SHARED LANDSCAPES AS
ART OF ENTANGLEMENT: BECOMING TERRA-SUBJECTIVITIES
by Werner Friedrichs
Entry: shared landscapes
and the question of (common) being in the world
“Shared Landscapes” raises the
question of how landscapes can become palpable as commonly shared, entangled
and intertwined worlds. Or in other words, how can we more comprehensibly
understand that collectively produced natural spaces are not simply existing, passive
sceneries for active, autonomous subjects? This question is of particular
interest for processes of becoming and articulating subjectivity in the present
time. Because something fundamental has changed. In the “Chthulucene” (Haraway 1995) processes of
formation (Bildung) can no longer be conceived as solitary-human
developments. Rather, subjectivities occur through material constellations and “assemblages”
(Delanda 2016). In a post-foundational world, positions, positionalities and
epistemologies (cf. Anderl 2024) arise
from constellations and gatherings of human as well as non-human elements,
architectures and orderings – for instance, arrangements of public spaces,
squares, parks and nature-culture landscapes (cf.
Krüger et al. 2023).
Here (here!) we speak and act about positionalities. Here we pose questions about emplacements in the world which are of crucial importance for current societal challenges. Especially because the ‘being-in-the-world’ has fallen out of its modern self-evidence, how can we articulate subjectivity and how can we orientate in a post-fundamental world? More than ever, in the midst of overlapping planetary crises, there are questions of how we collectively share the world, which (material) practices lead to certain divisions of the world (e.g., the “Imperialistic Way of Life” (Brand/Wissen 2017)) and what alternatives exist to the world’s current divisions and subdivisions.
Here (here!) we speak and act about positionalities. Here we pose questions about emplacements in the world which are of crucial importance for current societal challenges. Especially because the ‘being-in-the-world’ has fallen out of its modern self-evidence, how can we articulate subjectivity and how can we orientate in a post-fundamental world? More than ever, in the midst of overlapping planetary crises, there are questions of how we collectively share the world, which (material) practices lead to certain divisions of the world (e.g., the “Imperialistic Way of Life” (Brand/Wissen 2017)) and what alternatives exist to the world’s current divisions and subdivisions.
Although discussion regarding existential challenges
is increasingly gaining significance, two crucial areas remain vague,
especially from an educational perspective. Firstly, almost all contributions
demand that education and processes of becoming subjects must be conceived in a
more entangled (“diffractive” (Haraway 2018)) manner (cf. Meißner 2019;
Scherrer 2021). However, the specific form of entanglement, often featured as ‘education-with’,
‘becoming-with’ is mentioned only briefly here and there by way of an empty
reference. Hence, there is secondly a lack of concretisation. If the concept of
becoming subjects needs to be rethought at the beginning of the 3rd millennium,
corresponding spaces and practices of placemaking must be mapped out and
experimentally explored.
Accordingly, “Shared Landscapes” addresses this sociocultural and political desideratum. For this purpose, performative-immersive settings were curated in hybrid/rural areas. Landscapes (as societal spaces) were stripped of their passive scenographic nature so as to clarify their contribution to the articulation of self and world relations. This approach to productive, topological (as opposed to topographical), space-generating practices is literally groundbreaking for educational and subjectification processes. Hence, the aforementioned questions regarding subjective perspectives on the world can be replaced by questions concerning concrete, material positionalities and arrangements within and with the world.
Accordingly, “Shared Landscapes” addresses this sociocultural and political desideratum. For this purpose, performative-immersive settings were curated in hybrid/rural areas. Landscapes (as societal spaces) were stripped of their passive scenographic nature so as to clarify their contribution to the articulation of self and world relations. This approach to productive, topological (as opposed to topographical), space-generating practices is literally groundbreaking for educational and subjectification processes. Hence, the aforementioned questions regarding subjective perspectives on the world can be replaced by questions concerning concrete, material positionalities and arrangements within and with the world.
