Nomadology

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There are always two sides to a door. It has two faces without being two-faced. It is derived by merging two Old English forms: the singular "dor" and the plural “duru."

To be a door is to embrace multiplicities.

To be a door is to make choices all your life. More accurately to be a door is to perpetually unmake the choice that you last made; to choose between being opened, or being closed.

To be a door is to choose without taking sides.

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"Paprika! is a window into emerging discourse from Yale School of Architecture and Yale School of Art." For the full edition edited by Jane van Velden, Paul DeFazio & Jerry Chow, visit  https://yalepaprika.com/folds/reading-the-room

Cross Reference. See also other elements of architecture in the Articles section:

Door Window Tap Switch
Windows
Balcony

Introduction: Serguei A. Oushakine, Traveling People: Nomadism Today.
I. Paths To Transformation.
1. Molly Brunson Wandering Greeks: How Repin Discovers the People 
2. Mikhail Rozhanskii Towards the Gleaming Dawn: Looking for the Real.
3. Emil Nasritdinov Spiritual Nomadism and Central Asian Tablighi Travelers.
II Spiritual Body-Movements. 
4. Anya Bernstein On Body-Crossing: Interbody Movement in Eurasian Buddhism.
5. Zhanna Kormina Nomadic Orthodoxy: On New Forms of Religious Life in Contemporary Russia.
III. Domesticating Landscapes. 
6. Michael Kunichika “The Scythians Were Here...”: On Nomadic Archaeology, Modernist Form, and Early Soviet Modernity.
7. Aleksei Popov “We Are Looking for Something We Haven’t Lost”: Soviet “Savages” in Search of Their Place Under the Sun
8. Aimar Ventsel Entrapping History in Space: On Tuundra and Its Masters.
IV. Inadvertent Cosmopolitanism.
9. Maxim Matusevich Expanding the Boundaries of the Black Atlantic: African Students as Soviet Moderns.
10. Marina Mikhaylova A Springboard to a Wider World: Reactive Nationalism as an Ideology of Survival.
V. Nomadism For Sale.
11. Stephen M. Norris Nomadic Nationhood: Cinema, Nationhood, and Remembrance in Post-Soviet Kazakhstan.
12. Melanie Krebs From a Real Home to a Nation’s Brand: On Stationary and Traveling Yurts.
VI. Politics and Poetics of Nomadism.
13. Piers Vitebsky Wild Tungus and the Spirits of Places
14. Olga Burenina-Petrova Circus: A Culture on Wheels.

Alys-we searched for that oxymoron of the ‘Ideal School’.
    Performing School Tourism In over 180 schools in 21 countries,
    Unpicking the binary in education away from alternative or mainstream,
    Embodying places that are ‘educating differently’ Towards a queering...
    Rhizomatically dancing with those ‘gems’ of my edge-ucation.

    This thesis uses performing School Tourism to share stories that weave the complexities of the multiplicities of Alys, as the assemblage/ethnography (Wyatt & Gale, 2013) or my autoethnographic-we (Spry, 2016) searching for the ‘Ideal School’ around the world. The voices explored of the Alys-we are: Alys the UK state school teacher, Alys educating differently, Alys and Steiner, Alys the future parent, Alys the PhD student/ theorist, Alys the School Tourist, Alys the Performer, Alys the Van-Dweller, Alys the edge-dweller and the Queering of ‘Bad-Alys’. This thesis has developed performing School Tourism as an embodied approach, a feeling journey, that connects the ‘School Tourist’ rhizomatically (Deleuze and Guattari, 1980/87) with the more-than-human world of ways of ‘educating differently’. By accepting that their ‘Ideal School’ does not exist, these multiple-voices of Alys-we intra-act (Barad, 2007) to subvert the dominant discourse of education through uncovering ‘gems’ in these varied places around the world, thereby gaining a deeper understanding of the edge-ucation. This thesis concludes that current understandings of ‘school/schooling’ are not the future of learning but that sharing these ‘gems’ have potentiality (Munoz, 2009), through the ripple effect from performing School Tourism, to lead not to the ‘Ideal School’ but to changes within the current world and, on a more global scale, for new understandings of the ‘Earth-we’ as a 'utopian performative of hope' (Spry, 2016).
Available at: https://hydra.hull.ac.uk/resources/hull:16594

The book is written by anthropologists, historians, and archaeologists specializing in nomadic studies. All the chapters presented here discuss various aspects of one significant problem: how could small nomadic peoples at the outskirts of agricultural civilizations subjugate vast territories between the Mediterranean and the Pacific? What was the impetus that set in motion the overwhelming forces of the nomads which made tremble the royal courts of Europe and Asia? Was it an outcome of any predictable historical process or a result of a chain of random events? A wide sample of nomadic peoples is discussed, mainly on the basis of new data.

