A Different Temporal Politics ?

Lightly pressed, zig-zagging, and non-confident is the line I want to ever so cautiously draw to distinguish the sort of informatizing that 1) engluts the “inforg” from the sort that 2) revitalizes familial, cultural, and community shards, enshrouding them with metadata and re-siting them for a while maybe longer (if max-accessibly, or openly, all the better). In Non-Things, Han writes “This terrestrial order is today being replaced by the digital order. The digital order de-reifies the world by informatizing it” (1). The short book goes on to deliver on this premise. “Inforg”, according to Han, comes off the bench, subbing in for Dasein. And we humans are changed; for me, Han’s language—his theory made as art—pointilates felt senses, impressions, and hunches that have visited. I want to scrawl that line between 1) and 2) above because the informatizing, as much as it fuels estrangement from the terrestrial realm (Are those kids outside playing soccer I hear? No.), we still have rhetorical non-things (e.g., memories) that may be informatizing while at once mediating many of the human effects Han also values: community, sited culture, and old things. Thus, I am making sense of Non-Things with full acknowledgement that, yes, for the most part, material culture is losing the hold it once held; but, with this, there do seem to be at least a few exceptions (archives, languages, artifacts, recipes, etc.). Perhaps informatizing is nevertheless a seductive postponement, or a kind of rain delay; gones still go gone, but at a slower clip. Not tooooodaaaaay, inforg. Not today.

Time again! On page 7, Han writes, “Everything that stabilizes human life is time-consuming. Faithfulness, bonding, and commitment are time-consuming practices. The decay of stabilizing temporal architectures, including rituals, makes life unstable. The stabilization of life would require a different temporal politics” (7).

I have not yet read Adrian Little’s book, Temporal Politics, though the table of contents has me nodding with curiosity. And that I was re-reading Han for class while Jenni Odell’s Saving Time sat on the couch next to me—a book I’ve only just begun—suggests I have more work to do with fanning out this idea of temporal politics, reading more on the heels of others who have built upon or with this idea. In consideration of first principles, I associate it with a cosmological tension we discussed in ENGL6344: Rhetoric in Digital Environments a couple of weeks ago: Do you conceive of time as a line? A circle? Or both? And it reminds me, too, of the U.S. voter suppression efforts that have shifted from redistricting and gerrymandering as a spatial phenomenon to, in recent years, a temporal phenomenon (i.e., gerrymandering time as yet another push to discourage certain kinds of voting). As a third arrow, I considered who do we know whose temporal politics is already different. Besides yogis and ghosts and chickens, I don’t feel especially sure. Cicadas, black walnuts, crows, earthworms1I pose this casually and playfully but don’t mean for it to be flippant. Here I am not wanting to take nematode politics far, but celebrate these kin whose living burials, growth layers, and durative patterns are refreshingly mysterious.. There are plenty of examples of time figuring into politics (the deeply gray prospect of octogenarian presidential candidates, lifetime appointments for supreme court justices, the dinky leadership terms in low-level orgs like condo associations, boards of supervisors, and higher ed admins, and so on). I mention this not to plant a flag in the matter but instead to wonder aloud, to write, an intransitive verb.

Recast with discplinary prefixtures, the passage from Han also surprises with a dismount of a different, potentially also-heavy, gravity: “Everything that stabilizes [disciplinary] life is time-consuming. Faithfulness, bonding, and commitment are time-consuming practices. The decay of stabilizing temporal [disciplinary] architectures, including rituals, makes [disciplinary] life unstable. The stabilization of [disciplinary] life would require a different temporal politics” (7). List decays. Note gones. This is [disciplinary] living.

I set out, above all, to underscore just how personally appealing is this different temporal politics. I like the idea. I’m already learning how, listening to the seasons, senses halved, senses doubled, groundward and skyward.

Notes

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    I pose this casually and playfully but don’t mean for it to be flippant. Here I am not wanting to take nematode politics far, but celebrate these kin whose living burials, growth layers, and durative patterns are refreshingly mysterious.