In the reflections that follow, I refer to media-archaeological reassessments of psychoanalytic theory as a way of opening American poet Bernadette Mayer’s Studying Hunger Journals (1972–1975)to new readings. If, as argued by the likes of Jacques Derrida and Friedrich Kittler, among others, psychoanalytic models of the human mind, from the “psychic apparatus” of Sigmund Freud to the schema of Jacques Lacan, are in fact underwritten by the media-technical conditions of their respective historical eras, then how might this insight shift perspectives on Mayer’s book, a project undertaken not only as an aid to psychoanalysis, but also at the dawn of the so-called Information Age?
Jacques (Lacan) has wise words 4 me, it’s 2 good to B true, you’re 2 good to B’dette. —Bernadette Mayer, Studying Hunger Journals
Saying it all is literally impossible. — Jacques Lacan, Television
Amiri Baraka’s Preface to a Twenty Volume Suicide Note . . . . (1961) addresses writing in the context of suicidal fantasy. The title refers to a possible suicide note, one that emerges in concert with what may be a life’s work, manifested in twenty volumes. The voluminous, nearly encyclopedic note is projected into the future. “This is just the preface,” the title flirts. “Prefaces,” Derrida writes, “ [ … ] have always been written, it seems, in view of their own self-effacement.”
Amiri Baraka’s Preface to a Twenty Volume Suicide Note . . . . (1961) addresses writing in the context of suicidal fantasy. The title refers to a possible suicide note, one that emerges in concert with what may be a life’s work, manifested in twenty volumes. The voluminous, nearly encyclopedic note is projected into the future. “This is just the preface,” the title flirts.
While I feel hard-pressed to finish what I had planned for this column within the time allotted, time is on my side—or lack thereof. One area that remains unexplored is the ways in which theories of artificial intelligence impact translation, especially given the huge impact of machine translation technologies. Forgoing the sense of translation, no longer routed through consciousness, one can embrace an inhuman speed which, while riddled with non-sense may evolve unforeseen sensibilities and new forms of intelligence—while still attending to the situatedness of the agen
The alternative space Ballroom Projects is located in the Bridgeport neighborhood of Chicago, near where I live. Once a third floor ballroom that would have hosted family banquets in this working class area, it was later colonized by punks who put on hardcore shows. You have to walk up three flights of steep steps to reach its tall, cavernous space, which is surrounded on three sides by a mezzanine built out with bedrooms. Lovely banks of tall windows face south. It’s on Archer Street, backed up against Interstate 55, which one never ceases to hear through the cold, brown brick walls. It’s now informally linked to the School of the Art Institute of Chicago; students and graduates of SAIC, where I teach, run it as a live-in project space. Robert Fitterman read there this spring, with Josef Kaplan, Holly Melgard, and Joey Yearous-Algozin. I read there one night in 2012. But it wasn’t a poetry reading. I was at one of many fascinating exhibits the space has hosted over recent years. And I was reading silently to myself, page by page from a stack of 8 ½ x 11 sheets set on the floor, one stack among several, something about or repeatedly extolling “true exposure.”
Como no traducir? How not to/to not translate? I received Andrés Ajens’ curious pirouetting question, which does not settle in English, by email a couple of months ago, announcing an August colloquium in Santiago de Chile. His further question set me wondering.
Lately I’ve been dipping into Rita Copeland’s ABC: Rhetoric, Hermeneutics and Translation in the Middle Ages, in which she examines how scholars of the Middle Ages considered the works and culture of Greek and Latin Antiquity, and dissects in formidable fashion how rhetoric (argument, convincing, thus invention) and grammar (fidelity, thus structure, tradition) informed and shaped translation, fashioning a kind of struggle between the same and difference, between the authority of the original text (presumed or constructed) and the positionality of the interpreter or translator as a historically bound actor. And, further, how exegesis (hermeneutics, positioning and explaining) in Medieval times moved translation into the vernacular and opened it to other languages, releasing it from the hold of Latin.
What intrigues is that so many of the struggles and energies of that time echo in the struggles and energies of our own era. Necessary, fruitful struggles!
“…Roman theory,” writes Copeland, “conceives translation [from Greek, of course] as a rhetorical activity: the object of the translation is difference with the source, and the act of translating is comparable to the act of inventing one’s own argument out of available topics.