Abstracts S 2

Melanie Sehgal (Frankfurt/O): Pluralism = Monism. A Jamesian and Whiteheadian Rendering of Deleuze’s Magic Formula

In A Thousand Plateaus Félix Guattari and Gilles Deleuze describe the equation PLURALISM=MONISM as the magic formula we all seek“ (TP 20). The paper will discuss William James’ notion of pure experience and Whiteheads concept of actual entities as answering to this query. From a Jamesian and Whiteheadian angle the equation of pluralism and monism requires a fundamental reworking of the notion of subjectivity, precisely in the way that Guattari has called for in The Three Ecologies: subjectivity is not be equated with consciousness or the individual, the subject doesn’t constitute what is given and forms the precondition of experience, but rather, in an
inversion of modern conceptions, it is the terminus, the outcome of processes of subjectivation. This also implies reconsidering the relations between ‘the subject’ and ‘nature’. In result, for James and Whitehead subjectivity can no longer be confined to the human. With the concept of actual entities, Whitehead, following William James and his notion of pure experience, formulates a radically non-anthropocentric concept of subjectivity, even a metaphysics of a thousand subjectivities.

Christina Sgouromiti, «Το μέλλον είναι πίσω μας»: Η ιδεολογική χρήση της ταυτότητας και το ομοίωμα του Ντελέζ

Το ελληνικό παρελθόν ιστορικοποιείται από τη διανόηση του μεσοπολέμου, η οποία μεταγράφει την ιδεολογική και πολιτική διαμάχη της εποχής στο πεδίο του πολιτισμού. Μια ερμηνεία της έννοιας της επανάληψης ως διαρκής μετασχηματισμός του κοινωνικού πεδίου, αντιπαρατίθεται κατ’ αυτόν τον τρόπο, στη μοντερνιστική αναζήτηση της «προόδου» μέσω της καινοτομίας. Πάνω σε αυτή τη θέση οικοδομείται μια νέα, επικαιροποιημένη ταυτότητα που πρόκειται να καθορίσει το μέλλον της χώρας. Στην παρούσα ανακοίνωση επιχειρείται μια δεύτερη ανάγνωση της ιδεολογικής χρήσης του πολιτισμικού παρελθόντος, με άξονα το κείμενο του Gilles Deleuze, Platon et le simulacre. Η διάκριση του Gilles Deleuze μεταξύ ιδέας και ομοιώματος, -σύμφωνα με την οποία η ιδέα εμπεριέχει μια «εσωτερική ή παραγόμενη ομοιότητα», ενώ το ομοίωμα παραπέμπει σε μια «εξωτερική αντιστοίχηση»- μοιάζει να εκδηλώνεται στη διάσταση μεταξύ «εφάμιλλης» και «ανάλογης» σχέσης προς τα δυτικά πρότυπα, που εντοπίζεται στο λόγο των διανοούμενων της επονομαζόμενης γενιάς του ’30 και ιδιαίτερα εκείνων που πρόσκεινται στην ιδεαλιστική φιλοσοφία. Για αυτό τον κύκλο των διανοουμένων, η αναζήτηση μιας χαμένης ιδεατής ταυτότητας, όπως και η προσομοίωση μιας ταυτοτικής συνθήκης της αναπαράστασης, φαίνεται να αποτελεί πρωτίστης σημασίας στόχο, προκειμένου να διαφοροποιηθεί το ελληνικό από το δυτικό –ηγεμονικό– παράδειγμα. Παράλληλα, η ανακοίνωση αποπειράται να ανιχνεύσει την επιρροή που άσκησε και το σοβιετικό πολιτιστικό πρότυπο στη διαμόρφωση των φιλελεύθερων θέσεων αυτής της γενιάς, στο πεδίο της τέχνης και του πολιτισμού, μια επιρροή που δεν έχει επαρκώς ερευνηθεί.


