vety :: Remember, remember, the velvet November


node:	vety
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created:	19.05.2015 - 10:50:38

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As Veena Das remarks, anthropology’s concepts ‘do not and cannot live in some rarefied, frictionless space of pure thought’ ... [anthropology] ‘teaches us how to reinhabit a broken world more than it teaches anything else’ (2020, 319).

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I continued to try to run away long after leaving home. Some of these attempts almost killed me. Indeed, everything is an attempt to flee if you can’t love who you are. Nowhere feels like home when it’s you that you’re running from. We stop trying to escape when we transition into our real selves.

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„Dějiny se obvykle opakují dvakrát: nejdříve jako drama a později jako komedie.“

Momentálne mi to pripomína frašku.

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A great truth comes over him: Trees fall with spectacular crashes. But planting is silent and growth is invisible.

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„napĺňaním nášho modelu kvalitného života likvidujeme predpoklady samotného prežitia.“

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Silverstein himself once remarked of his itinerant lifestyle, “Comfortable shoes and the freedom to leave are the two most important things in life.”

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Mám rád myšlenku, že do nebe mohou vejít ti, kteří si přejí, aby do něj vešli druzí. .

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Proč vás nezabili, když jste tak příšerně znetvoření?
Protože víme vše.
Proto nám dovolují, abychom jim vládli.
Chceš říct, že vy, ubozí zajatci, vládnete světu pravdy?
Vládneme.
Tak proč jste zajatci?
Vládnout znamená sloužit. Ti, který mají moc, jsou její otroci. Jen vyhnanec je volný.

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There is no longer ethnic cleansing without poetry, because we live in an era that is supposedly post-ideological. Since great secular causes no longer have the force to mobilize people for mass violence, a larger sacred motive is needed.

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Mental illnesses have always been used as proxies for prevailing cultural debates rather than being allowed to be experiences in themselves. We are desperate for answers about mental illness which are in accordance with our own beliefs about how the world works and what is important.

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Som unášaný prúdom ako loď bez kormidelníka, ako vták vzdušnými cestami. Poslúchať príkazy Venuše, aká príjemná námaha, celkom neznáma zbabelcom...

Nežiadam, aby si svedčil o tom, čo považuješ za nepravdivé, ale aby si falošne dosvedčil to, čo považuješ za pravdu.

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…we’re riddled with pointless talk, insane quantities of words and images. Stupidity’s never blind or mute. So it’s not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people expressing themselves but rather force them to express themselves; what a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying.

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♥

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"You know, I used to be just like you when I was younger. I used to get punched in the face by my dad at home. Then I put on my boots and went out on the street, and I made other people cry my tears for me.".

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Foucault said that the rise of psychiatry cast off into the wilderness all those stammering half-formed phrases with which the dialogue between reason and unreason used to happen and the history of psychiatry is the history of that silence. Nicolas Rose

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10. 7. To, co nás frustruje, je nelidský rytmus, s nímž se k nám díky moderním technologiím hrnou zprávy o neštěstí – dříve než dokážeme citově i myšlenkově prožít jednu zprávu, už k nám pospíchá další… chybí čas na úlek, soucit, analýzu i katarzi, zbývá jen otupělé vzetí na vědomí, vůči kterému se duše i tělo bouří.

28. 7. Celý vagón hledí na hory za oknem – samozřejmá krása přírody je možná to poslední, co dokáže většinově (a přirozeně kolektivně) povznést ducha lidí, takže ekologie se stává nikoli úsilím o záchranu životního prostředí, ale úsilím o záchranu tolik postrádaného společného ideálu a nadosobní hodnoty.

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“The world is not a solid continent of facts sprinkled by a few lakes of uncertainties, but a vast ocean of uncertainties speckled by a few islands of calibrated and stabilized forms. Do we really know that little? We know even less. Paradoxically, this ‘astronomical’ ignorance explains a lot of things.” (Latour 2005: 245)

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“Being a complex and inward personality, I have always found it difficult to make myself known,” she wrote him. “I generally conceal my own problems and listen attentively to those of others.” .

