My brother and I are home for our grandma’s 90th. We sit on the floor, tailbones aching, paging through dusty stacks of family albums. We trace faces through the protective gloss of picture sleeves. We smile. We laugh. But we also complain: why is it so hard to eliminate the material glare of each photo…
One of my warmest memories is a pattern: me in the passenger’s seat of my grandpa’s (Bobo’s) dusty, wood-paneled station wagon, Bobo behind the wheel, sun glinting off his square framed glasses, telling me a story (probably something comedically jarring, like that time he complimented a villager’s cat in rural Burma, mistakenly using a word…
When I think about the resistance of material things—those tactile objects giving shape and texture to physical reality—I think about how I bought a home in the forest on a small plot of land, where I put things into the earth so that it yields things in return. I think of how the invasive creep…
The DJ as digital griot re/de/sutures fragments of cultures whose totality has been elided by—and eludes—Western ontologies, perpetually connecting black rhetorical traditions with the technologies and possibilities of multimedia writing. Digital griots’ use of “arranging, layering, sampling, and remixing are inventions . . . binding time as they move the crowd and create and maintain…
I’ve been thinking about how the deeply sited nature of diaspora translates into digital spaces that collapse time, space, and embodiment—elements whose intersection manifest as “site,” a concept Han suggests is the antithesis of hyperculture. But I’ve also been thinking about who might guide us through “de-distanced” landscapes, enacting Walter Mignolo’s decolonial concept of “pluriversality,”…
Folsom reminds us of the inherent excess haunting both database and narrative: each requires a perpetual eclipsing of an out-thereness; a map of infinite possibilities that can only be illuminated one at a time, emerging from thresholds like phantoms. If databases provide bits and pieces rendered visible by a series of choices; narratives are the…
As I reflect on what it means for diaspora to be sited, Hayle’s words illuminate a puzzling interlinkage between diaspora and database: both “can only speak that which can be explicitly spoken” (1605). When I think of Karen peoples’ movement across time and space, I think of fixed dates and mappable locations—material sites locked into…
A product of Burma’s diaspora, I’m rooted in a country only familiar to me in its immaterial, unbounded, storied form; evoking a home that is more apparition than physical site. Yet, my roots—my linkages to the non-space of Karen oral histories—are also characterized by an abiding rootlessness: we (myself/my ancestors) dwell not in static spaces…