Guillaume Sibertin-Blanc, Strategic Perspectivism and Strategic Melancolism : antinomy in the minoritarian strategy"

I'll just propose certain points of the idea. It will deal with what Balibar has expressed like an "strategical antinomy", between a majoritarian strategy and a minoritarian one, antinomy that I would try to reconstruct through a double confrontation of the guattaro-deleuzian theory of "devenir-mineur", on the one hand with E. Laclau (strong illustration of the majoritarian way of course, around the populism topics), on the other hand with J. Butler (for the minoritarian strategy, but in a way both close and opposite to the guattaro-deleuzian one – that is to say we should have do deal here with an antinomy inside the minor strategy itself).

Tomek Sikora, Queer politics as a non-representational politics of a people (never) to come

The paper proposes an understanding of queer politics that draws from Deleuzian theorizations of art and aesthetics rather than from the liberal-legalistic vocabulary of recognition, representation and rights. Just as an avant-garde artist, by creating modes of signification and relationality that do not fall into a pre-existing framework of legibility, addresses a (virtual) audience that is yet to come (and thus faces a high risk of failure, as the audience may never come to materialize, after all), so – arguably – queer activism (and queer theory) performs a politics that is “not the terrain of the representation of a people […] but of their creation,” to use Nicholas Thoburn’s characterization of the Deleuzo-Guattarian concept of “minor politics,” i.e. a politics where “the people are missing.” To put my argument rather formulaically, just as art never ceases to create (ontologically) “queer objects” (with a broad definition of object), so queer politics never ceases to create queer “social objects,” i.e. queer practices, subjectivities and socialities beyond the current liberal-humanist epistemological normativities. Queer does not and cannot stand for an entity, a “whole“ (such as the figure of a homosexual or a sexual minority); instead, it is tendency and event, it resides between the virtual and its actualizations. Closely related to desire, it defies organic units or taxa and cuts transversally across any received order of things.

Tomasz Sikora teaches literature, literary theory and cultural studies at the English Department of the Pedagogical University of Cracow. In the years 2000-2006 he co-organized a series of conferences that introduced queer theory into the Polish academic landscape. Three volumes of essays collected some of the work inspired by the conferences, including A Queer Mixture (2002) and Out Here: Local and International Perspectives in Queer Studies (2006). He co-founded and continues to co-edit the online peer-reviewed journal of queer studies InterAlia (published in English and Polish), which has run eight issues so far. Sikora has also published Virtually Wild: Wilderness, Technology and the Ecology of Mediation (2003) and Bodies Out of Rule: Transversal Readings in Canadian Literature and Film (2014). His main areas of research and publication include critical and queer theory, interdisciplinary American and Canadian studies, biopolitics, Deleuze and Guattari.


Andriani Simati, Διερευνώντας τις συναρμογές μεταξύ έμφυλων ταυτοτήτων και σωματικών επιφανειών. Ένα θεωρητικό σχεδίασμα.

Ο Gilles Deleuze, διαβάζοντας Spinoza, διερωτάται ποια είναι η δομή ενός σώματος και τι ένα σώμα μπορεί να κάνει, για να πάρει την απάντηση πως η δομή ενός σώματος είναι η σύνθεση των σχέσεων του. Και ό,τι ένα σώμα μπορεί να κάνει συναρμόζεται με την φύση και τα όρια της ικανότητας του να επηρεάζεται. Έχοντας στο μυαλό τους παραπάνω ισχυρισμούς, σκοπός μου είναι να προσεγγίσω τις σχέσεις βιολογικού και κοινωνικού φύλου, πως οφείλουν να συνδέονται και πως τα ίδια τα υποκείμενα, αμελώντας την οφειλή τους, ζουν τις, ανοιχτές σε πολλαπλές δυνατότητες/ κατευθύνεις, αντιφάσεις των σχέσεων αυτών. Πιο συγκεκριμένα, αυτό σκοπεύω να το κάνω, διαβάζοντας τα σώματα διεμφυλικών αντρών και ακόμα πιο συγκεκριμένα πως συνδέεται και πως αποσυνδέεται το πέος, ως ερωτικό μέλος και ως συστατικό ταυτότητας, με έναν “αληθινό” ανδρισμό. Θα προσπαθήσω, με άλλα λόγια, να διαβάσω το πέος ως σωματικό μέλος, και κατ'επέκταση το ίδιο το σώμα, ως ερωτικό εργαλείο του οποίου η δομή συντελείται από τη σύνθεση των σχέσεών του και αυτό που είναι συναρμόζεται με την φύση και τα όρια της ικανότητάς του να επηρεάζεται.

