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Er(r)go...

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Kalaga W. w.

ER(R)GO: Teoria – Literatura – Kultura

2018

issue 37

Er(r)go…,the time of masks we conceal up our sleeves. No, it is rather they who conceal us up their sleeves. And behind them loiter and hide identities: national identity, leprous identity, true identity, madmen’s identity, heroic nationalist-romantic identity, Jewish identity, web identity, multiplied identity, European identity, nomadic identity, own identity, identity from transitory stages, multiple identity, posthumanist identity, player’s identity, probabilistic identity as a result of biomedicalization, doors opening and closing between selves. Inner and outer self. What of death? Death is only a door, too.Fortunately, there is also the body and common dress-ups-what to cover, what to conceal? The naked body cannot be easily tamed, as it is innately half-closed, capricious and irrational. The military arrives to assist us-perfectly synchronized corporals, experts in vodka, copulation and sudden death. Oh, the fragility of naked, ephemeral military bodies, those military buttocks; yet they are only living archives of learned gestures. Biopolitics and biopower: a private body turns into a public one, and in spite of this, five Cezarys wearing sport clothing face the commission in pursuit of the unreachable A category. All of this is between theater, ballet and military range.In the meantime, an ongoing debate between the Id and the Superego, the reality ferments to become panmasquarade, and pan-irony emanates from monistic substance, the depth covers the surface, secular humanism scrutinizes and questions itself, making the effort at a non-binary being “in-between,” Tłuja masturbates on the rubbish dump, Pan defecates in the wild garden, and a mentally handicapped peripatetic philosopher wanders among the Drohobian youth, a priest does not believe in his religion and steals his lover’s money to buy vodka, outstanding artists offer empty shells, Schulz as a fluid authorial substance stands against a (broken) mirror, then he writes and covers, here and there rove pathetic carriers of barrel organs, antecedents have their “consequences which crowd thickly, step on one another’s toes, with no space and no gap,” patient no. 23 quietly spins his yarn, then screams something to the scoundrels, fluid substances laugh at the mask, Thoreau plays house, endowment fund of the spirit brings no interest, aesthetic values become polarized, postsecular confessions of faith remain uncertain, scarred and ambiguous, the play of inner beauty and external ugliness continues. And the limits of humanity keep on extending.Various characters wander among these tales: masked avengers, bats and spiders, constructions of vapours and rags, Thoreau’s avatar, liminal heroes, a circulatory semiotic system, the boundlessness of potential semiosis, cancerous growths of chaotic potentiality and the dark, life-giving womb, Schulz-hereticrat, proud fryers of Jews, Henri Michaux as fuel for argument (ugh!), clones, avatars, self-aware artificial intelligence, genetically modified mutants, a face devoid of gender, individuals separated from their time-space continuum, pointillist mosaic, an insubordinate child of modernism-fascinated Taishō era, a dwarf as a beautiful and fascinating monstrosity, a dwarf within us, Japanese vodyanoys: kappas and uberkappas, a nameless nebula, an avatar of nothing which carries within a promise of everything, a nagging absence of studies on a dwarf (so nagging, indeed!), hybrid psyche, probabilistic subjectivity, souls like clouds, semi-anthropoid creatures, divine pulsations of influx and ebb, a performative mask, the humps of exile, a negative of the righteous man, religious fundamentalism and secular mind, the blackmail of the Enlightenment, a Jew dressed up as a Jew, calumnies, an aged back of a Jewish child, a neurasthenic back crowned with a hump, multimedia diet, downwards and upwards conflation, medicalization of childhood, mixed aphasia as a loss of a mask, a vulpine physiognomy of the father, fanatically dialectical thinking, voluntary eugenics, oppressiveness of history and progress, the archetypal meaning of a basement and uberpuppet.Such times! Mechanistic time, linear time, human time, physics’ time, evolutionary time, digital time, compressed time, cybertime, the web’s time, digitime, now-time, empty time, messianic time, the mythical time of the Great Return-the return of difference and contingency, and finally, the eternal present. Meanwhile, the subject is naked.Somebody shouts: “Without a costume I am nothing!” What about us?Wojciech Kalaga

