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<h1 itemprop="name">Traffic Jams</h1>
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<p><strong><a
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Traffic Jams: Analysing Everyday Life through the Immanent
Materialism of Deleuze & Guattari</strong></p>
<p>by <a title="David R. Cole [Author]"
href="http://punctumbooks.com/category/titles/david-r-cole/"
target="_blank">David R. Cole</a></p>
<p><a title="Dead Letter Office [imprint]"
href="http://punctumbooks.com/imprints/dead-letter-office/">Dead
Letter Office</a> (for <a title="BABEL Working Group"
href="http://www.babelworkinggroup.org" target="_blank">BABEL
Working Group</a>)</p>
<p>Brooklyn, NY: punctum books, 2013. 60 pages. ISBN-13:
978-0615767000. OPEN-ACCESS e-book + $7.00 [€6.00] in print.</p>
<p><a title="David R. Cole: Traffic Jams"
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<span class="darker_list">Published:</span> 2013-02-13<br>
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<p style="text-align: justify;">This dead letter presents an
exploration of the immanent materialism of Deleuze &
Guattari as theorised in <em>A Thousand Plateaus</em> as a
means to analysing everyday life. The evidence consists of art,
film and objects from life that relate to and suggest the
complex ways in which we are affected by traffic jams.
Reciprocating substrata of everyday life build upon the
unconscious, and show how the abstract turbulence of everyday
life forms eddies and flows that may be followed and understood.
The immanent materialism of Deleuze & Guattari is a
philosophical construction that leads to the formation of
‘plateaus’ as they were executed in <em>A Thousand Plateaus</em>.
The plateau of this dead letter is <strong>[21 October 2011:
the Petro-Citizen] </strong>and is populated with traffic
jams, car crashes, global environmental concerns and the
psychological and sociological contingencies that accompany the
petro-citizen. Connections between the strata that make up the
plateau of the petro-citizen will deliberately be left as
open-ended and speculative to show how the petro-citizen
functions as a flagrant construct in everyday life, which
includes the desire for petrol and explains the resulting
panpsychic petro-political landscape. The double-articulation of
the plateau depends upon the ways in which the petro-citizen and
petro-politics create reciprocating realms of motivation and
drive that tend towards contemporary double-articulation,
paradox and contradiction with respect to the usages of oil.
This double-articulation results in a multiple chequered flag or
illusionary global end-game that designates the current human
relationships with oil.</p>
<p style="text-align: justify;"><a title="David R. Cole:
University of Western Sydney"
href="http://uws.clients.squiz.net/education/soe/key_people/academic_staff/associate_professor_david_cole"
target="_blank"><strong>David R. Cole</strong></a> is an
Associate Professor in Literacies, English and ESL at the
University of Western Sydney (Australia). David has edited four
books: <em>Surviving Economic Crises though Education</em>
(Peter Lang), <em>Multiple Literacies Theory: A Deleuzian
Perspective</em> (Sense) with Diana Masny, <em>Multiliteracies
and Technology Enhanced Education: Social Practice and the
Global Classroom</em> (IGI) with Darren Pullen, and <em>Multiliteracies
in Motion: Current Theory and Practice</em> (Routledge) with
Darren Pullen. He has published a novel, <em>A Mushroom of
Glass </em>(Sid Harta, 2007), and his latest monograph is <em>Educational
Life-forms: Deleuzian Teaching and Learning Practice </em>(Sense).
David uses his knowledge of Deleuze, and multiple and affective
literacies, to investigate areas of educative interest.</p>
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<p class="post_bottom"> <span><a
href="http://punctumbooks.com/tag/culture-studies/"
rel="tag">culture studies</a>, <a
href="http://punctumbooks.com/tag/deleuze-guattari/"
rel="tag">Deleuze & Guattari</a>, <a
href="http://punctumbooks.com/tag/environmentalism/"
rel="tag">environmentalism</a>, <a
href="http://punctumbooks.com/tag/everyday-life/" rel="tag">everyday
life</a>, <a href="http://punctumbooks.com/tag/immanence/"
rel="tag">immanence</a>, <a
href="http://punctumbooks.com/tag/materialism/" rel="tag">materialism</a>,
<a href="http://punctumbooks.com/tag/oil/" rel="tag">oil</a>,
<a href="http://punctumbooks.com/tag/petro-citizenship/"
rel="tag">petro-citizenship</a>, <a
href="http://punctumbooks.com/tag/traffic/" rel="tag">traffic</a></span></p>
</div>
<br>
<br>
<div class="moz-cite-prefix">On 02/06/2016 02:05 PM, J.N. wrote:<br>
</div>
<blockquote cite="mid:56B5EF9D.8060509@ziggo.nl" type="cite">
<meta http-equiv="content-type" content="text/html; charset=utf-8">
<a moz-do-not-send="true" class="moz-txt-link-freetext"
href="http://www.believermag.com/issues/201011/?read=article_necronautical">http://www.believermag.com/issues/201011/?read=article_necronautical</a><br>
<br>
1. The Future, culturally speaking, begins with a car crash. Or
rather, an account of one: a disaster always already mediated,
archived, and replayed. “We had stayed up all night, my friends
and I,” shouts Marinetti from the front page of <em>Le Figaro</em>
in February 1909. In a few paragraphs he’ll launch into a lyrical
eulogy of arsenals and shipyards blazing with violent electric
moons, of factories, trains, steamers, and aeroplane propellers
cheering like enthusiastic crowds as they carry us forward; he’ll
incite us to destroy the museums, libraries, and academies, and
inform us that time and space died yesterday. But first, the car
crash has to be narrated. After their frenzied nocturnal pacing
and arguing and their manic and purposeful “scribbling,” the
Futurists (as yet unnamed or unannounced: the future-Futurists)
hear famished automobiles beckon from outside their windows, and
throw themselves into the driving seats. Curling watchdogs under
the burning tires of his, facing down death at every turn,
Marinetti hurtles toward two cyclists wobbling in the road “like
two equally convincing but nevertheless contradictory
arguments”—that is, embodying the old cultural order and its
foibles (reason, logic). Pulling up short, he veers, upturned,
into a ditch, whose industrial sludge he laps up lovingly, since
“it reminded me of the breast of my Sudanese nurse.”<br>
<br>
6. To phrase it in more directly political terms: the INS rejects
the<span class="Apple-converted-space"> </span><em
style="font-style: italic;">idea</em><span
class="Apple-converted-space"> </span>of the future, which is
always the ultimate trump card of dominant socioeconomic
narratives of progress. As our Chief Philosopher Simon Critchley
has recently argued, the neoliberal versions of capitalism and
democracy present themselves as an inevitability, a destiny to
whom the future belongs. We resist this ideology of the future, in
the name of the sheer radical potentiality of the past, and of the
way the past can shape the creative impulses and imaginative
landscape of the present. The future of thinking is its past, a
thinking which turns its back on the future.<br>
<br>
7. As Walter Benjamin correctly notes in “Theses on the Philosophy
of History,” contemplating Paul Klee’s<span
class="Apple-converted-space"> </span><em style="font-style:
italic;">Angelus Novus</em>—a floating figure who stares
intently at something he’s moving away from—the angel of history
faces backward. “Where we perceive a chain of events,” writes
Benjamin, “he sees one single catastrophe which keeps piling
wreckage upon wreckage and hurls it in front of his feet.” What we
call progress, Benjamin calls “the storm.” <br>
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