waiting for sand to dry

durbar square kathmandu 1994/5

http://www.bbc.co.uk/news/world-asia-32472615

regeneration chic

"O thou! who with thy fingers rendest off
Thy coat of proof,

Wooden slit gongs

Wooden slit gongs played a pivotal role in Bamum society in Cameroon. Their function was to send out signals in times of crisis from within the royal court. By the time German colonists reached the Bamum kingdom for the first time in 1910, they found eight of these spectacular instruments, each hollowed out from a central slit, decaying on the palace ground like felled giants from a mythical past. Two French colonial administrators stationed in the Bamilike region noted that these gongs were carved when a king was enthroned; when he died they were abandoned in the market square and left to rot as if undergoing the same process of decomposition as the king himself.

Drum,_Akan_or_Fante_-_Glenbow_Museum

forum / field

The Vatican Meteorite Collection:
Current research on these meteorites is centered on understanding their physical structure, including the nature and extent of the pore spaces, cracks and voids present in these rocks.

‘Forensic Architecture is grounded in both field-work and forum-work; fields are the sites of investigation and analysis and forums the political spaces in which analysis is presented and contested. Each of theses sites presents a host of architectural and political problems.
In fields, lets say starting with Territories, I attempted to engage a kind of “archeology” of present conditions as they could be read, or misread, in architecture. This archeology is not always undertaken by direct contact with the materiality under analysis, but with images of it. The spaces that we debate, analyze, or make claims on behalf of, are very often media products. Similarly, drawing a map includes synthesizing satellite and aerial images as well as images from the ground. Some images are created by optics and some by different sensors that register spectrums beyond the visible. One needs sensors to read sensors.
So this is a kind of archaeology of spaces as they are captured in these different forms of capture and registration. You read details, speckles, pixels and patterns, connect them to larger forces, or at least you understand the impossibility of doing so, often noting paradoxes and misrepresentations. We have done this very close reading of aerial images of colonies in the West Bank, we have read almost all elements from architectural through infrastructural archaeological to horticultural ones visible in these images as a set of tools in a battlefield.
Then there is the forum: a site of interpretation, verification, argumentation and decision. International courtrooms, tribunals, and human rights councils are of course the most obvious sites of contemporary forensics. But there are other political and professional forums.
Each forum is different. The third component of forensics, beyond the architectural and aesthetic, is what you need in order to stand between that “thing” and the forum: an “interpreter.” In ancient Rome it would be the orator; in our days it is perhaps the scientist, or the architect, or the geographer — the “expert witness” that translates from the language of space to the language of the forum. This definition of forensics might help expand the meaning of the term from the legal context to all sorts of others. Politics, as it is undertaken, around the problems of space and its interpretations, is a “forensic politics” as far I understand it.
Each of the multiple political and legal forums in use today — professional, scientific, parliamentary or legal — operates by a different set of protocols of representation and debate. They each have another frame of analysis. Each embodies dominant political forces and ideologies — that is to say that each instrumentalizes forensics as a part of a different ideological structure. In the turbulence of a changing world, there are also informal, subversive and ad-hoc and crisis forms of gathering: pop-up assemblies of protest and revolt in which the debate of financial, architectural (the housing or mortgage crisis), and geopolitical issues are often articulated.
Forensic architecture should thus be understood not only as dealing with the interpretation of past events as they register in spatial products, but about the construction of new forums. It is both an act of claim-making on the bases of spatial research and potentially an act of forum-building.’

http://www.forensic-architecture.org/ 

FORUM / what is out of doors
a meeting or medium where ideas and views on a particular issue can be exchanged.
an Internet message board
a public square or marketplace used for judicial and other business. 
FORES [outside] door 

FIELD
Old English feld "plain, open land" (as opposed to woodland), also "a parcel of land marked off and used for pasture or tillage," probably related to Old English folde "earth, land," from Proto-Germanic *felthuz "flat land" (common West Germanic, cf. Old Saxon and Old Frisian feld "field," Old Saxon folda "earth," Middle Dutch velt, Dutch veld Old High German felt, German Feld "field," but not found outside it; Swedish fält, Danish felt are borrowed from German), from PIE *pel(e)-tu-, from root *pele- (2) "flat, to spread" (see plane (n.1)).  