Wojciech KalagaInstytut Kultur i Literatur AnglojęzycznychUniwersytet Śląski w KatowicachEr(r)go…,the time of masks we conceal up our sleeves. No, it is rather they who conceal us up their sleeves. And behind them loiter and hide identities: national identity, leprous identity, true identity, madmen’s identity, heroic nationalist-romantic identity, Jewish identity, web identity, multiplied identity, European identity, nomadic identity, own identity, identity from transitory stages, multiple identity, posthumanist identity, player’s identity, probabilistic identity as a result of biomedicalization, doors opening and closing between selves. Inner and outer self. What of death? Death is only a door, too.Fortunately, there is also the body and common dress-ups-what to cover, what to conceal? The naked body cannot be easily tamed, as it is innately half-closed, capricious and irrational. The military arrives to assist us-perfectly synchronized corporals, experts in vodka, copulation and sudden death. Oh, the fragility of naked, ephemeral military bodies, those military buttocks; yet they are only living archives of learned gestures. Biopolitics and biopower: a private body turns into a public one, and in spite of this, five Cezarys wearing sport clothing face the commission in pursuit of the unreachable A category. All of this is between theater, ballet and military range.In the meantime, an ongoing debate between the Id and the Superego, the reality ferments to become panmasquarade, and pan-irony emanates from monistic substance, the depth covers the surface, secular humanism scrutinizes and questions itself, making the effort at a non-binary being “in-between,” Tłuja masturbates on the rubbish dump, Pan defecates in the wild garden, and a mentally handicapped peripatetic philosopher wanders among the Drohobian youth, a priest does not believe in his religion and steals his lover’s money to buy vodka, outstanding artists offer empty shells, Schulz as a fluid authorial substance stands against a (broken) mirror, then he writes and covers, here and there rove pathetic carriers of barrel organs, antecedents have their “consequences which crowd thickly, step on one another’s toes, with no space and no gap,” patient no. 23 quietly spins his yarn, then screams something to the scoundrels, fluid substances laugh at the mask, Thoreau plays house, endowment fund of the spirit brings no interest, aesthetic values become polarized, postsecular confessions of faith remain uncertain, scarred and ambiguous, the play of inner beauty and external ugliness continues. And the limits of humanity keep on extending.Various characters wander among these tales: masked avengers, bats and spiders, constructions of vapours and rags, Thoreau’s avatar, liminal heroes, a circulatory semiotic system, the boundlessness of potential semiosis, cancerous growths of chaotic potentiality and the dark, life-giving womb, Schulz-hereticrat, proud fryers of Jews, Henri Michaux as fuel for argument (ugh!), clones, avatars, self-aware artificial intelligence, genetically modified mutants, a face devoid of gender, individuals separated from their time-space continuum, pointillist mosaic, an insubordinate child of modernism-fascinated Taishō era, a dwarf as a beautiful and fascinating monstrosity, a dwarf within us, Japanese vodyanoys: kappas and uberkappas, a nameless nebula, an avatar of nothing which carries within a promise of everything, a nagging absence of studies on a dwarf (so nagging, indeed!), hybrid psyche, probabilistic subjectivity, souls like clouds, semi-anthropoid creatures, divine pulsations of influx and ebb, a performative mask, the humps of exile, a negative of the righteous man, religious fundamentalism and secular mind, the blackmail of the Enlightenment, a Jew dressed up as a Jew, calumnies, an aged back of a Jewish child, a neurasthenic back crowned with a hump, multimedia diet, downwards and upwards conflation, medicalization of childhood, mixed aphasia as a loss of a mask, a vulpine physiognomy of the father, fanatically dialectical thinking, voluntary eugenics, oppressiveness of history and progress, the archetypal meaning of a basement and uberpuppet.Such times! Mechanistic time, linear time, human time, physics’ time, evolutionary time, digital time, compressed time, cybertime, the web’s time, digitime, now-time, empty time, messianic time, the mythical time of the Great Return-the return of difference and contingency, and finally, the eternal present. Meanwhile, the subject is naked.Somebody shouts: “Without a costume I am nothing!” What about us?Wojciech Kalaga

Er(r)go...