Backgrounds of becoming: nature,
culture, world, globe, gaia, planet
Where are we? At the dawn of the third millennium, the
question “Where am I?” (Latour 2021) assumed existential significance. This
does not concern the position that humans occupy on the planet like taking a
position in a cartesian space. Moreover, it has become questionable whether the
classically modern framework of self-world relations remains tenable. We are
not lost in space, but rather we have lost our placemaking (cf. Page
2020), as our modern measurement of the world is increasingly revealing itself
as a “frame error” (Dreyfus/Taylor 2016, p. 12). This error lies in assuming a
given human-environment or nature-culture dualism. The active, intentionally
acting, shaping human makes his history on the stage of an existing
(historically formed) environment, a nature that itself does not develop its
own agency, insofar as it pursues no purposes. Various studies have shown that
this juxtaposition is by no means a straightforwardly assumable constellation. The
dualism man-landscape or man-world in particular is the effect of a specific,
sense-generating, sense-modulating, societal bundle of practices (cf. Foucault
1974; Latour 2008, 2014). This means that positioning it is not about the
distribution of subjects and objects in specific, container-like spaces.
Instead, nature, landscapes, as well as the associated perspectives and
positions coalesce as an effect of socio-cultural, material modulation-processes
(cf. Schatzki 2002). Furthermore, there is no given inside, no ‘brain-in-a-tank’.
The associated “production of the interior” (Saave 2022) within the material
assemblages – the subjective perspective – has been identified as a condition
for processes of the economisation of life (cf. Moore 2020). We are not
naturally inside a skull which is positioned in an outside world.
Here we could realise that we are
(for ourselves and in common being) an effect of the fabrication of space. Here
– here – we could realise that the consequences of the existing modern
neoliberal spatial production are serious. Through this “spatial cut” (Massey
2003, p. 31) emerges a modulated political epistemology, a political “distribution
of the sensible” (Rancière 2008). The powerful, material installation of
spatial geometries (“power-geometries” (Massey 1993, 1999)) not only enables
partial exclusions of the “inaudible” (Rancière 2002), but in a globalised
variant, it also entails a specific dislocation of the local, an abstracting generalisation
of place (cf. Casey 1993, 1998) and thus, a territorialisation of landscapes. “Pluriverses”
(Escobar 2017, 2020; cf. Querejazu 2016) have been transformed into metricised,
scalable surface units (cf. Tsing 2009, 2019). Places have been transformed
into spaces as containers; an articulated culture (of the humanist Homo) has
been juxtaposed against a potentially exploitable nature (as a resource). The
self-conception of the Western, consuming, free subject has emerged from a
measurement and division of the world (scaling) – particularly with the
possibility of accessing, manipulating, appropriating and extracting the
created/realised spaces (cf. Charbonnier 2021; Yusoff 2018).
*
In the so-called Anthropocene,
society is confronted with a “climate regime” (Latour 2017) in which the
previous production of space is disrupted. In modern practices, humans have
modulated themselves as standing opposite to nature, to the environment: with
the hammer, one acts upon the world; with the car, one traverses throughthe world; with the aeroplane, one flies over the world; and with the
drill, one punctures holes into the world. In the Anthropocene, these
practices lose their grip. Human practices – and the ‘technosphere’ that has
become autonomous – have become ‘environmental’. This means that the Anthropocene
is not to be understood as another dramatisation of the ecological problem (cf.
Clark 2015). Rather, it is a fundamental questioning of the inherited
self-world relation (cf. Horn 2014, 2017) and the associated production of
space. The Anthropocene is a “Quake in Being” (Morton 2013) – a questioning of
the modern placement of existence, a questioning of Holocene measurements of
places, spaces, positions and landscapes. For the future constitution of
society we must not only consider an “ecology without nature” (Morton 2016),
but also answer the question of how human societies can continue to exist on an
evidently increasingly de-scaled, spatially unstable planet (cf. Bubandt et al.
