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Dark Sound Mikel R Dark Sound Mikel R. Nieto Dark Sound | Mikel R. Nieto Field Recording Series by Gruenrekorder Germany / 2016 / Gruen 167 / LC 09488 / EAN 4050486956762 ISBN 978-3-00-052370-0 Depósito Legal: SS230-2016 Rebisioak / Revisiones / Revision: Illart Alkorta & Blanca Rego Tradukzioak / Traducciones / Translations: 11itzulpen Diseinua / Diseño / Design: Sonia Ciriza Imprimatzailea / Imprenta / Printed in: Leitzarán Grafikak, S.L. Papera / Papel / Paper: Dark Beltz / Negro / Black polycarbonate CD Azken edizioa, masterizazioa eta karbono aztarna Irlandatik Slavek Kwi-k, 2016ko Otsaila Edición final, masterizado y huella de carbono desde Irlanda por Slavek Kwi, Febrero 2016 Final editing, mastering and carbon print from Ireland by Slavek Kwi, February 2016 Eusko Jaurlaritzak emandako laguntzari esker gauzatu ahal izan da argitalpen hau, Arte Plastikoen eta Ikusizkoen eremuko jarduerak sustatzeko eta garatzeko diru-laguntzen programaren barruan, argitalpenen modalitatean (2015). Esta publicación ha sido posible gracias al apoyo del Gobierno Vasco, dentro del programa de Subvenciones para el fomento y desarrollo de actividades en el área de las Artes Plásticas y Visuales, en la modalidad de publicaciones (2015). This publication has been possible thanks to the support of the Basque Government as part of its programme of grants for the encouragement and development of plastic and visual arts, in the publications category (2015). Liburu hau erostean, planeta suntsitzen laguntzen ari zara. Brent petrolio-upelak (LCO) ezartzen du liburu honen prezioa. Con la compra de este libro estás colaborando con la destrucción del planeta. El precio de este libro lo establece la cotización del barril de petróleo Brent (LCO). By buying this book you are contributing to the destruction of the planet. The price of this book is set by the crude oil Brent price (LCO). Anti-copyright. Egileen ©-a ezik. Anti-copyright. Excepto © de los autores. Anti-copyright. Except © from the authors. Orrialde hau nahita utzi da zuriz. Esta página está dejada en blanco intencionadamente. This page is intentionally left blank. I II III IV V VI VII VIII IX X 8 12 42 56 104 127 132 164 172 174 “Yasuní Parke Nazionala entzuna dugu, eta bertako mapak ikusi ditugu, baina ez gara bertan izan.” Toñampariko gazte Huaorania. «Hemos oído y visto mapas del Parque Nacional Yasuní, pero no hemos ido para allá». Joven Huaorani de Toñampari. “We have heard and seen maps of the Yasuni National Park, but we haven’t gone there.” Young Huaorani from Toñampari. ― Huaoranien lurraldea irudikatzen duen panoptiko-itxurako marrazki eskematikoa, etxeekin eta bideekin. Deta izeneko gazte huaorani batek egin zuen. ― Dibujo esquemático, con forma de panóptico, del territorio Huaorani, con las casa y los caminos, realizado por un joven Huaorani llamado Deta. ― A simplified panoptic drawing of the Huaorani territory with its houses and paths, drawn by a young Huaorani called Deta. 8 9 10 11 DEABRUA ENTZUTEN DEN LEKU HORRETAN (1) Liburu honek porrot egin du. Nolabait, liburu guztiek porrot egiten dute, zerbait kanpoan geratzen delako beti. Nahiz eta lehen begiratuan ez ikusi, hor dago, beste aldean, hutsean (2). Liburu hau huts horiek guztiak dira, lerro arteko espazio horiek, hitzen arteko zirrikituak. Gai batzuk liburutegien alderik ilunenean daude, gure ametsik sakonenak jartzen ditugun eta denboran luzatzen diren itzalen sorburu diren leku horietan. Gai horietan errepikapena denbora kontua balitz bezala, dagoeneko dakiguna, dagoeneko entzuten ez duguna, dagoeneko ez garena ezkutatzerik ez balego bezala. Amaigabeko isiltasun bat dario, behin eta berriz. Bi isiltasun mota daude: nire aurreko isiltasuna, ni iristean eta ni iritsi baino lehen amore eman duena. Orri zuri batean bezala, dena posible duena; baina hemen ezinezkoa da. Eta beste isiltasun bat dago, iluna eta hondatua, igarotzean uzten duguna, atzean geratzen dena, batere ezagutzen ez duguna. Abandonuaren isiltasuna da; entzun nahi ez dugun hori, horretan islatzen garelako. Gure izatea, gure presentzia eta ahotsa distira bilakatzen dira. Ahots guztiak mutuak dira haien itzalean, eta liburu hau isiltasun hori da, hitz egiten digun ahots mutu hori, iluntasunean distira egiten duen itzala bezala. “Behingoz norbait izan nahi badugu, norberaren itzala ere errespetatu behar dugu.” (3) Friedrich Nietzsche. Liburu hau irakurtzea sakonean entzutea da, non horretarako behar den denbora tolestu eta destolesten den, orriak bezala, denboraren izur bat bezala. Hemen ezer ez da kasualitatea (4). Belarriak dituenak entzun dezala (5). Mundua entzuten ez duenak ez du instrumenturik jotzen, baizik eta entzute bakoitzean haren izate osoa jokoan jartzen du. Entzutea geldiro hiltzea da. Denbora bat dugu; entzutearen denbora, hain zuzen ere. Aldi berean, hiru belarri ditugu, hiru. Hiru espazio daude entzuteko. 