100%

Kalaga W. w.

ER(R)GO: Teoria – Literatura – Kultura

2019

issue 38

Er(r)go..., time for a leftist salad. Above all, an animal matter, a serious matter: animalcide, animal harm and our moral cowardice, institutionalized butchering, vertical farming, intensive farming, live non-life of animals, a bird hecatomb, chickens burned at stake in Asia, festivals of dog meat in China, de-animalization of animals and ontological degradation of animal beings, animal lumpenproletariat. In the background, a historical march of everyday people for animal protein, and animals marching to slaughter, all in even step. Still, meat absorbs all suffering. Animals ask questions of us: What do we eat when we eat – Körper or Leib? And are nonhuman animals “non-personal subjects of law” or “movable goods”? Somebody hesitates: scrambled tofu instead of scrambled eggs? And different attempts at an answer: vegetarianism, semi-vegeterianism, flexitarianism, abolitionism, reductionism, ingredientism, reductarianism, pro-topian model of moral progress, vistopia, carnism and neo-carnism, veganism, cheating vegetarianism, lazy veganism, identity veganism, revisionary political veganism, boycott veganism, ethical veganism, Ko sisters’ black veganism, naïve veganism and, finally, how else: post-veganism. All of this in the heat of battle: against species chauvinism, speciesim, food slavery, sexism, racism, homophobia and classism. Somebody states: a philosophy which feels the world is needed, not hermetic mumbo-jumbo. And that is the new question: to beat or not to beat? Between texts and within them, various things happen. Aesthetes aestheticize life, white middle class appropriates ethical space, ethnocentric epistemologies of ignorance become apparentin vegan practices, vege-forums multiply, vegans demonstrate moral superiority over non-vegans, the Real becomes that which always returns to the same place, “but” gains a voice, the subject struggles with literalness, a poem battles against the infection of task-oriented thought, women who live without a partner eat less meat, somatic imagination turns to that which is hot and dry, animals, taking pity upon man’s ineptitude, sacrifice their flesh for food, the rich folks’ cows eat the bread of the poor, the number of people eating meat increases but chimpanzees prefer fruit with worms, and post-racial approach dominatesin vegan rhetoric. Meanwhile, Lacan forbids that which is impossible anyway, Freud divides the fellow neighbor into two parts, Henry Ford is inspired by the functioning of a slaughterhouse, Deleuze suggests the idea of universal meat, Marvin Harris battles for protein, the Central Market, a parody of a village marketplace, makes a mythological promise, one poet observes the world galled by linguistic clichés and pierces through the prosaic nature of plastic which does not give way to syntax. Coetzee in Texas rides a bike without his sandals, does not practice socialism or free love, does not take cold showers, does not eat meat, not even ribs or chicken. But he asks: four paws of one bear: what of the rest of the animal? And: what does an ox think of being taxonomized, without being consulted, as species of order lower than a bear. And how can the Meat Hall follow the spirit of times? Art does not stay behind. Vienna Actionists return again to eat excrements, to copulate with animals, to slaughter, to gut and to rip apart. Huan, dressed in a meat suit, strolls through the city streets, in paintings women and men wriggle on the floor amidst pieces of meat and bite raw pieces of chicken, Jana Sterbak sews a dress out of steaks, Jannis Kounellis hangs pieces of beef on hooks along the wall. Heide Hatry says “Heide, you pig!,” and Lucien Freud simply is meat. Meat is the fabric of art! – and the homeless have nothing to eat. Fortunately, a new form of life emerges from the poems of Bartczyk – szczeźnik [perisher] – already not a human and not an animal. We are accompanied in all this by various beings and nonbeings: an inferior being, cursed being, though not a cursed soldier, colonialism of beings, sacrifice-less meat, puremeat, meatless meat, 101.4 kg of meat per capita, capitalism with an animal face, secret vegan wars, grandma’s attitude towards meat, meaty connotations of masculinity, omnivore (omni?), 100 famous black vegans, cotton – an unethical vegan produce, “philosophical fragments on cats,” carnivorous character of subjectivity, an ethnoclass man, epistemological and ontological disobedience, ovo-lacto-fleshy excess, women – agents of change, technologically printed meat, our potential non non-humanity, inner life of animals, active ignorance, realistic utopias, celebritization of veganism, methodological tangles. Maybe these are all dubious beings-nonbeings; one fact, however, remains incontestable: the carnivorous fact. The carnivorous fact! The carnivorous fact! The carnivorous fact! Wojciech Kalagahttps://orcid.org/0000-0003-4874-9734 P.S.: We wish to inform our Readers and Authors that – beginning with issue No. 40 (1/2020) – Er(r)go will become bilingual: we will be publishing articles in both Polish and English. The cover of this issue heralds these forthcoming changes.