If the blank opposition between "civilization" and "barbarism" has become the war cry both of muscular Reaganites and of moribund European elites, this excerpt from Mille Plateaux comes as a reminder of just how thin such casuistry can be. Deleuze and Guattari, true to form, cannily reverse the "white mythology" whereby warlike nomadic bands prey upon peaceful set- tled communities. War in its most savage forms, they argue, erupts when the state attempts to absorb nomadic societies, inherently organized to prevent the emergence of the "State apparatus." "The war machine, with breeding and training, constitutes an economy of violence," they write, "in other words, a way of making violence durable, even unlimited."

This article addresses the role of house music as a nomadic archival institution, constituted by the musical history of disco, invigorating this dance genre by embracing new production technologies and keeping disco alive through a rhizomic assemblage of its affective memory in the third record of the DJ mix. This exploration will be illustrated through a close analysis of a specific DJ set by a Chicago house music producer, Larry Heard, in the setting of Rotterdam, 2007, in which American house music is recontextualised. Refining the analysis through close attention to one of the tracks played during that particular set, Grand High Priest’s 2006 “Mary Mary”, the analysis shows how DJ and music production practices intertwine to produce a plurality of unstable cultural and musical connections that are temporarily anchored within specific DJ sets. The conceptual framework draws on the work of Deleuze, Guattari and Foucault, as well as Baudrillard’s sense of seduction, with the aim to introduce a fluid notion of mediated nomadic cultural memory, a type of countermemory, enabled by the third record and thereby to playfully re-imagine the dynamic function of a music archive.

Keywords:
house music, DJ practices, third record, cultural memory, nomadology

Deleuze and Guattari's Thousand Plateaus includes some useful concepts to understand technologies and their relations to humans as individuals and as a society. This article provides an introduction to their notions of machine and becoming and places them in the context of technological use in general, with a special focus on the cellphone. The concept of machine exceeds the technological context, yet it can be still relevant to technologies, especially digital ones. The concept of becoming assists in better understanding co-shaping processes in which a technology and its users change in tandem. Becoming is analyzed as a set of five characteristics: [1] transduction, a change process in both the user and the technology; [2] rhizome, no starting or end point; [3] molecularity, small movement or change that can create a big difference; [4] partial simulation, creating a non-identical copy; and [5] antimemory, forgetting the past. Based on this analysis, the concept of becoming-mobile is introduced as a new way of understanding the interrelations between humans and their cellphones. Becoming-mobile can be further developed either with Deleuze and Guattari's own concepts such as nomadicism or with "external" concepts such as postphenomenology's embodiment and new mobility studies' virtual mobility. Machine, becoming, and becoming-mobile address some basic questions in philosophy of technology, thereby enabling us to refer to Deleuze and Guattari as philosophers of technology.

"Professionalism was basically a ton of petty shit, nothing ever to do with standing up for children in the face of harmful rules, curriculum, other teachers, administrators, etc. It was basically how to comply." As the student quoted here makes clear, a "professional" teacher must learn to comply, even when doing so does harm to children. This article serves to disrupt the narrow and striated notions of professionalism promoted in many teacher education programs-notions that beg clarity on what is really believed about teaching, children, and what really matters. In school(ed) places, accepting-even welcoming-constraints and blinders that serve to sustain the broader injustices, inequities, and ignorance that infect society is common practice and is often shrouded in the cloak of professionalism. In examining the consequences of compliance disguised as professionalism, it becomes clear that what is necessary to reimagine school places is a nomadic and radical non-compliance. Radicalizing a teacher's professional life requires deep inquiry, skepticism, integrity, and a nomad's willingness to challenge and disrupt. Included in this article are examples of critique in the context of reimagining school spaces as spaces of joy, generosity, and justice; of creative maladjustments in the face of mundane mandates; and of the ways in which teachers can radically and nomadically non-comply in order smooth the striations of school(ed) spaces.