University of the Aegean, Lesvos.

Dep. of Social Anthropology and History.

Conferences/ announcements

Participation in the symposium of the University of the Aegean, ''Manhoods (male and

others)'', Lesvos, June 2010, with the paper “Symbolic” masculinities, “real”

masculinities. Transgender conceptions of anatomy and gender identities in

contemporary Athens”

Presentation of my MA research at the Transgender Day of Remembrance, Athens,

November 2012.

Participation in the symposium “Men and masculinities: identities, cultures and

societies”. Izmir, September 2014, with the paper “Imagining transgender men in the

greek mainstream media. Introducing transfeminism in the greek lgbt communities”.

email: a.simati@sa.aegean.gr

Daniel W. Smith (Purdue) Deleuze, Simondon, and the philosophical approach to technology
and contemporary and historical political signs.

Technologies are often seen to be “prosthetic” in that they are externalizations of bodily organs or functions (e.g., a hammer mimics my forearm and fist, clothing externalizes the skin, etc.). As Marshall McLuhan put it, technologies are “the extensions of man”; or in Bernard Steigler’s words, “as a ‘process of externalization,’ technics is the pursuit of life by means other than life.” Deleuze was not a philosopher of technology as such, but he was strongly influenced by the work of Gilbert Simondon and André Leroi-Gourhan, two of the most profound thinkers of technology in the twentieth-century. The focus of my intervention will be to propose several concepts that might help us approach the question of technology in a Deleuzian vein: prosthesis, proto-technicity, exodarwinism, de-specialization, and totipotence.

Daniel W. Smith is a Professor in the Department of Philosophy at Purdue University. He is the translator of Gilles Deleuze’s Francis Bacon: The Logic of Sensation and Essays Critical and Clinical (with Michael A. Greco), and the editor, with Henry Somers-Hall, of the Cambridge Companion to Deleuze. His book Essays on Deleuze was published by Edinburgh University Press in 2012.


Gizem Sözen

 In Deleuze and Guattari’s political philosophy, the principle of the state – which they call the 'state-form' – appears as an abstract machine of power operating through different concrete manifestations in history. ‘War machines’ declare war on the very principle of the state and so they necessarily always operate outside of it. I am interested in the question of the possibility of a revolutionary war machine that positions itself against the very principle of the state and that also knows how to deal with the emergence of the state-form within its domain. Free from the oppressive principles of the state-form, what kind of a revolutionary movement can be achieved? Art has been the site of some of the most productive investigations of this problem. In my paper, I will be looking at the semi-documentary theatre and essayist documentary videos of Rabih Mroué that comment on the discourse of martyrdom adopted by the secular revolutionary left during the Civil War. I will analyze this discourse in terms of its relation to the logic of the state-form—especially through a consideration of how a left wing party might turn into “an embryonic State apparatus.” Guattari’s theories on the ‘subjected group’ and the ‘group-subject’ will guide me in my effort to trace the diagram of martyrdom in that particular context.

Gizem Sözen is currently a diploma student at the Art History Program at the University of British Columbia, Vancouver. She received her BA in Sociology from Koc University, Istanbul in 2009 and her MA in Social and Political Thought Program from York University, Toronto in 2012. Her main research interest is the question of the state and state-form and the various forms of resistances and struggles against it. As she made her PhD applications last term, she is currently struggling to decide if she should pursue her PhD in Art History or Political Science.

