nanopolitics handbook - Minor Compositions

each other even though (and precisely because) we don’t know for sure whatwill come? Care does not just rely on the existence of stable local lives, fixedjobs or homes: the networks emerging around so-called migrant ‘care chains’are instances of how people invent ways of being able to care for each other,across the most difficult circumstances and long distances. To be sure, ittakes a lot of trust to establish care across borders, and those relations donot replace a shared material-physical everyday where care means lookingafter bodies. Yet as increasing amounts of young people migrate with risingunemployment in Europe (where this text speaks from), to find work abroad,transnational forms of care increasingly have to be negotiated with local ones.This means that the roles of both family and networks change in providingcare 13 : how to intelligently and sustainably negotiate local commitment withtrans-local movement in the age of global capitalism? The way capital likes usis punctually cooperative but ultimately isolated, competitive and dispersed.Can we imagine another politics of the trans-local, a networked politics thatreaches across borders not just formally in organising and collaborating, butalso more intimately in solidarity and care?What if we imagine a kind of marriage-like bond with our friends, if weimagine co-habitation and co-parenting based on our existing organisation oflife and work? Someone from the Barcelona Schizoanalysis Group points tothe difficulties of negotiating migration, flexibility, trust and care:Many and many of us were migrants at that moment: and that couldbe migrants from Spain itself, or from Europe, or some of us were fromLatinamerica, so it was a migration that could be from nearby or fromfarther away, but we all lived that ‘being foreign’ a bit. And so there wasalways this thing of – between coming and going, feeling that it tooka lot to have a more stable common territory. And we were also veryafraid of not knowing up to where we could count with the other, becausewe all lived a bit in this indeterminacy. I knew that I could counton myself, and that the other person probably really wanted to supportme and to have me support them, but those then were very temporarypacts, very brief, where very probably the other would leave and then Icould no longer count on them because they’d no longer be around. Sothis question of housing/home [vivienda] not just as in ‘the house’ butas in ‘how to inhabit’. So that was something that was there, as in...concrete practices of inhabiting. And the other [question] is to do withthe precarity of work. To know that we were very fragile but that in anymoment we could be left without work, and on top of that, without anetwork – that at least when you’re in your place of origin you have192