nanopolitics handbook - Minor Compositions

care (not just individual but collective) that evade the neoliberal capture ofself-help and self-management as well as new ageist solipsism?If it’s a question of self-care, of resistant autopoeisis, it’s also a question ofreproduction that’s at stake here: to find collective ways to pay attention tohow bodies are constantly produced and reproduced, according to lines ofpower, force, affect and desire. What might we need to take into account instruggling for autonomous reproduction? We move between different registersof sensing, perception and articulation, we meet limits as well as openingswe weren’t aware of, we get to meet bodies we do not know, perhaps evenbodies we did not know could be possible. We experiment different ways ofembodying change to our micro-realities, our worlds, friendships, work, politicalorganising and our being in space and time.We care not just about the reproduction of bodies as bodies, but also ofbodies of bodies, of aggregate bodies such as our flat shares, our groups, ourfamilies, our neighbourhoods, where no fixed functional differentiation isimposed... the point being that we insist on also feeling them. No abstract talkof social reproduction without that capacity to sense and move as the collectivebody without organs. 7Questions for any-becoming-bodyWhen we began our collective experiments, we found ourselves bringing awhole host of questions to the process: a list that has only grown and expandedwith time. Curious, doubtful and ambivalent questions – our challenge wasto address them in embodied encounters, shared experiments in movement,touch, vibration and speech. These questions, these problems and concerns,are what moves us. They are the dynamic and unstable ‘core’ of nanopolitics.As we have moved through our encounters, we have asked:How can we think a politics that starts from the movements of bodies?Or rather: how do we live politics all the time, how do our bodies resistand propose different paths often without our conscious knowing? Thisincludes a politico-corporeal investigation into the social and the economicfrom the point of view of what our bodies refuse or demand to do,from our fatigue, stress, depressions to our addictions, compulsions andguilty resistances, procrastination and snoozing to the affirmations of ourpleasures, desires and energies. Too often we have found that our politicalactivism mirrors the hyper-productive mode of our work, with its overwork,stress and guilt. How to politically investigate and reshape workand politics from the point of view of what our bodies can and cannot do?27