Er(r)go..., czas na lewacką sałatę. Przede wszystkim sprawa zwierzęca, sprawa poważna: zwierzobójstwo, krzywda zwierząt i nasze moralne tchórzostwo, zinstytucjonalizowane zarzynanie, chów wertykalny, hodowla intensywna, żywe nie-życie zwierząt, hekatomba ptaków, w Azji kury palone na stosie, festiwale psiego mięsa w Chinach, deanimalizacja zwierząt i ontologiczna degradacja bytów zwierzęcych, zwierzęcy lumpenproletariat. W tle historyczny marsz zwykłych ludzi po zwierzęce białko i zwierzęta idące na rzeź, wszyscy równym krokiem. A przecież mięso zachowuje całe cierpienie. Zwierzęta zadają nam pytania: Co jemy, gdy je jemy – Körper czy Leib? A zwierzęta pozaludzkie to „nieosobowe podmioty prawne” czy „rzeczy ruchome”? Ktoś się waha: może tofucznica zamiast jajecznicy? I różne próby odpowiedzi: wegetarianizm, semiwegetarianizm, fleksitarianizm, abolicjonizm, redukcjonizm, ingredientyzm, reduktarianizm, protopijny model postępu moralnego, wystopia, karnizm i neokarnizm, weganizm, cheating vegetarianism, lazy veganism, weganizm tożsamościowy, rewizyjny weganizm polityczny, weganizm bojkotowy, weganizm etyczny, czarny weganizm sióstr Ko, weganizm naiwny i w końcu, a jakże by inaczej, post-weganizm. Wszystko to w ogniu walki: z szowinizmem gatunkowym, z gatunkizmem, z niewolnictwem żywnościowym, z seksizmem, rasizmem, homofobią i klasizmem. Ktoś stwierdza: potrzebna filozofia czująca świat zamiast hermetycznej gadaniny. I oto nowe jest pytanie: bić albo nie bić? Między tekstami i w nich dzieją się przeróżne rzeczy. Pięknoduchy estetyzują życie, biała klasa średnia zawłaszcza przestrzeń etycznego, w praktykach wegańskich uwidaczniają się etnocentryczne epistemologie ignorancji, mnożą się wege fora, weganie demonstrują moralną wyższość wobec nie-wegan, Realne staje się tym, co zawsze wraca do tego samego miejsca, „ale” dochodzi do głosu, podmiot zmaga się z dosłownością, wiersz walczy z infekcją myślenia zadaniowego, kobiety mieszkające bez partnera jedzą mniej mięsa, wyobraźnia somatyczna zwraca się ku temu, co gorące i suche, zwierzęta, litując się nad nieporadnością człowieka, oddają mu swoje ciało na pokarm, krowy bogatych zjadają chleb biednych, liczba osób niejedzących mięsa wzrasta, ale szympansy wolą owoce z robakiem, zaś w retoryce wegańskiej dominuje podejście postrasowe. Tymczasem Lacan zakazuje czegoś, co i tak jest niemożliwe, Freud dzieli bliźniego na dwie części, Henry Ford inspiruje się sposobem funkcjonowania rzeźni, Deleuze proponuje ideę mięsa uniwersalnego, Marvin Harris walczy o białko, Central Market, parodia