doe @exiliaex@masto.anarch.cc
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A wandering deer, building shrines along the way.
Joined Nov 2022
doe
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Watching fascism in real time via my Instagram feed. What a time to be alive.
thanks everyone for the birthday wishes!!! y'all are wonderful!
doe
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@quasar 🌸 no real world use for pronouns wamnt to idemtify a thing just for laughs we have tool for that it's called POINTIMG AT IT
i am the birthday critter
doe
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fire for fields and forests
https://yourforestpodcast.com/good-fire-podcast - a podcast about tending the land with fire and other natural wisdom by experienced elders, younger native people, and scholars, mostly indigenous. I was a little curious about how people traditionally used fire in their farming. Now, I'm a believer.
I learned that some native people do a "cultural" burn after they know the land and for something specific in the landscape, e.g., a species or just the whole system, but not all native people do a "cultural" burn. A human-managed forest has trees that are spaced out. One thing this does is allow precipitation to reach the soil and the roots.
I also learned that intentional fires are not just for preventing catestrophic burns that ruin the topsoil. Burning an area causes native plants and grasses to emerge. I bet you can easily raise plants from seed in a swidden. A burned area stays thinned out for eight years. They burn next to something green, next to water, or when rain is imminent. Those with traditional experience say it will go out eventually. People also burn to prevent ticks.
I had to search for a video that they mentioned in season 2, episode 3, but I'm not sure if I found it. Here is what I found: Gathering Voices Society on Vimeo, https://vimeo.com/user105935556.
Here's a fire-related quote that I've posted before:
"low-intensity fires were created in such a way that they did not get out of hand and did not harm trees and other large vegetation. Burning released nutrients to the soil, stimulated regrowth—which provided forage for game and other wildlife—and prevented a buildup of fuel, which would otherwise result in disastrous wildfires. It also created and maintained prairies and meadows, increased the abundance of food-producing bulbs and grasses, enhanced the density and diversity of plants, reduced competition, and helped control insects and disease."
"The effect of these practices ... was to maintain large and small areas at a mid-succession stage by simulating natural disturbance. The disturbances often reduced the dominance of existing communities, creating openings for colonization by other species. While the biomass was reduced temporarily, it was more than made up for by the increased vigor of the new growth. Some areas were burned every two or three years, others every five or six, while others were burned every fifteen years or so." (One-Straw Revolutionary, chapter five)
A similar podcast is The Big Burn, https://laist.com/podcasts/the-big-burn, but only the third and fourth episodes contain indigenous knowledge.
I read that southeast North "American" natives used to burn underbrush, grass, and weeds, too. ("Native American 'Garden Agriculture' in Southeastern North America" by C Margaret Scarry and John F Scarry from World Archaeology, Vol 37, No 2 (Jun 2005) jstor.org/stable/40024233)
#agroforestry #indigenousAustralia @indigenousauthors #IndigenousKnowledge #indigenousPeoples #indigenousPeople #IndigenousAustralians #Aboriginal #FirstNations #LandBack #IndigenousAuthors #NativeAmericans #ClimateChange #NationalParks #CrownLand
gfdsjk; i broke my bomb rush cyber funk save
doe
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"As expressed in panmetallism, metal is coextensive to the whole of matter, and the whole of matter to metallurgy. Even the waters, the grasses and varieties of wood, the animals are populated by salts or mineral elements. Not everything is metal, but metal is everywhere.
Metal is the conductor of all matter. The machinic phylum is metallurgical, or at least has a metallic head, as its itinerant probe-head or guidance device. And thought is born more from metal than from stone: metallurgy is minor science in person, "vague" science or the phenomenology of matter. The prodigious idea of Nonorganic Life—the very same idea Worringer considered the barbarian idea par excellence—was the invention, the intuition of metallurgy.
Metal is neither a thing nor an organism, but a body without organs...