Alys-we searched for that oxymoron of the ‘Ideal School’. Performing School Tourism In over 180 schools in 21 countries, Unpicking the binary in education away from alternative or mainstream, Embodying places that are ‘educating differently’ Towards a queering... Rhizomatically dancing with those ‘gems’ of my edge-ucation. This thesis uses performing School Tourism to share stories that weave the complexities of the multiplicities of Alys, as the assemblage/ethnography (Wyatt & Gale, 2013) or my autoethnographic-we (Spry, 2016) searching for the ‘Ideal School’ around the world. The voices explored of the Alys-we are: Alys the UK state school teacher, Alys educating differently, Alys and Steiner, Alys the future parent, Alys the PhD student/ theorist, Alys the School Tourist, Alys the Performer, Alys the Van-Dweller, Alys the edge-dweller and the Queering of ‘BadAlys’. This thesis has developed performing School Tourism as an embodied approach, a feeling journey, that connects the ‘S...

How can the process of “becoming learner” be observed, documented, and shared? What methodology could be used to discuss nomadic qualities of learning mobilities? This article argues in favor of an arts-based research approach, specifically social cartography, as a tool that can encourage young people to reflect on their identity as learners. Attentive to the deterritorializations, transgressions, and disruptions that characterize the learning process, it develops a mobile strategy for following the learner. This argument engages the philosophy of Gilles Deleuze and Félix Guattari to explore a pedagogical framework that expands our social imaginary of learning.

En 1976, Deleuze et Guattari publient aux éditions de Minuit un petit livre intitulé Rhizome. Ce livre est un point de passage entre les deux tomes de Capitalisme et schizophrénie : il enregistre d’une part l’écriture à deux de L’Anti-Œdipe publié en 1972, et il annonce d’autre part le programme de Mille plateaux auquel il servira d’introduction en 1980. Moment décisif de leur collaboration, Deleuze et Guattari y théorisent en effet pour la première fois la nouvelle image de la pensée qu’ils mobilisent – une image nomadique de la pensée (nomadologie) – et la nouvelle pratique de la philosophie qu’ils mettent en œuvre – une philosophie des multiplicités. Mais pourquoi Deleuze et Guattari ont-ils choisi d’exprimer ce renouvellement philosophique à travers un système végétal jusque-là privé de toute dignité conceptuelle ? Quel rapport peut-il bien y avoir entre le rhizome – l’igname, le manioc, la patate douce, etc. – et la nomadologie ?

Following the recent #RhodesMustFall movement, the UCT Trans Collective’s actions, in particular, have shown the necessity for decolonizing gender praxis, relations and expressions in South Africa and how this is related to ways in which we might break free from the structural violence inherited from the apartheid regime.  As demonstrated by the actions of this collective, I will argue that gender relations should be central to social transformation, rather than a postscript to social struggles, as has often been the case historically.  However, when thinking about decolonization and structural violence in general, I would further argue that cognizance needs to be taken of how gender and decolonization mainstreaming may become co-opted by neoliberal ideology to become commodified.  Here the philosophy of Gilles Deleuze and Félix Guattari can make an important contribution, especially in terms of their notions of micropolitics, nomadology and the war machine and how these relate to capitalism.

Welche Entsprechungen und Zusammenhänge bestehen zwischen physischer Bewegung im Raum und Gedanken- bzw. Schreibbewegungen? Jürgen von der Wenses (1884–1966) erst in den letzten Jahren zugänglich gemachte Aufzeichnungen über seine unzähligen Wanderungen durchs nördliche Hes- sen liefern das Material meiner Untersuchung über Kartierungen und Konfi- gurationen einer ‚Literatur in Bewegung‘. Sein Unvermögen, sein Material zu einem klar organisierten Werk zu fügen, verstehe ich in diesem Zusam- menhang als seine besondere Qualität und notwendige Konsequenz einer dem Monismus, d.h. dem Parallelismus zwischen Denken und Ausdehnung, verpflichteten Schreibpraxis.

This paper presents an examination of the classroom milieu as a means to engage with children’s [nomads’] becomings in alliance with associated milieus of others—objects and persons. In the milieu of the classroom the child is becoming student/nomad, and the adult is becoming teacher-State. As the child is nomad in this milieu, it follows that s/he would resist the restrictive implications of shifting identity from child to student (especially the “good” student), manifesting a nomadic penchant for creating lines of flight and resisting the restrictive techniques of power that the school-State serves to impose. The child co-creates and then resists a dynamic milieu especially via situated and moving objects/markers: the school desk/seat, the carpet, and especially the pencil. The classroom as a deleuzoguattarian place concept is always changing and mutating, and this paper is a sort of nomadography (Tally, 2010) revealing and constructing alternative lines of flight that will allow us to re-imagine the classroom in enlightening and productive new ways.

