Nuke Love

Burlap, Glass Beads and Metal /36 x 102 (in)

Work focus on a new age love of the power; where one is judged with warhead expansion and giving birth to the dangerous, new age nuclear arms race with negative international security trends, this should be worrying.

The diffraction [indeterminacy]of time at the core of quantum field theory, troubles the scalar distinction between the world of subatomic particles and that of colonialism, war, nuclear physics research, and environmental destruction; all of which entangle the effects of nuclear warfare throughout the present time, troubling the binaries between micro and macro, nature and culture, nonhuman and human. Barad thus attempts to think through what possibilities remain open for an embodied remembering of the past which, against the colonialist practices of erasure and avoidance and the related desire to set time aright, calls for thinking a certain undoing of time; a work of mourning more accountable to, and doing justice to, the victims of ecological destruction and of racist, colonialist, and nationalist violence, human and otherwise – those victims who are no longer there, and those yet to come. 

(Troubling Time/s and Ecologies of Nothingness: Re-turning, Re- membering, and Facing the Incalculable /Karan barad)

Nuke Love

Burlap, Glass Beads and Metal /36 x 102 (in)

Work focus on a new age love of the power; where one is judged with warhead expansion and giving birth to the dangerous, new age nuclear arms race with negative international security trends, this should be worrying.

The diffraction [indeterminacy]of time at the core of quantum field theory, troubles the scalar distinction between the world of subatomic particles and that of colonialism, war, nuclear physics research, and environmental destruction; all of which entangle the effects of nuclear warfare throughout the present time, troubling the binaries between micro and macro, nature and culture, nonhuman and human. Barad thus attempts to think through what possibilities remain open for an embodied remembering of the past which, against the colonialist practices of erasure and avoidance and the related desire to set time aright, calls for thinking a certain undoing of time; a work of mourning more accountable to, and doing justice to, the victims of ecological destruction and of racist, colonialist, and nationalist violence, human and otherwise – those victims who are no longer there, and those yet to come. 

(Troubling Time/s and Ecologies of Nothingness: Re-turning, Re- membering, and Facing the Incalculable /Karan barad)