or Acker-web in which lots of Kathys pulsed and ebbed in and out of identity, alongside plenty of Janeys and Lulus. And not all of her identities, in life or art, were female.