Dimitris Papadopoulos & Vassilis Tsianos
The concept of becoming seeks to articulate a political practice in which social actors escape their normalized representations and reconstitute themselves in the course of participating and changing the conditions of their material existence. Becoming is not only a force against something but also a force which enables desire and escape. Every becoming is a transformation of multiplicity to another, write Deleuze & Guattari; every becoming radicalizes desire and creates new individuations, new affections, new diversifications. But, interestingly enough, the end of all becomings is not the proliferation of diversity and difference, it is its disappearance. Becoming imperceptible is the immanent end of all becomings, it is a process of becoming everybody/everything by eliminating the use of names to describe what exceeds the moment.
We will show how migrants transform themselves and change constantly their practices and alliances in order to sustain their own subjective paths of mobility: the autonomy of migration! In this part we want to show that becoming becomes the rule when the spaces of existence cease to be pure and emerge as transit spaces of mobility. Becoming animal, becoming woman, becoming child is essential to mobility, and becoming mobile is essential to labour, and labour as their biopolitical sphere of activity is essential to the acceleration and multiplication of desire.
Rutvica Andrijašević / Rosi Braidotti
Rosi Braidotti recovers (in this interview with Rutvica Andrijašević published in 2002) the imaginary of a postnational Europe (daughter to the Jewish diaspora and Western European anti-fascism), opposing it to the hypernationalistic one of an Europe of regions. Her idea seems to be fully contemporary today, when transposed to the Europe of Berlusconi, Sarkozy, and Merkel, when one is forced to ask: why does Europe not make us
In his text on new modes of social recomposition, Gerald Raunig aims for a specific form of composition that flees, eludes, betrays the concepts not only of the state apparatus, but also of the community. He elaborates this "composition without a composer" with Gilles Deleuze' and Félix Guattari's concept of "abstract machines".