12 Bata lehena da, bestearen aurrekoa, guztien aurrekoa, gure aurretik dagoena, kontatu digutena baina oroitzen ez duguna. Ahaztu egin dugu. Bertan, ez dago alteritaterik, ez dago desberdintasunik. Denok batasun bat osatzen dugu, edo, hobeto esanda, denok osatu dugu noizbait. Mundua izanik entzuten dugu mundua. Denborarekin, espazio hori zer den ezagutuko dugu, eta gaur egun guretzat ideala den hori, perbertsioz eta islez betetako erregresioa baino ez da. Gure bihotzaren taupada, eta zuhaitzetatik desberdintzen gaituena, entzundako lehen gauzaren oroitzapena da. Ezer ez da benetakoa hor, eta inork ez daki ezer: dena da oroitzapen bat, literalki, bihotza berriro igarotzea. Bigarren espazioa gaur egun gaudena da, islez eta alteritatez betetako ispilu mugagabe hau. Pertzepzioaren eta logosaren espazioa da, errealitateak duen espazioa gu osatzen gaituen alteritate hori eraikitzeko, alegia. Orain, bi gara jada. Bi espazio, bi belarri. Azkenik, espazio ezezaguna dago. Ez dakigu ezer horri buruz, eta ez dugu ezer jakin nahi. Entzuteari utzi dionak ez digu ezer esaten. Mundu honetako aldia egiteak entzuteari uztea esan nahi du, inperatiboan zein erreflexiboan. Ezer ez. Aditzaren denborak desioaren denborak dira. Desiratzea entzun izana da. Jakitea entzun izana da. Zure desioa da irakurtzen nauzunean entzuten duzuna; nire ahotsa, berriz, zure hirugarren belarria. Entzutea (6): “Ni naiz [moi], esan zidan entzuten didan nire egoak [moi]. Nik [je] erantzun diot: ego guztiak puntu honetan daude, eta, niri dagokidanez, nik [je] ez zaitut entzuten.” Antonin Artaud. 13 Entzutea ezin da biologiaren baitan ulertu. Ez da inoiz objektiboa, eta entzutearen helburua ez da inoiz objektibotasuna. Era berean, ez gara ikusle neutralak, guztiz kontrakoa baizik, entzule sinpatikoak gara. Ahozko historiaren bitartez, bestearen diskurtsoko isiluneak arretaz entzuten ikasten dugu (7), eta horrek egoari uko egitea dakar. Entzutea gailentzen zaigu beti. Entzuteak besteari irekitzea esan nahi du, eta entzuteko ekintzan irekitzen da mundua, haren berezko esentzia eta potentziala. Horren barnean irekitzen gara. Entzuten dugu ulertzen dugulako: kartsuki sutzen gara, elkarrengan, gure entzuteetan eta elkarren presentzian. Munduarekiko (para-con-el-mundo) bilakaera bakarti batean lotuta gaude. Entzutea ekintza sozial isila da. Entzuteak gure burua bestearen ispiluan islatuta ikustera behartzen gaitu, aztertzen ditugun gauzak berezko interesak dituzten subjektu aztertzaileak direla ohartaraztera garamatza. Bestearekiko erantzukizun batera kondenatuta gaude (8), desioaren aurretik ere, presente agertu eta nire onera itzuli aurretik. Soinua bat-batean iristen zait, hedatzen nau eta lekualdatu. Nire izateak engaiatzen zaitu. Nire entzuteak barne hartzen zaitu. Ez da disoluziorik gabeko soluziorik. Bizikidetza ez da aukera bat, baldintza bat baizik. Existitzea modu bikoitzean existitzea da beti. Bestea entzuteak nire presentzia baieztatzen du. Presentzia presente zentzuan, ez izatearen zentzuan, baizik eta izatera igarotzea zentzuan, horretan zabaltzea, ni naizen munduan murgiltzea, flâneur-a. Presentzia ez da presente egotea, ezta gutxiago ere. Entzutean, haragitutako izaki gisa ditugun gaitasunak entzuten ditugu: entzumenezko izakiak gara. Entzuteak presentzia-egoeran jartzen gaitu, eta, hortaz, zalantzan gaude etengabean. Gure haragitzearen izaera gure oinordekoa da horretan. Munduaren entzutearentzako pabilioiak gara. Animaliak, basoa eta landareak ere entzuten duten izaki dira. Munduko presentziak dira, entzunezko gorputz diren heinean. Oihanaren soinua sakonean barneratuta dugu. Gaueko soinuak, txorien aieneak, kexatzen diren igelak eta oihu egiten duten intsektuak. Soinurik arraroenak negarrez ari diren tximinoenak dira. Haien ahotsek arrazoimenaren oinarria ezartzen dute. 14 Ezagutza (9) entzumen mota bat da, obedientziarako pabilioi bat. Irekiera munduan dugun hasiera inauguratzen duen obertura da. Beti irekita dagoen zauria. Soinua egiten duen hori izateko gaitasun saihestezina daukagu. “Gaur egungo gizonak oiloen modukoak dira: hegoak dituzte, baina ez dakite altu hegan egiten.” Hitzen esanahi sakona hezkuntzaren itxuran desagertu da. Huaoraniek hitzen indarrari balio bat ematen diote. Hitz egitea hitz egite soilagatik historian gertatutako aldaketa bat da, hitz hutsez betetako diskurtsoa. Gaur egun, hitz egite soilagatik hitz egiten dugu, erantzunik espero gabe, inolako itxaropenik gabe. Adinekoen arabera, huaorani gazteek ez dakite hitz egiten. Entzuten dute baina ez dute aditzen, pentsamendua galdu dute. Hitz egitearen eta entzutearen artean, disonantziak eta gaizkiulertuak ezabatzen ez dituen harmonia bat dago, bestelakotasun absolutuarekin elkartzeko lekua baita. Zarata, aitzitik, alteritatea
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