University of British Columbia, Art History

Panagiotis Sotiris,The many encounters of Deleuze and Marxism (Plenary)

Deleuze and Guattari’s work on schizoanalysis also represented an important shift towards a dialogue with Marx and his critique of political economy. However, in the 1970s prominent Marxists attacked Deleuze (and Guattari) as anti-Marxist. Badiou accused Deleuze of offering a deeply antidialectical conception of social reality and of class struggle. Poulantzas accused Deleuze of offering a theory of domination as despotism that underestimates the analytical primacy of exploitation over domination. This attitude in a way marked one of the most important missed encounters between Marxism and other theoretical currents (one can also think of a similar missed encounter with the work of Foucault). However, things have changed especially since the 2000s with important contributions that not only bring forward the deeply political character of Deleuze’s theoretical endeavor, his critique of capitalist social forms, his conception of social practice and struggle, but also the linkages with the Marxian and Marxist concepts, exemplified in recent interventions by writers such as Nicholas Thorbun, Jason Read or Guillaume Sibertin-Blanc. The aim of this intervention will be to highlight some aspects of the many dialogues between Deleuze and Marxism.

Panagiotis Sotiris (b. 1970) is currently doing research at the Laboratory of Arts and Cultural Management of the Department of Communication and Media Studies at the University of Athens. He has taught social theory and social and political philosophy at the University of Crete, Panteion University, the University of the Aegean and the University of Athens. He has published widely on social philosophy, modern social theory and social and political developments in Greece. He is author of Communism and Philosophy. The theoretical adventure of Louis Althusser (in Greek, 2004, Ellinika Grammata, Athens).


Panagiotis Sotiris, Lines of Flight, Minorities, War Machines: Rethinking Deleuzian Politics
Lines of flight, minorities, and war machines: This conceptual triptych that is central to the whole project of schizoanalysis defines, in a certain manner, the contours of the possibility of a Deleuzian politics. Contrary to a conception that there can be no Deleuzian politics, but also contrary to the perception that Deleuzian politics represent only a micro-politics of fragmented and inherently minoritarian struggles, the purpose of this presentation is to suggest that we can think politics after Deleuze in a more complex way. In this reading, not only is Deleuze’s thinking deeply political, but also the politics implicit in this conception offer a very complex way to rethink the constant effectivity of social antagonism, the recurring effects of struggles and resistances, the continuous recomposition of collective social subjects. In light of these, and using a concept from Louis Althusser’s attempt from the 1970s onwards to reformulate a ‘materialism the encounter’, the challenge is ‘how to organize the encounters’, namely to articulate singular struggles, resistances, experimentations, into ‘lasting encounters’ and broader counter-hegemonic projects, without negating their singular or ‘minoritarian’ character. In sharp contrast to the dismissal of the Deleuzian project by Marxists in the 1970s, this presentation wants to suggest that both Deleuze’s (and Guattari’s) confrontation with the ‘molecular’ foundations of capitalist relations of production and their attempt to think the singular practices of resistance, antagonism and creativity in the plurality of their forms, indeed offer –even in their tentative and uneven character– important starting points for a politics of emancipation.

Panagiotis Sotiris (b. 1970) is currently doing research at the Laboratory of Arts and Cultural Management of the Department of Communication and Media Studies at the University of Athens. He has taught social theory and social and political philosophy at the University of Crete, Panteion University, the University of the Aegean and the University of Athens. He has published widely on social philosophy, modern social theory and social and political developments in Greece. He is author of Communism and Philosophy. The theoretical adventure of Louis Althusser (in Greek, 2004, Ellinika Grammata, Athens).


Elaine Stavro, Affective Politics: Beauvoir’s political fictions- linking embodied affect to empathy and political commitment

Embodied, dissensual affects materialize; this disarticulates and disorganizes (implicit and explicit) ways of being. Nonetheless, in such disorganization lies political potential. However, there seems to be no way to harness affects – ephemeral and unrepresentable sensations – in the interests of radical (but not fascistic) democratic action. This dilemma is rooted in part in the sharp distinctions made by Gilles Deleuze between affect and emotion, and his failure to attend to embodied flows between micropolitics and macropolitics. Deleuze’s experimentation involves rethinking the political but he does little to facilitate radical politics understood as acting in concert to further freedom for all. In this paper, I will focus how visceral affects can contribute to cultivating responsive relations and inspiring radical political projects. I do this by drawing on what might be considered an unlikely source – the writings of Simone de Beauvoir. Focusing on her political fiction, The Blood of Others, I trace how the implicit transmission of affects between embodied subjects, as distinct from the making of conscious choices, actually fosters responsiveness, builds social ties, and contributes to activist politics.