wiejskiego targowiska, składa mitologiczną obietnicę, a jeden poeta przygląda się światu toczonemu przez klisze językowe i przebija się przez prozaiczność plastiku, ale ten nie daje się składni. Cotzee w Texasie jeździ na rowerze bez sandałów, nie uprawia socjalizmu ani wolnej miłości, nie bierze zimnych pryszniców i nie je mięsa, nawet żeberek i kurczaka. Ale pyta: cztery łapy z jednego niedźwiedzia: a co z resztą zwierza? I jeszcze: co myśli wół zaliczony bez żadnej konsultacji z nim do gatunku niższego niż niedźwiedź? Jak Hala Mięsna ma iść z duchem czasu? Sztuka nie pozostaje w tyle. Akcjoniści Wiedeńscy powracają znów, by zjadać ekskrementy, kopulować ze zwierzętami, zarzynać, patroszyć i rozszarpywać. Huan ubrany w mięsny kombinezon przechadza się ulicami miasta, na obrazach kobiety i mężczyźni wiją się na podłodze wśród kawałków mięsa i gryzą surowe kawałki kurczaka, Jana Sterbak szyje sukienkę ze steków, Jannis Kounellis rozwiesza wzdłuż ścian na hakach kawały wołowiny, papież pojawia się na tle przepołowionego wołu, Heide Hatry powiada „Heide, ty świnio!”, a Lucien Freud po prostu jest mięsem. Mięso materiałem sztuki! – a bezdomni nie mają co jeść. Na szczęście w wierszach Bartczaka wyłania się nowa forma życia – szczeźnik – już nie człowiek ani nie zwierzę. Różne inne byty i nie-byty nam w tym wszystkim towarzyszą: byt pośledni, byt wyklęty, choć nie żołnierz, kolonialność bytów, mięso bezofiarne, mięso czyste, mięso bezmięsne, 101,4 kg mięsa na osobę, kapitalizm ze zwierzęcą twarzą, tajne wojny wegańskie, stosunek babci do jedzenia, mięsne konotacje męskości, wszystkożerca (wszystko?), 100 słynnych czarnych wegan, bawełna – nieetyczny produkt wegański, „okruchy filozoficzne o kotach”, mięsożerność podmiotowości, człowiek etnoklasowy, nieposłuszeństwo epistemologiczne i ontologiczne, owo-lakto-mięsny nadmiar, kobiety – agentki zmiany, technicznie drukowanie mięsa, nasza potencjalna nie nieludzkość, wewnętrzne życie zwierząt, aktywna ignorancja, realistyczne utopie, celebrytyzacja weganizmu, sploty metodologiczne. Może to byty nie-byty wątpliwe, ale jeden fakt nadal pozostaje bezsporny: fakt mięsożerny. Fakt mięsożerny! Fakt mięsożerny! Fakt mięsożerny! Wojciech Kalagahttps://orcid.org/0000-0003-4874-9734 P.S. Pragniemy poinformować naszych Czytelników i Autorów, iż począwszy od numeru 40 (1/2020) „Er(r)go” stanie się pismem dwujęzycznym: będziemy publikować materiały w języku polskim i angielskim. Zwiastunem tych nadchodzących zmian jest okładka tego numeru.

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