A kind of a "dangerous supplement", marked, scarred on a body, post-orgasmically, always, already in anticipation of (a) crisis OR for a desert avec 'agape'. Mindb(l)ogg(l)ing Noise. "Avalanche, would you share my last pursuit?" (Baudelaire)

Monday, November 26, 2007

Post-Freudian Impressions: Redefining the relation between church, power and the 'mommy-daddy-me' triangle in Cyprus after 1974



The repetition of the phenomenon of setting the blame on the other, as an attitude fundamentally characterizing the postcolonial, finds itself here in a paradoxically mediated one-to-one correspondence with the as of yet undifferentiated manifold of state-church power that had been consolidated in the figure of Makarios. The dangers for the alliance between the familial and the political (with the proper name 'Makarios' signifying the approximation of a nom du pere) brought forth by the introduction [in the guise of import] of the technological advances produced by an enlightenment that has been absent in an almost exaggerated fashion, are to be gazed at through the medusa-like laser eyes of the other as non-lover, as the one who in the guise of an arranged marriage conceals/veils an immemorial threat. In this fusing of the politics of blame with the realm of the aesthetic, in its revolutionary simulation of the space of celebrations of national commemorations in educational institutions and simultaneously of the stage of the kindergarden birthday party or the wedding, 'En i mana mou pou fteei' with the self-referential twist of quasi-english-accented cypriot dialect [ambiguously camouflaging its alliances within the post-colonial context it has set itself] reflects a certain failure to cope, a certain resignation: it brings with it no recipe for the dismantling of the aforesaid triangle, nor any effort towards the demarcation of church from state. Rather, it revolutionizes the fact of its own inability to put forth anything ostensively referential that could go beyond the realm of influence of the church and its coextensive family relations. It thus transforms the act of singing into a repetition of the voice's own impotence.

8 comments:

alexandra said...

re.. akoueis jino to sample, peripou sto 1.40, pou vasika en se oullon to traoudi pou pai "oo! yeah!"?

Hiphop sampling and production in post-'74 trans-european song writing in relation to the mother figure.

Constantinos said...

I sapilla sinexizete: Ax kounellaki ax kounellaki, 3ilo pou tha to fas or know which steps you have to take in your career if you are intending to become a Cyprus Airways steward
http://youtube.com/watch?v=SxGRvvsBx4w&feature=related
ps. Jester, you are a legend

Constantinos said...

Also, have you realized that people (in general, not only for eurovision) are no longer introduced / they no longer introduce themselves as "gennithika sto / sti" because soon there will be no people left who had been born in Kerynia, Ammoxwstos (excluding ta kotsinoxwrka) but "gennithike / gennithika" has been replaced by "katagete / katagomai". The last stand to rationalize "Ta sinora mas einai stin Keryni" - kai tou xronou na kanoume xristougenna sta spitia mas -

alexandra said...

I support the motion to confirm jester as a legend.

@kosti. where will it end? or where does it begin? o pappous mou itan pou tin smirni. ahhh ise smirniotissa! and immediate sympathy for clearly suffering in the early 1900s.

i recommend nodding understandingly, shaking the head in despair, and smiling forlornly, thus acknowledging the inherited pain, but showing the strength which you have to continue your life despite it.

Constantinos said...

@ alex: I gues it works both ways (en na mas fkaloun tziai pousties damesa!). Instead of the elimination of refugees we are moving towards a total state of refugees (which is something the government really does not want to see happening). For the inherited pain you are talking about the question is where does it begin. For the government the real worry is where does it end, meaning where does the subsidy ends. Who knows, one day I might be a "refugee" Which is not a bad idea of making money hey? Any Tzieriniotisses around? I am available..."would you marry me, please marry me" (Hal Hartley)

christos said...
This comment has been removed by the author.
christos said...

jester ise thrilos indeed. @alex/costis: what about the universalisation of our suffering - makarios=nasser=arafat - epitomised in our sympathy for (with) the palestinians; our suffering is also theirs because theirs is more: remember, we are the subaltern. @ha-matsakis/EVROKO: kala, eseis pou thelete 2 kratoi epi-menete pws i leukwsia prepei na en i diki 'mas' i protevousa? clearly thinking of hamas/israel's claim to jerusalem.

alexandra said...

sorry re kosti i dont think you get money from the women anymore. just the men. Discrimination helps keeps the finances down? not an unusual business mantra.

but tell me, when you stop inheriting the money, does that mean you stop inheriting the pain too? direct corrolation? or do you get more sympathy for not being subsidized? or since there's nothing to be gained from the pain anymore you go off and live a new, happy life with no historical baggage? ti malakies lalo? There is Nothing we love better than wallowing.

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