"to go out to fight," 16c., from field (n.) in the specific sense of "battlefield" (Old English). The meaning "to stop and return the ball" is first recorded 1823, originally in cricket; figurative sense is from 1902. 

A physical phenomenon, such as force, potential, or fluid velocity, that pervades a region.

magnetic field

 

A region containing a particular mineral

A component of a database record in which a single unit of information is stored.

 A physical or virtual location for the input of information in the form of characters.

course of study or domain of knowledge

A realm of practical, direct, or natural operation,

The background of the shield. 

 

S t u d i e s f o r a G e n e r a l E c l i p s e

....

That which   refuses    figuration,   has the  allos—agora: the   non-site   of

assembly.  Place holding as technique. Balks at the   deliverance of   some

meaning as   it would the   any    other witch-hunt.   And in good   faith, I

cannot be clearer.  We waited for the moment in which our     conception

of time was changed.   Because the  messianic is passed us for    now,  we

are apostolic.

...

Jackqueline Frost 

QLIPHOTH / QLIPPOTH

 

shell  centre / southbank / harmless travellers / dirty fossils

->

QLIPHOTH/QLIPPOTH  Lit. "shells" (singular: qliphah). Shades of the dead whose names appear in the books of Dyzan or Thoth, or the Book of the Law (AL). They may contain formulae of magical powers. RAW calls them "souls of those who died insane... the tulpas of Tibet... avatars of Coyote, the American Indian prankster-god." RAW also identifies them with the Celtic "little people" or faeries. Some of the twenty-two qliphotic entities of the Black Tarot, as envisioned by Grant, are defined herein under separate entries, although strictly speaking, the qlippoth are the names of the guardians of the tunnels, not the tunnels themselves.   To understand the qliphothic atus fully and to do them justice can be more deleterious to the artist or researcher than one might suspect. Conceivably, such complete understanding could result in the destruction of the ego without restoration in the Oversoul and therefore lead to actual madness. Dealing with the Qliphoth is the psychic equivalent of working with toxic wastes, dangerous animals or high voltage wires.  To invoke any force is to invoke automatically its opposite as well. In the more conventional sense, qliphoth are negative cosmic energies equating with the ten positive Sephiroth (e.g., Lilith is the evil counterpart of Malkuth). All positive aspects of divinity have their "excremental" sides, or demons: Beelzebub, Satanas, etc. The difference between metamorphosis and excretion is thinner than you might guess. From the universal lexicon:            