2017), given that the permanent acceleration of scaling practices is causing a
breakdown of linear scaling
Former efforts to answer the question “Where am
I?” lose their orienting value. Political subjectivation can no longer be
guided by a pointing-mediating practice in which students learn aboutthe world (cf. Friedrichs 2022). Political becoming and political
subjectivation can no longer be understood as positioning in a
containerlike given world. Of crucial significance is a “doing difference”
between the “being of politics” and the “becoming of the political” (Friedrichs
2021). Through which everyday action routines, through which materialities,
through which arrangements does society continually assert itself “in-form” and
“in-sense” (Lefort 1999). To put it more simply: How are positions,
perspectives, connections and oppositions with their spaces, places and
landscapes enabled and governed? How do we do “worlding” (Haraway 2018)? Or here,
how are landscapes modulated through practices, materials and arrangements?
In the 21st century, amidst the emergence of a “new cosmology”, it is important to discover new forms of addressing theworld and the environment (behind the old conceptions of world and environment), in order to achieve a “critical proximity” (Latour 2021, p. 45) to the terrestrial. Landscapes reveal themselves as border-crossers between the dualism of “place and space” (Casey 1998, 2017), navigating the zone between the specifically singular “placemaking” (Page 2020) and the socially hegemonic production of spatiality (cf. Lefebvre 1991). They undermine the distinction between an inherited local and a constructed global. They demonstrate that communalities and common senses are not mere backdrops, but landscapes, the outcome of communities becoming entangled with their places and surroundings (cf. Jullien 2018; Malpas 2011). Doing, articulating and becoming community is always also doing, articulating and becoming landscape.
In the 21st century, amidst the emergence of a “new cosmology”, it is important to discover new forms of addressing theworld and the environment (behind the old conceptions of world and environment), in order to achieve a “critical proximity” (Latour 2021, p. 45) to the terrestrial. Landscapes reveal themselves as border-crossers between the dualism of “place and space” (Casey 1998, 2017), navigating the zone between the specifically singular “placemaking” (Page 2020) and the socially hegemonic production of spatiality (cf. Lefebvre 1991). They undermine the distinction between an inherited local and a constructed global. They demonstrate that communalities and common senses are not mere backdrops, but landscapes, the outcome of communities becoming entangled with their places and surroundings (cf. Jullien 2018; Malpas 2011). Doing, articulating and becoming community is always also doing, articulating and becoming landscape.
Exit:
landscapes as spheres of political becoming
What happens when artistic practice does not imitate the world or nature in the modern way, but invites us to make them graspable in a different way? What happens when it attempts to promote “environmental thinking” (Hörl 2016) in an immersive format? How can we approach landscapes without simultaneously creating distance? How can we share the world with both human and non-human actors? How can we develop new modes of relationship (cf. Adamczak 2017; Haraway 1995, 2018)? How can we escape the modern view from nowhere, the modern viewpoints from which landscapes looks like panoramas?
The fundamental idea of this Shared Landscapes project is to make the world audible. These landscapes are intertwined, interfering, folded and knotted living spaces for a forthcoming time in which precisely such interferences and foldings will be crucial (cf. Barad 2013, 2015; Haraway 1995).
Shared Landscapes invites people not only to leave conventional theatre spaces, but also the city, in order to transcend zones of existence – both between city and countryside and between nature and art. Trips to the countryside are usually undertaken by families, couples, or groups of friends. One remains within a small circle. Shared Landscapes aims to decentralise the utopian and concentrated force, the gathering, as we know it from the theatre audience, the community-building collective of living art, out into the countryside. This does not involve the transformation of landscapes through architectural interventions and it is certainly not a massive technical invasion. Rather, it entails paying attention to the encountered hybrid form of nature and civilization, in the form of time. “Critical zones” (Latour/Weibel 2020) are to be articulated. The artistic exploration within the framework of Shared Landscapes invites people to enter a landscape, to touch it, to position themselves within it, through their own practices and those designed by artists. Shared Landscapes is an invitation to the art of entanglement: Becoming terra-subjectivities.