Elaine Stavro is Associate Professor of Politics, Trent university, Canada. Recent publications include: " SARS and Alterity: The Toronto-China Binary." New Political Science, June 2014; "Merleau-Ponty and Revolutionary Action," Theory and Event, March 2014;
A Woman Becoming: The Political Philosophy of Simone de Beauvoir ( forthcoming)


Aris Stilianou, Ο σπινοζισμός του Deleuze: από τη φιλοσοφία στην πολιτική

Θα μπορούσαμε να πούμε ότι ο Gilles Deleuze υπήρξε αρχικά ιστορικός της φιλοσοφίας και κατόπιν φιλόσοφος: το μαρτυρούν τα κείμενά του και τα βιβλία του για τον Hume (1953), τον Nietzsche (1962 & 1965), τον Kant (1963), τον Bergson (1956 & 1966) και τον Spinoza (1968 & 1970). Η φιλοσοφική του πορεία ξεκίνησε από τον Nietzsche και τον Bergson, για να προσανατολιστεί εν συνεχεία έντονα προς τον Spinoza. Στη δική του πρωτότυπη ανάγνωση της σπινοζικής φιλοσοφίας, ο Deleuze θα επιμείνει στην έννοια της ριζικής εμμένειας. Προτού όμως καταλήξει να υιοθετήσει την πλήρη και οριστική εκδοχή της εμμένειας, αυτή την “καθαρή κατάφαση” της σπινοζικής σκέψης, ο Deleuze θα αμφιταλαντευτεί, κατά κάποιον τρόπο, μεταξύ εμμένειας και υπεβατικότητας. Στο πρώτο του μεγάλο φιλοσοφικό βιβλίο, το Διαφορά και επανάληψη (Différence et répétition, 1968), θα θέσει υπό διερώτηση τη σπινοζική σύλληψη περί εμμένειας (βλ. σελίδες 59 και 186 της γαλλικής έκδοσης). Στην ανακοίνωσή μας θα προσπαθήσουμε να δείξουμε με ποιον τρόπο η από κοινού εργασία του Deleuze με τον Félix Guattari, ήδη από το Αντι-οιδίποδας. Καπιταλισμός και σχιζοφρένεια, μέχρι το αριστούργημά τους, Mille plateaux, οδήγησε τον Deleuze σε μια ακόμη περισσότερο ριζική ερμηνεία της σπινοζικής φιλοσοφίας της εμμένειας. Ταυτόχρονα, θα επιχειρήσουμε να επισημάνουμε ότι η διαδρομή του γάλλου φιλοσόφου κινήθηκε τελικά από την ιστορία της φιλοσοφίας προς τη φιλοσοφία, και από εκεί προς την πολιτική (ιδιαίτερα μετά την, από κάθε άποψη κρίσιμη, ιστορική εμπειρία του Μάη του ’68).

Aris Stilianou studied philosophy at the Aristotle University of Thessaloniki. He did his Master at the Paris-IV University and received his PhD from Paris-I at Sorbonne. He has taught at the Department of Journalism and Mass Media (1995-1997) and Philosophy and Pedagogy (1997-2002), and at the Department of Political Sciences of the Aristotle University of Thessaloniki from 2002 onwards. He is assistant Professor of Political Philosophy. His research interests include political philosophy and history of philosophy, as well as translation. He has translated and edited many philosophical texts, from Latin and French into modern Greek. His publications include: Histoire et politique chez Spinoza, Atelier National de Reproduction des Thèses, (Lille, 1994). «Spinoza et le temps historique», Les Études Philosophiques (1997). «Spinoza et l’histoire antique», Studia Spinozana (2001). Social Contract Theories. From Grotius to Rousseau (Polis, Athens 2006, in Greek). «Sulla funzione politica degli esempi storici in Spinoza», Storia politica della moltitudine. Spinoza e la modernita, Derive Approdi (Rome 2009). «Historicité, multitude et démocratie», Astérion, 10 (2012). He has edited: «Spinoza: Towards Freedom. Ten Contemporary Greek Essays», Axiologika, special issue 2 (Exantas, Athens 2002, in Greek), and «The Classical Rationalism», Ypomnima sti Philosophia, issue 7 (Polis, Athens, May 2008, in Greek).

