Archives Of Memory-Pool

Children never stop talking about what they are doing or trying to do: exploring milieus, by means of dynamic trajectories, and drawing up maps of them.
Maps, on the contrary, are superimposed in such a way that each map finds itself modified in the following map, rather than finding its origin in the preceding one: from one map to the next, it is not a matter of searching for an original, but of evaluating displacements. (from deleuze)

That which makes each history historical and each tradition transmissible is the unforgettable nucleus that both bear within themselves at their core. The alternatives at this juncture are therefore not to forget or remember, to be unaware or become conscious, but rather, the determining factor is the capacity to remain faithful to that which having perpetually been forgotten, must remain unforgettable. (from agamben)
Maps should not be understood only in extension, in relation to a space constituted by trajectories. There are also maps of intensity, or density, that are concerned with what fills space, what subtends the trajectory.
This is why the imaginary and the real must be, rather, like two juxtaposable or superimposable parts of a single trajectory, two faces that ceaselessly interchange with one another, a mobile mirror.
...just as trajectories are no more real than becomings are imaginary
"Hodological space relates to the human experience as a complex social energy field, and, applied to cinema, it can show that the cinematic experience is much more immediate, much more dependent on the existence of others, and much more socially conditioned than assumed in theories that heavily epitomize the concept of look only."
What is necessary is what he called ‘this seeing’, a ‘seeing’ which is not related to ‘thinking’, a gaze which doesn’t ‘reflect’; this ‘seeing’ is for him the language of the children ‘who do not speak’

Well, the point was the make them visibles using the archive as a tool a public archive to make traumas have a schema and trying to inscribe them into the archives and monuments of history.
"Linguistic being (being-called) is a set (the tree) that is at the same time a singularity (the tree, a tree, this tree); and the mediation of meaning... cannot in any way fill the gap in which only the article succeeds in moving about freely. One concept that escapes the antinomy of the universal and the particular has long been familiar to us: the example.... the proper place of the example is always beside itself, in the empty space in which its undefinable and unforgettable life unfolds. This life is purely linguistic life. Only life in the word is undefinable and unforgettable... Being-called - the property that establishes all possible belongings (being-called-Italian, -dog, -Communist) - is also what can bring them all back radically into question. It is the Most Common that cuts off any real community...These pure singularities communicate only in the empty space of the example, without being ties by any common property, by any identity. They are expropriated of all identity, so as to appropriate belonging itself..." [Giorgio Agamben, The Coming Community, pp.9-10]
a becoming is not imaginary, any more than a voyage is real.
To respond to this exigency is the only historical responsibility I feel capable of assuming fully. If, however, we refuse to respond, and if, on both the collective and individual levels, we forget each and every relation to the mass of the forgotten that accompanies us like a silent golem, then it will reappear within us in a destructive and perverse way, in the form Freud called the return of the repressed, that is, as the return of the impossible as such.
"‘Autistic space’ and its tracing brings at its limit the question of indeterminacy within the common experience of space and its representation, a limit that challenges conventional notions of space and community. The main question addressed by Deligny’s work is that of the ‘common’. In a world dominated by the drives of separation (e.g. increasing privatisation, individualism, exclusion, segregation…) what are the means to construct the common? How can different ways of mapping contribute to this construction?"
the woman who receives an envelope which contains another addressed envelope which contains another addressed envelope "which skips from memory to memory without itself ever coming to mind" (P)
For example, I do not play the horse, any more than I imitate this or that horse, but I become a horse, by reaching a zone of proximity where I can no longer be distinguished from what I am becoming.

It is becoming that turns the most negligible of trajectories, or even a fixed immobility, into a voyage; and it is the trajectory that turns the imaginary into a becoming.
"Lapses, parapraxes, and symptoms are like birds that strike their beaks against the window. It is not a question of interpreting them. It is a question instead of identifying their trajectory to see if they can serve as indicators of new universes of reference capable of acquiring a consistency sufficient for turning a situation upside down."