References
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Anderl, Felix (ed.) (2024): Epistemologies of Land. London: Rowman & Littlefield.
Barad, Karen (2013): Diffraktionen. Differenzen, Kontingenzen und Verschränkungen von Gewicht. In Geschlechter Interferenz. Wissensformen – Subjektivierungsweisen – Materialisierungen. (Ed.) Corinna Bath, Hanna Meißner, Stephan Trinkaus, and Susanne Völker. Berlin, p. 27-68.
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Brand, Ulrich/Wissen, Markus (2017): Imperiale Lebensweise. Zur Ausbeutung von Mensch und Natur im globalen Kapitalismus. München.
Bubandt, Nils/Gan, Elaine/Swanson, Heather/Tsing, Anna (Ed.) (2017): Arts of Living on a Damaged Planet. Monsters of the Anthropocene. Minneapolis.
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Casey, Edward S. (1998): The Fate of Place. A Philosophical History. Berkeley.
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Charbonnier, Pierre (2021): Affluence and Freedom. An Environmental History of Political Ideas. Cambridge.
Clark, Timothy (2015): Ecocriticism on the Edge. The Anthropocene as a threshold concept. London/New Delhi.
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Dreyfus, Hubert L./Taylor, Charles (2016): Die Wiedergewinnung des Realismus. Berlin.
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Horn, Eva (2017): Jenseits der Kindeskinder. Nachhaltigkeit im Anthropozän. In: Merkur, 814/2017, p. 5-17.
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Latour, Bruno (2017): Kampf um Gaia. Acht Vorträge über das neue Klimaregime. Berlin.
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Latour, Bruno/Weibel, Peter (Ed.) (2020): Critical Zones. The Science and Poltics of Landing on Earth. Cambridge.
Lefebvre, Henri (1991): Production of Space. Oxford: Blackwell.
Lefort, Claude (1999): Fortdauer des Theologisch-Politischen? Wien.
Malpas, Jeff (Ed.) 2011: The Place of Landscape. Concepts, Contexts, Studies. Cambridge: The MIT Press.
Massey, Doreen (1993): Power-geometry and a progressive sense of place. In Mapping the Futures. Local cultures, global change. (Ed.) Jon Bird, Barry Curtis, Tim Putnam, George Robertson, und Lisa Tickner. London: Routledge, p. 60-70.
Massey, Doreen (1999): Power-geometries and the politics of space-time. Heidelberg: Department of Geography - Universität Heidelberg.
Massey, Doreen (2003): Spaces of Politics – Raum und Politik. In Kulturgeographie. Aktuelle Ansätze und Entwicklungen (Ed.) Gebhardt, Hans, Paul Reuber, and Günter Wolkersdorfer. Berlin: Spektrum, p. 31-46.
Meißner, Kerstin (2019): Relational Becoming – mit Anderen werden. Soziale Zugehörigkeit als Prozess. Bielefeld: transcript.
Moore, Jason W. (2020): Kapitalismus im Lebensnetz. Ökologie und Akkumulation des Kapitals. Berlin.
Morton, Timothy (2013): Hyperobjects. Minneapolis / London.
Morton, Timothy (2016): Ökologie ohne Natur. Eine neue Sicht der Umwelt. Berlin.
Page, Tara (2020): Placemaking. A New Materialist Theory of Pedagogy. Edinburgh: Edinburgh University Press.
Querejazu, Amaya (2016): Encountering the Pluriverse: Looking for Alternatives in Other Worlds. In: Revista Brasileira de Política Internacional, 2/2016.
Rancière, Jacques (2002): Das Unvernehmen. Politik und Philosophie. Frankfurt am Main.
Rancière, Jacques (2008): Die Aufteilung des Sinnlichen. Die Politik der Kunst und ihre Paradoxien. Berlin.
Saave, Anna (2022): Einverleiben und Externalisieren. Zur Innen-Außen-Beziehung der kapitalistischen Produktionsweise. Bielefeld.
