#deterritorialization

BY WAY OF NOMADISM

we always rediscover the figures of this paranoiac and his perverts, the holy man and his disciples, Christ and his Saint Paul. Moses flees from the Egyptian machine into the wilderness and installs his new machine there, a holy ark and a portable temple, and gives his people a new religious-military organization.

The nomads are there, on the land, wherever there forms a smooth space that gnaws, and tends to grow, in all directions. The nomads inhabit these places; they remain in them, and they themselves make them grow, for it has been established that the nomads make the desert no less than they are made by it. They are vectors of deterritorialization. They add desert to desert, steppe to steppe, by a series of local operations whose orientation and direction endlessly vary. The sand desert has not only oases, which are like fixed points, but also rhizomatic vegetation that is temporary and shifts location according to local rains, bringing changes in the direction of the crossings. The same terms are used to describe ice deserts as sand deserts: there is no line separating earth and sky; there is no intermediate distance, no perspective or contour; visibility is limited; and yet there is an extraordinarily fine topology that relies not on points or objects but rather on haecceities, on sets of relations (winds, undulations of snow or sand, the song of the sand or the creaking of the ice, the tactile qualities of both). It is a tactile space, or rather 'haptic,' a sonorous much more than a visual space. The variability, the polyvocality of directions, is an essential feature of smooth spaces of the rhizome type, and it alters their cartography. The nomad, nomad space, is localized and not delimited. What is both limited and limiting is striated space, the relative global: it is limited in its parts, which are assigned constant directions, are oriented in relation to one another, divisible by boundaries, and can interlink; what is limiting (limes or wall, and no longer boundary) is this aggregate in relation to the smooth spaces it ‘contains,’ whose growth it slows or prevents, and which it restricts or places outside. Even when the nomad sustains its effects, he does not belong to this relative global, where one passes from one point to another, from one region to another. Rather, he is in a local absolute, an absolute that is manifested locally, and engendered in a series of local operations of varying orientations: desert, steppe, ice, sea.

In the modern, secularized thought of Deleuze, hermeticism takes on the guise of a “deterritorializing” of both spirit and organic matter, envisioning both as expressions of an “anorganic” and “machinic” play of forces. Yet despite his irreligiosity, Deleuze still conceives of the liberating potencies of deterritorialization as a matter of experimental theandric aspiration, an elaboration of the cosmos as a Bergsonian “machine for the making of gods.”24

Conjugate deterritorialized flows. Follow the plants; you start by delimiting a first line consisting of circles of convergence around successive singularities; then you see whether inside that line new circles of convergence establish themselves, with new points located outside the limits and in other directions. Write, form a rhizome, increase your territory by deterritorialization, extend the line of flight to the point where it becomes an abstract machine covering the entire plane of consistency.

What a curious deterritorialization, filling one's mouth with words instead of food and noises. The steppe, once more, seems to have exerted strong pressures of selection: the "supple larynx" is a development corresponding to the free hand and could have arisen only in a deforested milieu where it is no longer necessary to have gigantic laryngeal sacks in order for one's cries to be heard above the constant din of the forest. To articulate, to speak, is to speak softly. Everyone knows that lumberjacks rarely talk. Physiological, acoustic, and vocal substance are not the only things that undergo all these deterritorializations. The form of expression, as language, also crosses a threshold.