scall  English   scab          

chale  Cupeno           husk, shell          

skalli Icelandic        a peeled head          

geled  Hebrew    skin          

kulit  Malay   skin          

skull  English   the "shell" of the brain          

azal  Basque   peeling          

soale  Hausa   to peel off          

scale, shell English                  

scalp

Stone was "that which all men despise" -- and this in turn led the puffers to experiment with various types of excrement in order to see if that substance, perchance, could possibly yield the Secret of the Ages, since nothing so far had succeeded in doing so. And of course all such experiments accomplished was to mark the nadir of human folly.  What is this word "excrement", after all? It's from Latin, excernere, "to separate." It is a separation, a peeling away, as when we peel away a scab or a blister, making it no longer a part of ourselves. German scheiden/schieden (divide, separate, divorce) is simply another form of the word Scheisse (Fr. chier, Engl. shit) or its Greek equivalent schizo, "to split."  Latin cutis (skin), we should notice, first of all, is a cognate of Greek skatos (dung). Like the snake, what we throw away begins with the "skin" -- a word which probably represents a form of one of the universal roots. Compare Peruvian kina (the bark, or tree peeling, whence we get quinine) and Malay sisek (fish scales). Perhaps even the Austrian Kakadu word, kŠngir meaning "skin" is distantly related. At any rate, kŠngir is almost certainly the origin of "kangaroo," particularly since the Australian Warramunga word, nguru, meant "foreskin." These two are clearly connected and themarsupial associations are plain enough.The puffers didn't understand that excrement isn't exactly what all men despise. Or to be more precise, what matters isn't so much what is discarded and thrown away, but the value we place on the kept, as opposed to the trash. That faulty decision itself is where the problem lies. In fact, the Finnish proverb: Kulta kultainen v“lkkya roskatta, "gold glitters in
what is thrown away", is a sentiment well understood by shamans, witches and other marginal people, who are drawn to the rubbish heaps and middens, much as the money-vultures circle the stock market. What all men despise is "that out there," that is to say, the world. And they try incessantly to dissociate themselves from it. Yet, obviously, if we really were one with the world, then we'd have in hand "the universal solvent," we'd have
immortality because the world is immortal. In the world's all-powerful Nature is the very secret of turning lead into gold.Instead man tries desperately to throw out everything that is not self.Part of the problem is that the verb "to be" has two meanings (as in Spanish): one is an expression of permanent identityor equivalence to something else and the other an expression of a changing, on-going process. When we accept the error that we are not gods, we cease all self-examination, self-disciplines and self-improvement. We define god as an embodiment of "pefection" (or completion) instead of as the avenue of evolution and becoming. Only idols are perfect.Not even Odin ever thought of himself as perfect: he had to make many sacrifices in order to gain wisdom. Ditto Osiris, who was so far from being "together" that he was chopped up into little pieces. Granted, Jehovah is perfect, or thinks He is, but He is also a difficult God to respect, for that same reason. When you say we are not gods, you mean we are not idols. But an idol is precisely what modern man has made of himself. He worships himself, even though gods never
worship themselves. Obviously, they don't have to. Only man worships himself, though not really as a god or potential god. He worships himself just as he is: as a fatted, golden pig wearing Gucci shoes. The reason people push gods "outside" is the same reason they shove everything else outside, separating everything and calling it evil because it is unwanted. Anything which is not self, including the planet earth, is felt to be of no real value. in fact, matter is simply unwanted "dirt." Most of the self is thrown away, at least that part of the self which demands the most work or struggle. All that may remain is the momentary gratification of physical need: food, drink, sex, rest, entertainment. To put a god into that strait-jacket, even a minor one, is to disrupt the routine, to interfere with the direct line of ice cream to mouth. Besides, the puffing up of an imaginary personal ego is a thousand times easier than the expression of difficult, real Divinity. Standing far enough away from the world empowers objectivity to serve as the perfect defense of the ego. Here ego cannot be challenged and "Science" and "Reason" become the last refuges of Subjective Solipsism. In the Qabalah this peeling away of the self, this separation or "excrement" is called a Qlipha (pl. qlipphoth). The qliphoth are the negative personifications. All the expressions of Divinity have their "qlipphoth": Samael, Beelzebub, Satanas, etc., as we've said. And, in truth, these are what people actually bow down to: these idols that are made up out of excrement. Divinity that lies outside of self is not divinity. in contemporary Occidental man's desperate struggle to separate himself we would do well to remember Alan Watts' comparison of the self to an onion. You can peel and peel until there is nothing left.

THE MAGICIAN'S DICTIONARY

An Apocalyptic Cyclopaedia of Advanced M/magic(k)al Arts and Alternate Meanings

EE. Rehmus 

All space is already occupied by the enemy

Gustave Courbet is one of the leaders of the Commune. He instigates the demolition of Napoleon's statue in the Place de Vendome because it is a symbol of militarism and imperialism. He writes I get up, I eat breakfast, I sit down and preside for 12 hours a day, my head begins to feel like a baked apple. But despite all this unaccustomed turmoil of the head and brain, I’m in a state of enchantment. Paris est un vrai paradis. The poets Paul Verlaine and Arthur Rimbaud are also involved. In the last days of the Commune, Edward Manet draws heartbreaking pictures of the Communards slaughtered at the barricades by the French Army


http://marxists.org/history/france/paris-commune/index.htm

May 16th 1871 /// to demolish the Vendôme Column

Basic Program of the Bureau of Unitary Urbanism

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

http://www.ccwgraduateschool.org/a-conversation-between-michael-asbury-and-sean-lynch/

groups

A curia in early Roman times was a subdivision of the people, i.e. more or less a tribe, and with a metonymy it came to mean also the meeting place where the tribe discussed its affairs. Etymologically it is derived from the Old Latin term "co-viria," literally an "association of men."