To introduce noise and interference into text repetition may be an interesting approach. To fold lines back into the body of text begins to create points of disturbance in the writing and reading. It acts as a disruption or interruption – reminded here of David Hall’s amazing TV Interruptions from 1971 – causing new connections to be formed. To introduce noise and interference into text repetition may be an interesting approach. Like the bundles of dust collecting in a corner where points shift and fold into new proximities the lines of repeated text begin to force new connections of concepts. A shifting resonance of ideas. With repetition comes difference – Deleuze. There are no two identical readings of the same line. There are no two identical readings of the same line. Lines from Tim Ingold. A shifting resonance of ideas. This line is an interference in the writing and reading – it acts to disrupt both author and audience. To code some process of this repetition, to excite the writing process with a challenge or game to compete with the repetition. A shifting resonance of ideas. To introduce noise and interference into text repetition may be an interesting approach. Lifting and placing text across the page is a cut up.


Sometimes light vibrates color in the pleats and crannies of matter, sometimes light vibrates in the folds of an immaterial space.

[Gilles Deleuze, The Fold, p 36]

Diana Coole

It is therefore corporeality that is privileged as naturans in this account, inasmuch as it is here that productive difference and agentic capacity emerge through being-in-the-world.

[Diana Coole, The Inertia of Matter in New Materialisms, p 102]

Parquet Courts

Song: Dust

Album: Human Performance


It comes through the window
It comes through the floor
It comes through the roof and
It comes through the door
Dust is everywhere
It sneaks in ignored
It stacks up around
It follows, now swallow
You’re biting it now
Suffocate, suffocate
Dust is everywhere


Dust is everything but dust is hidden. We need to encourage dust. Dust is noise. Dust is darkness. Reza Negarestani explores dust through its central influence in the Middle East where dust is place and dust is time. Dust is surface and boundaries whilst also travelling across territories. It is carried on the lightest of wind and made by elements carried in the same way. Dust is always an assemblage in continuous flux marking territories. As noise it is the crackle on vinyl surface – try listening to Christian Marclay’s record without a sleeve – it is dirt in solder joints, it is interference between light transmission and receiver. The dirt of dust is in our media devices as written by Jussi Parrika. Dust moves nomadically.

Reza Negarestani

Each particle of dust carries with it a unique vision of matter, movement, collectivity, interaction, affect, differentiation, composition, and infinite darkness.

[Reza Negarestani, Cyclonopedia, p 88]


Mending’s anti-social. But it’s all different here.

[Huxley, Brave New World, p 104]


Assemblages are transfactual, or to coin a new term, they are transactual. They are never fully actualized. In fact, they cannot even be partly actualized, given DeLanda’s view that even a motionless object still fluctuates faintly around an attractor rather than sitting directly on top of it.

[Graham Harman, The Assemblage of Society in Towards Speculative Realism, p 183]

[…] along with being an assemblage, an entity is also an emergence. […] For an entity emerges; it is something more than all clusters and aggregates, and is no bundle of properties glued together through the habit of customary conjunction.

[Graham Harman, The Assemblage of Society in Towards Speculative Realism, p 184-5]


The silent assumption underlying this view is the strange notion that objects themselves are nothing but a simple pile of dull material blocks […] As Heidegger himself seems to suggest, it is only with the human use of these dead masses that any ambiguity arises; only then are these torpid clods of atoms swept up into a fascinating existential drama, a People’s Republic of Ontology.

[Graham Harman, Tool-Being, p103]

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