Schatzki, Theodore R. (2002): The Site of The Social. A Philosophical Account of the Constitution of Social Life and Change. Pennsylvania.
Scherrer, Madeleine (2021): Fernbeziehungen. Diffraktionen zu Intimität in medialen Zwischenräumen. Bielefeld: transcript.
Tsing, Anna (2009): Supply Chains and the Human Condition. In: Rethinking Marxism, 2/2009, p. 148-176.
Tsing, Anna (2019): Der Pilz am Ende der Welt. Berlin.
Yusoff, Kathryn (2018): A Billion Black Anthropocenes or None. Minneapolis.
Adamczak, Bini (2017): Beziehungsweise Revolution. 1917, 1968 und kommende. Berlin.
Anderl, Felix (ed.) (2024): Epistemologies of Land. London: Rowman & Littlefield.
Barad, Karen (2013): Diffraktionen. Differenzen, Kontingenzen und Verschränkungen von Gewicht. In Geschlechter Interferenz. Wissensformen – Subjektivierungsweisen – Materialisierungen. (Ed.) Corinna Bath, Hanna Meißner, Stephan Trinkaus, and Susanne Völker. Berlin, p. 27-68.
Barad, Karen (2015): Verschränkungen. Berlin.
Brand, Ulrich/Wissen, Markus (2017): Imperiale Lebensweise. Zur Ausbeutung von Mensch und Natur im globalen Kapitalismus. München.
Bubandt, Nils/Gan, Elaine/Swanson, Heather/Tsing, Anna (Ed.) (2017): Arts of Living on a Damaged Planet. Monsters of the Anthropocene. Minneapolis.
Casey, Edward S. (1993): Getting back into Place. Bloomington.
Casey, Edward S. (1998): The Fate of Place. A Philosophical History. Berkeley.
Casey, Edward S. (2017): The world on edge. Bloomington: Indiana University Press.
Charbonnier, Pierre (2021): Affluence and Freedom. An Environmental History of Political Ideas. Cambridge.
Clark, Timothy (2015): Ecocriticism on the Edge. The Anthropocene as a threshold concept. London/New Delhi.
Delanda, Manuel (2016): Assemblage Theory. Edinburgh: Edinburgh University Press.
Dreyfus, Hubert L./Taylor, Charles (2016): Die Wiedergewinnung des Realismus. Berlin.
Escobar, Arturo (2017): Designs for the Pluriverse. Radical Interdependence, Autonomy and the Making of Worlds. Durham/London.
Escobar, Arturo (2020): Pluriversal Politics. The Real and the Possible. Durham.
Foucault, Michel (1974): Die Ordnung der Dinge. Frankfurt am Main.
Friedrichs, Werner (2021): Radikale Demokratiebildung. In: Vierteljahresschrift für wissenschaftliche Pädagogik, 4/2021b, p. 430-445.
Friedrichs, Werner (2022): Terra democratica – demokratiepolitische Kartographie. Wie kommende Demokrat*innen orientieren? In: POLIS, 2/2022, p. 17-20.
Haraway, Donna (1995): Anthropozän, Kapitalozän, Plantagozän, Chthuluzän: Making kin, sich Verwandte machen In: Monströse Versprechen. Die Gender- und Technologie-Essays. (Ed.) Haraway, Donna Hamburg, p. 24-34.
Haraway, Donna (2018): Unruhig bleiben. Die Verwandtschaft der Arten im Chthuluzän. Frankfurt am Main.
Hörl, Erich (2016): Die Ökologisierung des Denkens. In: Zeitschrift für Medienwissenschaft, 1/2016, p. 33-45.
Horn, Eva (2014): Zukunft als Katastrophe. Frankfurt am Main.
Horn, Eva (2017): Jenseits der Kindeskinder. Nachhaltigkeit im Anthropozän. In: Merkur, 814/2017, p. 5-17.
