This intrigued me as further evidence of Edwards’ ‘gathering” and the non-separation of matter and meaning.  The documents themselves are entangled with the human world they enact with. (Clumsy sentence!)  Perhaps Latour’s “quasi objects”.

Barad as quoted in Edwards:

“Making knowledge is not simply about making facts but about making worlds or making specific worldly configurations”  and goes on ” not making ex nihilo or out of language, belief or ideas but materially engaging as part of the world in giving it specific material form.”

 

When I first moved to the Arabian Gulf, I was astounded at how such large cities could exist in what appeared to be a hostile environment of heat, dust, salt and scouring winds.  Many others have commented on the sci-fi film appearance of Gulf cities and the sight of Riyadh rising out of its desert plateau never failed to make me catch my breath; how did it survive there?

One minute it's desert, then suddenly it becomes a city

Water is pumped across the desert, for about 450 kms, from the desalination plants on the Gulf coast.  The air is chilled and it is possible to live life without ever leaving a thermostatically controlled environment for more than a few minutes; just long enough to move from your car to the lift or from the supermarket to your car.  Cars rule.  Air conditioning rules.  Water wealth, as commented on by Jonathan Raban in “Arabia Through the Looking Glass”, rules. 

During the 2nd Gulf War, we were warned to store water as one hit to The Pipe (you never needed to ask which pipe was being spoken about), and the city would dry up and out and away.  Embassies filled their pools with fresh water, I filled my cupboards with drums of the stuff.  It brought home the nature of life in these environments and how far we, as humans, have moved into the apparently hostile and made it our home.  The older generations would talk nostalgically of life Before Air Conditioning yet few wanted to return to wind towers and mud walls. 

Living in a desert city is an ontological experience.  So many aspects of life are conceptual e.g. chilled air, potable sea water but the meaning is difficult to siphon off from the matter.  To understand the importance of air conditioning, it cannot be simply represented as chilled air.  Air conditioning makes life possible.  Similarly with desalinated water; you cannot simply say it is water with the salt removed.  Am I making sense?

(I can’t find any images to represent what air conditioning and ample water supply mean.)

Here in the UAE, there is an abandoned village called Al Jazeerah Al Hamra.   To walk around the village is to sense something of Edwards’ take on “gathering things together and experimenting.”  To see an abandoned village, with shutters at the windows and paint on cracking mud walls, is to invite all manner of explanation.  I suppose in a representational way, explanations would be sought as to the origin of the story.  But “origins are myths” and, as Edwards makes clear, “place contraints on experimentation’. (Ewards, 2010, p8.) 

My photos from the village uploaded to flickr (beware: I’m not a photographer!)

The village is a popular subject for newspaper stories and everyone they interview who used to live there gives a slightly different version of the reason why they left.  “I claim little original or seek the origins to that which I write.  I gather words.”  To that I’d add images.  For images evoke words plus emotions and I suspect that an approach to learning that involves so much entanglement cannot escape the powerful impetus of emotion.  To learn why the people of Al Jazeerah Al Hamra left would require a co-existence of matter and meaning; air-conditioning, water supply and strong walls not represented by chilled air, pipes and concrete.  “The knowing human subject is decentred by a concern for ways of enacting within the material world.”  (Ewards, 2010, p9).  The Gulf villages and cities decentre the human subject.  The buildings, their functions, their facilities interact or fail to interact with their environment in ways which the human subject still does not fully comprehend.  The builders of Burj Khalifa in Dubai fully admitted the risks they were taking and how their creation required the development of new technology as the building took shape and grew.  But remove the non-human and what would still function in a landscape where a sandstorm can strip a car of paint down to the bare metal in a matter of hours?

Sand storm moving in from the desert and moving through Riyadh

Cyborg Yeast

The main issue lay with PostHuman.  Things that helped were changing the meanings I’d previously given to the name.  I stopped thinking of it as post = after in the sense of a linear development and saw it more as post = after as in “we’re finished with that”.  Edwards’ article on Lifelong Learning was crucial reading in helping me put the pieces together.

Not so much post as plus - a little bit extra

As others on the course have noted, the human element of posthuman is still the same in terms of the motivators and drivers of human endeavour.  But the notions that Edwards postulates of matters of concern, gathering and the avoidance of separation of meaning from matter started to make sense (on the 3rd and subsequent reading).  “Entanglement of human and non-human in the enactment of the world” (Edwards, 2010) suggested a more pragmatic approach to knowing and hence learning especially when put into context with Freud’s “education is an impossible profession” statement.

So I went looking online for examples that I could make sense of.  It wasn’t as easy as finding my Cyborgs.  Then I spotted the argument now raging between Pankaj Mishra and Niall Ferguson in the London Review of Books over Mishra’s review of Ferguson’s latest work; Civilisation: the West and the Rest.  Without going into the details, the issue lies over a concept or rather a number of concepts: imperialism, colonialism, racism being chief.  Ferguson is known for his stance that all empires were not bad all of the time.  Mishra is an eminent author and critic from India and rejects that notion.

So is this a gathering?  What do these concepts represent?  What is the difference between colonialism, imperialism, globalism, nationalism and so on?  Can the meaning be separated from the matter?  As Edwards puts forward, central to the PostHuman condition are conditionality, fallibility, experimentation and responsibility.  Adding richness and depth is his reference to Biesta’s work on Emancipatory Ignorance: trust without ground, transcendental violence, responsibility without knowledge.  There seemed to be enough of this happening in the Mishra/Ferguson tussle to justify some element of posthumanism.  Without a doubt, neither side is infallible and both are experimenting with knowing as they push against historical tides.  Both are risk takers as evidenced by their contentious work (Mishra on Kashmir, for example, or Ferguson on the British Empire) and this recent clash denotes transcendental violence on a massive scale with challenge, confrontation, the role of difference (accusations of racism, counter allegations of academic sloppiness) and otherness.

Niall Ferguson

What hooked me into this as a posthuman gathering was the idea that these writers (as educators) had unlimited responsibility for the “emergence of the world”.  In other words, as they become entangled with both the matter and the meaning of their knowing subject, through a technical forum, the ripples from their gathering will inform and engage others.  This is not the representation of fact but a grappling, an engaging with matters of concern and their high voltage entanglement has arisen from experimentation.  (Not so long ago, no historian would have dared suggest that the European Empires were anything but bad, for example).  What remains to be seen is if it qualifies as “responsible”.

Matters of Concern