The relation between metallurgy and alchemy reposes not, as Jung believed, on the symbolic value of metal and its correspondence with an organic soul but on the immanent power of corporeality in all matter, and on the esprit de corps accompanying it." -Deleuze and Guattari
1 and 3 have always been the most difficult for me to understand, on every rereading. the difference between smooth space and striated space makes enough sense to me but i've never felt like i *really* understood what was meant by a science of a "hydraulic model" of "vortical flows"
Deleuze and Guattari, in trying to show the existence of the "different kind of science" than the form of interiority, state science, that we're used to, explains the characteristics of this Other science as such:
"1. First of all, it uses a hydraulic model, rather than being a theory of solids treating fluids as a special case; ancient atomism is inseparable from flows, and flux is reality itself, or consistency.
2. The model in question is one of becoming and heterogeneity, as opposed to the stable, the eternal, the identical, the constant. It is a "paradox" to make becoming itself a model, and no longer a secondary characteristic, a copy; in the Timaeus, Plato raises this possibility, but only in order to exclude it and conjure it away in the name of royal science...
3. One no longer goes from the straight line to its parallels, in a lamellar or laminar flow, but from a curvilinear declination to the formation of spirals and vortices on an inclined plane: the greatest slope for the smallest angle. From turba to turbo: in other words, from bands or packs of atoms to the great vortical organizations. The model is a vortical one; it operates in an open space throughout which things-flows are distributed, rather than plotting out a closed space for linear and solid things. It is the difference between a smooth (vectorial, projective, or topological) space and a striated (metric) space: in the first case "space is occupied without being counted,"and in the second case "space is counted in order to be occupied."
4. Finally, the model is problematic, rather than theorematic: figures are considered only from the viewpoint of the affections that befall them: sections, ablations, adjunctions, projections. One does not go by specific differences from a genus to its species, or by deduction from a stable essence to the properties deriving from it, but rather from a problem to the accidents that condition and resolve it. This involves all kinds of deformations, transmutations, passages to the limit, operations in which each figure designates an "event" much more than an essence... Whereas the theorem belongs to the rational order, the problem is affective and is inseparable from the metamorphoses, generations, and creations within science itself. Despite what Gabriel Marcel may say, the problem is not an "obstacle"; it is the surpassing of the obstacle, a projection, in other words, a war machine."
okay i caved and got bomb rush cyber funk
stupid tyt shit
ana has discovered class reductionism and opens her arms wide
what is the social function that makes any one "belong" somewhere? is this social function universal or particular, from what point of view does it operate? what are the social mechanisms which keep this social function operating? what material necessities keep it operational?
doe
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honestly fuck the economy. what's that bitch ever done for me
doe
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"A new way of life cannot be imagined based on the existing institutions. It will need a social regeneration from the bottom up. The starting point of such a regeneration must be territory and reproduction: food, housing, care." -P.M., "Beyond the Economic, the Revival of the Commons" in The Reservoir https://autonomedia.org/product/reservoir/
P.M. is best known for his classic 1983 book bolo'bolo, a delightful, concrete vision of anarcho-communism that I highly recommend. https://theanarchistlibrary.org/library/p-m-bolo-bolo
"We now turn to the factory as a whole, and that in its most perfect form.
Dr. Ure, the Pindar of the automatic factory, describes it, on the one hand, as “Combined co-operation of many orders of workpeople, adult and young, in tending with assiduous skill, a system of productive machines, continuously impelled by a central power” (the prime mover); on the other hand, as “a vast automaton, composed of various mechanical and intellectual organs, acting in uninterrupted concert for the production of a common object, all of them being subordinate to a self-regulated moving force.”
These two descriptions are far from being identical. In one, the collective labourer, or social body of labour, appears as the dominant subject, and the mechanical automaton as the object; in the other, the automaton itself is the subject, and the workmen are merely conscious organs, coordinate with the unconscious organs of the automaton, and together with them, subordinated to the central moving-power. The first description is applicable to every possible employment of machinery on a large scale, the second is characteristic of its use by capital, and therefore of the modern factory system. Ure prefers therefore, to describe the central machine, from which the motion comes, not only as an automaton, but as an autocrat. “In these spacious halls the benignant power of steam summons around him his myriads of willing menials.”" -Karl Marx
holy shit we made it home a whole day ahead of schedule
Admin
A wandering deer, building shrines along the way.
Joined Nov 2022