Jullien, François (2018): Living Off Landscape or the Unthought-of in Reason. London: Rowman & Littlefield.
Jullien, François (2018): Vom Sein zum Leben. Euro-chinesisches Lexikon des Denkens. Berlin.
Krüger, Jens Oliver/ Waburg, Wiebke/Westphal, Kristin/Kranixfeld, Micha/Sterzenbach, Barbara (Ed.) (2023): Landschaft – Performance – Teilhabe. Ländliche Räume in kultureller Bildung und künstlerischer Praxis. Bielefeld: transcript.
Latour, Bruno (2008): Wir sind nie modern gewesen. Versuch einer symmetrischen Anthropologie. Frankfurt am Main.
Latour, Bruno (2014): Existenzweisen. Eine Anthropologie der Modernen. Berlin.
Latour, Bruno (2017): Kampf um Gaia. Acht Vorträge über das neue Klimaregime. Berlin.
Latour, Bruno (2021): Wo bin ich? Lektionen aus dem Lockdown. Berlin.
Latour, Bruno/Weibel, Peter (Ed.) (2020): Critical Zones. The Science and Poltics of Landing on Earth. Cambridge.
Lefebvre, Henri (1991): Production of Space. Oxford: Blackwell.
Lefort, Claude (1999): Fortdauer des Theologisch-Politischen? Wien.
Malpas, Jeff (Ed.) 2011: The Place of Landscape. Concepts, Contexts, Studies. Cambridge: The MIT Press.
Massey, Doreen (1993): Power-geometry and a progressive sense of place. In Mapping the Futures. Local cultures, global change. (Ed.) Jon Bird, Barry Curtis, Tim Putnam, George Robertson, und Lisa Tickner. London: Routledge, p. 60-70.
Massey, Doreen (1999): Power-geometries and the politics of space-time. Heidelberg: Department of Geography - Universität Heidelberg.
Massey, Doreen (2003): Spaces of Politics – Raum und Politik. In Kulturgeographie. Aktuelle Ansätze und Entwicklungen (Ed.) Gebhardt, Hans, Paul Reuber, and Günter Wolkersdorfer. Berlin: Spektrum, p. 31-46.
Meißner, Kerstin (2019): Relational Becoming – mit Anderen werden. Soziale Zugehörigkeit als Prozess. Bielefeld: transcript.
Moore, Jason W. (2020): Kapitalismus im Lebensnetz. Ökologie und Akkumulation des Kapitals. Berlin.
Morton, Timothy (2013): Hyperobjects. Minneapolis / London.
Morton, Timothy (2016): Ökologie ohne Natur. Eine neue Sicht der Umwelt. Berlin.
Page, Tara (2020): Placemaking. A New Materialist Theory of Pedagogy. Edinburgh: Edinburgh University Press.
Querejazu, Amaya (2016): Encountering the Pluriverse: Looking for Alternatives in Other Worlds. In: Revista Brasileira de Política Internacional, 2/2016.
Rancière, Jacques (2002): Das Unvernehmen. Politik und Philosophie. Frankfurt am Main.
Rancière, Jacques (2008): Die Aufteilung des Sinnlichen. Die Politik der Kunst und ihre Paradoxien. Berlin.
Saave, Anna (2022): Einverleiben und Externalisieren. Zur Innen-Außen-Beziehung der kapitalistischen Produktionsweise. Bielefeld.
Schatzki, Theodore R. (2002): The Site of The Social. A Philosophical Account of the Constitution of Social Life and Change. Pennsylvania.
Scherrer, Madeleine (2021): Fernbeziehungen. Diffraktionen zu Intimität in medialen Zwischenräumen. Bielefeld: transcript.
Tsing, Anna (2009): Supply Chains and the Human Condition. In: Rethinking Marxism, 2/2009, p. 148-176.
Tsing, Anna (2019): Der Pilz am Ende der Welt. Berlin.
Yusoff, Kathryn (2018): A Billion Black Anthropocenes or None. Minneapolis.