The Mongolian and Tibetan versions of the 'Enchanted Corpse' or Vetāla cycle of tales (Tib. dpal mgon 'phags pa klu sgrub kyis mdzad pa'i ro langs gser 'gyur gyi chos sgrung nyer gcig pa rgyas par phye ba bzhugs so, or ro sgrung; Mong. sidetü kegür-ün üliger;) provide us with a kind of textual laboratory for investigating some of the ideas connected to the concept of 'nomadology' as proposed by French philosopher Gilles Deleuze and psychologist Felix Guattari in their groundbreaking study Milles Plateaux (1988). Rather than espousing a 'romantic embrace' of the nomadic worldview, these two scholars—working, paradoxically, largely from written sources—use an elaboration of 'nomadism' not as an implement of ethnographic research but as the linchpin for a critique of the intellectual mechanisms of control inherent within developed societies. Nonetheless, many of their insights regarding nomadic culture can strike the researcher of these cultures as strangely apt.

A large part of their project envisions a 'nomadic literature', in which ceaseless becoming, the absolute unfixedness of identity, the refrain, the deterritorialising mechanism of rhizome-like lines of flight are the dominant features. The goal of this brief study (part of a projected monograph) is to consider an example hailing from a genuinely oral-written literature produced under conditions of 'really existing nomadism': the Vetāla Tales.

Martial anthropology offers a nomadological approach to Martial Arts Studies featuring Southern Praying Mantis, Hung Sing Choy Li Fut, Yapese stick dance, Chin Woo, Brazilian jiu-jitsu, and seni silat to address the infinity loop model in the anthropology of performance/performance studies which binds together efficacy and entertainment, ritual and theatre, social and aesthetic drama, concealment and revelation. The infinity loop model assumes a positive feedback loop where efficacy"
"flows into entertainment and vice versa. The problem addressed here is what occurs when efficacy and entertainment collide? Misframing, captivation, occulturation, and false connections  are related as they emerged in anthropological fieldwork settings from research into martial arts conducted since 2001, where confounded variables may result in new beliefs in the restoration of behaviour.

This paper examines Mesolithic hunter-gatherer occupation of mountain landscapes in Northern England. It combines data from new lithic analyses and site characterisations with anthropological lines of evidence in order to reappraise current models for understanding Mesolithic use of  the landscape.  It proposes a radically new narrative that intimately links hunter-gatherer mobility strategies with stone tool use and flexible ways of inhabiting and exploiting the changing landscape.  It concludes that the Mesolithic sites in this case study were situated on traditionally used transit routes across the mountains and were adjacent to culturally important 'handrail' landmarks. Furthermore, an analysis of site investment features demonstrates that a number of sites were intended to be revisited on a future occasion.  Therefore it is argued that sites were likely to have been culturally and functionally significant persistent places.
Keywords: Mesolithic, landmarks, lithics, hearths, cache, structures, mobility, site distribution, taskscape, 'nomadology', Deleuze.

The spatial design of a home has an affinity to intimacy that might have been overlooked by many practicing architects. In this paper, the subject matter of housing will be discussed with a shifted focus from domestic buildings to the space of home and intimacy that scatters in a city. In recent years, some sociologists (Illouz, 2013 & 1997; Turkle, 2013; Jamieson, 2012) have underlined a social translation of a new spatial home by analysing an intimacy in a city that has been enabled by ICT technologies; business models i.e. Airbnb and Couchsurfing also indicated a new form of dwelling by demonstrating how share-economy can assist this spatial home and, in particular, assist the distribution of it so as to assist a city dweller to find and make home without possessing a house. And yet, neither of these examples of home are designed by architects who might actually know the best about the subject matter - this space of home and intimacy. What if the critical spatial design that an architect can produce isn’t the domestic buildings but the visualisation of this space? What is this critical spatial design of the home to cope with the shifting social needs already seen? Through Jeremy Till’s way of looking at buildings and beyond - the lens of Spatial Agency (2011) - the paper will further speculate these examples of home by architectural-writing this spatial design - this architectural-writing, as Jane Rendell describes in chapter of Essay Collections of Critical Architecture (2007), similarly to art-writing, “the very form of the writing itself is taken to be integral to the way in which a critic positions him/herself… The personal and autobiographical enter the debate, not in order to assert an ego criticism, but as part of an on-going political exploration of subjectivity.”