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Prázdno svítí těm, kteří z něj nemají strach...
Petr Král

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To mi pripomenulo záverečný paragraf jednej z esejí od môjho obľúbeného P. Medawara:

"The turn of the millennium (1999/2000) will make severe demands upon soothsayers and I expect some readers of this article will be invited to make pronouncements upon, for example, ‘air travel/psychiatry/podiatry in the third millennium AD’. I should like to give literally one word of advice to all who are invited to make such predictions: Don’t."

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People who are unable to find the words for the dilemmas they face, or whose words are not heard, might grow increasingly strident or bizarre in their efforts to make sense of things and to be heard, or they might give up entirely.

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This knowing-but-not-acting is part of the old structure of feeling.

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It’s a chance to engage with someone’s pain, distress and anguish. To hear someone’s story and experience. To ask them what tools and support they need and trust to their expertise in themselves, rather than immediately seeing them as disordered. To look at the wider issues surround mental health. Not to box it off, but to think of it relating to employment, housing, our political realities, world trauma, grief, death, bereavement and so much else. We have to look at mental health in the context of our lives, rather than as something which is damaging or dangerous. We must stop tying distress to illness or wrongness. We must not make mental distress apolitical. Yes as the adage says mental illness does not discriminate, but to say that it discriminates equally is nonsense. Age, race, disability, gender, sexuality, class – all of these things have an impact on us, and any mental health professionals that refuse to acknowledge this are doing a disservice to themselves and their clients. In short, we must learn to see this not so much as a medical issue, but as a social one.

source

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It hasn’t mattered how sick they’ve been, or how much they’ve suffered.

At least not until now — because now, in the era of the virus, a poor person’s sickness can affect a wealthy society’s health.

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Whatever it is, coronavirus has made the mighty kneel and brought the world to a halt like nothing else could. Our minds are still racing back and forth, longing for a return to “normality”, trying to stitch our future to our past and refusing to acknowledge the rupture. But the rupture exists. And in the midst of this terrible despair, it offers us a chance to rethink the doomsday machine we have built for ourselves. Nothing could be worse than a return to normality.

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Patrisse Cullors wrote a sort of mission statement for Black Lives Matter: “Provide hope and inspiration for collective action to build collective power to achieve collective transformation. Rooted in grief and rage but pointed towards vision and dreams.”

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“Repeating key words can make space for stories that are not yet told. Single words, which may be mentioned only briefly, but which feel important, can give access to deeper experiences in the past. Often it is enough to just repeat a single word.”

//Trainees are urged not to listen for symptoms, or with the goal of interpretation or diagnosis. Instead, they are taught to create space for silences, allowing for moments into which previously unheard stories of the family network might emerge, provoked by the careful repetition of single words.

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Life is a hospital where every patient is obsessed by the desire of changing beds.
One would like to suffer opposite the stove, another is sure he would get well beside the window.

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https://www.respekt.cz/tydenik/2019/51/ticho?gift=qi1qsh7gjn

Když všechno kolem utichne a svět na chvíli přestane lomozit, hrát a mluvit, v lidských mozcích se spouštějí tajemné procesy, jejichž smysl se stále ještě teprve učíme chápat. Procesy, které se dost možná nemohou odehrát jinde než v tichu.

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The claim: Depression makes manifest the contemporary subject’s alienation, in its most extreme and pathological form. As such, the psychopathology needs to be related to a world of capitalist realism, where there really is no alternative, as Thatcher triumphantly declared, and the future seems frozen once and for all. The crisis embodied by depression thus becomes a symptom of a historical and capitalist crisis of futurity. It is a kind of structure of feeling, as Raymond Williams would say. Consequently, any cure to the problem of depression must take a collective, political form; instead of individualizing the problem of mental illness, it is imperative to start problematizing the individualization of mental illness.
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Dealing with depression — and other forms of psychopathology — is not only part of, but a condition of possibility for an emancipatory project today. Before we can throw bricks through windows, we need to be able to get out of bed.

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And I wonder if that searing middle-of-the-night pain that, at times, settles like dread around my solar plexus may not only be because there’s so little unbroken time to tell my own untold stories, but because I’m afraid that what may be coiled inside may not be worth paying attention to anyway.