Charles J. Stivale, S as in Style, or Ritournelles of Expression

To enter into the Deleuzean conceptual plateau of style is to discover in many ways the very processes of difference and repetition, hence the very movement of ritournelles. On the one hand, in a range of texts, Deleuze emphasizes repeatedly that style functions as “a kind of foreign language” within one’s own language, but also that “difference and repetition are the two inseparable and correlative puissances of essence” (Proust 49). On the other hand, the very range of texts in which Deleuze considers style points also to a range of domains in which styles operate and vary, most notably in philosophy itself, in literary expression, and as what Deleuze calls, in Negotiations, as writing as “an attempt to make life something more than personal, to free life from what imprisons it,” adding “Creating isn’t communicating but resisting” (Negotiations 143). In many ways, these reflections from Negotiations (complementing the longer discussion of style in L’Abécédaire de Gilles Deleuze from 1988, at the same time as the Negotiations interview) sum up succinctly the differences and repetitions of Deleuze on style throughout his career. Thus, in the context of the multi-faceted thematics of the Athens conference, I will reflect on the Deleuzian concept of style in terms of its necessarily mutating ways of adapting to the challenges of resistance and freedom.

Charles J. Stivale is Distinguished Professor of French at Wayne State University, Detroit MI USA. Besides writing in the field of nineteenth-century French literature, he has written two books on Deleuze (The Two-fold Thought of Deleuze & Guattari, 1998; Gilles Deleuze's ABCs: The Folds of Friendship, 2008); edited and co-edited two volumes on Deleuze, co-translated Logique du sens, and translated the text of the eight-hour video interview, L'Abecedaire de Gilles Deleuze, for subtitles in the zone 1 DVD, Gilles Deleuze, From A to Z (MIT/Semiotext(e), 2012).

Engin Sustam, Deleuze et Guattari : La géographie transnationalisée pour l’aspect micropolitique

Pour problématiser la géographie comme un concept de dénationalisation dans la philosophie consiste à dépasser la définition strictement territoriale en l’associant à d’autres termes comme reterritorialisation et déterritorialisation. Nous avons tendance aujourd’hui à parler d’une réflexivité de la géographie déracinée et errante dans la perspective micropolitique, d’un devenir singulier et d’autres formes de subjectivité ou intersubjectivité. Alors, retraçant la trajectoire de certains livres de Deleuze et Guattari, donc cette proposition voudrait questionner la formation d’une pensée macropolitique de l’état-nation sur la géographie, le capitalisme mondial intégré, autour de la forme-État et de la violence souveraine et la guerre sur le territoire et ses mutations contemporaines. Le terme « rhizome » nous aide ainsi à apercevoir le mouvement de la perception géophilosophique chez Deleuze et Guattari. Le mouvement de reterritorialisation et déterritorialisation lui donne donc la rupture et la discontinuité avec l’unité de l’état-nation. Le concept de « géographie » est utile pour notre analyse en présence et facilite la découverte des mouvements transnationaux, des tendances sans frontière et des tensions qui se situent dans la segmentarité transnationale ce que disait Guattari dans La Révolution Moléculaire. À ce regard, la géographie devient la pratique des hétérotopies face à l’homogénéité. Gilles Deleuze et Félix Guattari offrent ici un des meilleurs aperçus des enjeux de la pensée sur le devenir. Le devenir est un mouvement d’affect comme le devenir mineur, le mouvement nécessaire ainsi que le déplacement constant du temps et de l’espace, qui permettent de saisir l’événement autour d’un mouvement géographique sans identité.