Rosi Braidotti has recently argued that the emerging scholarship on posthumanism should employ that she calls nomadic thinking. Braidotti identifies Deleuze's work on Spinoza as the genesis of posthumanist ontology, yet Deleuze's claims about nomadic thinking or nomadology come from his work on Leibniz. I argue that for posthumanist thought to theorize subjectivity beyond the human, it must use nomadology to overcome ontology itself. To make my argument, I demonstrate that while Braidotti is correct about Spinoza's influence on Deleuze, his work on Leibniz is necessary to adequately conceptualize nomadology. I employ Deleuze and Guattari's figure of the Thought-brain as a model for subjectivity that they claim goes beyond the subject itself. Accordingly, I also look at some of the recent scholarship on Deleuze and the brain to illustrate what Deleuze and Guattari mean by the Thought-brain and how it could be used for conceptualizing posthuman subjectivity.

This  paper introduces post-place  branding  in  the  context  of  the  post- representationalist  turn  in  marketing  research  by  drawing  on Deleuze &  Guattari’s (1987)  theory  of  nomadology.    By  engaging  critically  with  fundamental  concepts  in the  place  and  destination  branding  literature,  post-place  branding  offers  an alternative  perspective  to  entrenched  definitions  of  subjectivity,  place  and  event experiencing,  by  effecting  a  paradigmatic  shift  from  processing  monad  to  nomad, from  event  as  symbolic  structure  to  micro-events,  from  pre-constituted  place  to spacing  in  the  process  of  de- and  reterritorializations.      Post-place  branding  is illustrated  by  re-imagining  the  brand  architectural  components  of  the experiential events  of 70000  Tons  of  Metal and The  Boiler  Room.  The  analysis  culminates  in  a metaphorical  modeling  exercise  that  draws  nomadological  guidelines  for brandcomms’ message strategy.

Defined as ‘enemies of all in perpetual war with society,’ pirates have historically occupied a unique place in discussions of territoriality insofar as they are, by necessity of their existence, external to all States. While piracy’s Golden Age ended in the 17th century with the increasing striation of the seas, isolated acts of piracy continued in response to the spread of global capital. Indeed, despite Donald Trump’s 2017 claim that “there is no dark corner beyond our reach, no sanctuary beyond our grasp, and nowhere to hide on this very large Earth,” piratical terror has continued. Most notoriously, the pirates of Somalia have become the subject of UN resolutions and the so-called ‘Global War on Piracy.’ While historical pirates have been extensively written about, from attempted ethnographies to anarchistic praise of so-called ‘Pirate Utopias,’ the Somali pirates, despite existing for over three decades, have remained locked within the intellectual confines of international and maritime legal studies. My goal with this project is to shine a more theoretical light on the Somali pirates by looking at their relationship to global capitalism as they were forced to transition from pastoral nomads, to fisherpeople, to pirates. Further, while avoiding glamorization, I intend to use the work of Deleuze and Guattari to argue that the Somali pirates can be understood as extra-territorial peoples in a unique position of radical alterity whose very existence a) complicates traditional understandings of sovereignty and b) allows them to operate war machinically against the global State.

Toward the end of their lives, both Michel Foucault and Félix Guattari sought to develop a mode of the production of subjectivity that unbinds itself from hegemonic norms thereby launching what Foucault called an arts of existence and Guattari called existential self-fashioning. This dissertation attempts to update this form of subjectivity curation and creation and bring it into the present-day by taking into account the way that subjectivity has become mediatized and interlinked with various gadgets, beings, and other-than-human entities. The analysis relies on the procedure of metamodeling, derived from schizoanlaysis, in order to construct traversally a system of reference that would slice open the normal sense and gloss that is intrinsic to normative semiologies. This methodology undergirds and guides the theoretical findings of this project, which argue that the now networked nature of being human calls for a neoanimist cosmology that not only decenters the anthropos from its privileged place in the most epistemologically shared sense of the word world, but, even stronger, horizontalizes its privilege on power, obviating its move to raise itself above other beings that it finds in the environment it inhabits. By undercutting the propositional nature of human exceptionalism, it follows that the production of subjectivity can be pushed into channels that are not caught in subjection, policing and homogenization, but into modes that induce processes of subjectivation, the creative self-fashioning of one’s life. Figures like the cosmopolitan idiot, the clown from the carnivalesque, and the performance artist are submitted as prototypical models that help subjectivity mold its being away from subjection and towards a reclaiming of beinghood in the contemporary, mediatized milieu. The way that these embodied tropes and existential scripts are arranged and ordered exposes an encrypted system of reference that deploys the same logic as emblems found in the aesthetic of the baroque. Subjectivity is, paradoxically, a kind of artifice that is more real than the predicates that would make it fake.