Engin Sustam wrote his Master thesis: "Reading the social in the global system and minor politics" at Mimar Sinan Fine Arts University. In 2005, he wrote his second Master thesis: "Trauma and forced migration in modern Kurdish literature after 1990s Post-war period, Turkey" at Ecoles des Hautes Etudes en Sciences Sociales - EHESS, Department of Political Sociology. In 2012 he wrote his dissertation on "Kurdish subaltern culture and contemporary art in Turkey: deviation, interpenetration and deterritorialization" at EHESS. His dissertation project is being prepared for publication at L' Harmattan publishing based in Paris. Engin Sustam is an Assistant Professor in the Department of Sociology at İstanbul Arel University since 2013. He also prepares a seminar course for İstanbul Galatasaray University for academic year 2015-2016. (Seminar’s name: Subject and deterritorialisation) Recently, he is problematizing violence, new revolt movements and post-totalitarism. Professor Sustam has an interdisciplinary approach with focus on, political philosophy and psychoanalysis. Among his publicised works are “Global Revolt Movements and Bio-political Domination” by Wiener Verlag für Sozialforschung Publication, (April 2015, Vienna-Wien), “Kurdish Subaltern culture and Contemporary art in Turkey”, by L’Harmattan Publication -Paris, “Reading Violence and Revolt Movement in the Middle East” in the review: Teorik Bakış-Istanbul, “The social content of conspiracy theories” in the review Teorik Bakış-İstanbul, “Rethinking Foucault: Biopolitics and Post-totalitarianism” by Minör Publications, “Nostalgia of Ottoman Empire and security discourse of state at the age of Biopolitics " in the review Rose de Personne-Paris /Hatmattan, “Micropolitical dynamics of the revolt movements and politics of dissensus” by Metis Publications-İstanbul, “The subject to Subaltern: Kurdish Cultural Studies and Memory“ in Çizgi Kitabevi Publication-Turkey, “Memory, Narration and reterritorialization: cultural expressions and identity expressions in exile ” by Bordeaux University Publications-MSHA. Sustam is interested in sociology, philosophy and arts, his research areas are Postcolonial Studies, Kurdish Studies, Art Theory, Philosophy and sociology of Art, Subaltern Studies, Deleuze Studies, Foucault Studies, Poststructuralist Philosophy, New Revolt Movements, Microsociology, Subculture Studies, etc. Currently, he writes for L’İntempestive, La Rose de Personne-Paris, Teorik Bakış-Istanbul, Art-İst actual-modern-Istanbul, Duvar and Dipnot-İstanbul reviews and is an editorial member of the same reviews.

Ass. Prof. Sociology, İstanbul Arel University, Ph.D, EHESS-Paris

Grazyna Swietochowska, The Scope, Definition and Effect of the Deterritorialization Feature in Audio-visual European Film Theory

I can name the methodological specificity of my work an "excavations" practice in a "non mother-father" narrative cinematic material. With reference to Guattari's and Deleuze's works i established a model of an archaeological practice of interpretation, because of the image that is always a stratificated one.I found the primary source for this creative research in Thousand Plateaus and observed how these diagnosed data operate links with the ensuing stages of reflection on audiovisual culture. Following the post-Deleuzian thought of Laura K. Marks, I outlined a map of selected cinematic texts orientated in haptic material of film image? haptic is a better suited word than "tactile" since it does not establish an opposition between two sense organs, but rather invites the assumption that the eye itsel may fulfill this non-optical function. They are dimensions of consuming and devouring (physical gesture masking/reproducing different layers of archaeological image). This is the case in the following films: Sun in a net, dir.Stefan Uher (1962), Diamonds of the Night, dir. Jan Nemec (1966), Daisies, dir. Dusan Hansk (1969). The sound, topology of sound, the case of sounds' displacement, sound/talking/ musical counterpoint are the other faces of the same superior parameter of deterritorializations as a subject of the Eastern European cinema? I am following geological layers of one of the possible examples of minor cinema to get to the invisible dimensions of the collective audiovisual archive. Sound and visual anti-regime have still got something in common with the crystal image, a notion entered actually by Guattari's crystal of time, and defined by him as a ritornello par excellence (Deleuze, 1989: 92).