While constitutions are written is response to series of situations of persons, places and things in space, they are often described as a response to series of situations of persons, places and things in time. For many reasons, the law prefers to rely on the interpretation of constitutional language in terms of time-based historical and sociological facts. The law prefers to make these (usually written) responses to situations found in constitutions into fetiches of persons, places and things in time (the past or the now) while generally disregarding the lingering presence of these persons, places and things in space.
While it is true that original documents are kept in archives and that they play a role in interpretation, the actual persons, places and things as they exist in space today are not considered relevant to this process of interpretation.
In the ruins all our own these persons, places and things in space are all that matters, and the many alternate histories than can and will become of them are but secretly subservient to these persons, places and times in space. While it is true that these persons, places and things are often enshrined and entombed, preserved as museum and memorial sites, the activity going on with these sites show us all we need to know to interpret constitutions. One of the great things shown in these sites is the fetich character of the past (or history) and present themselves. In the ruins all our own the activity around these two fetiches is the true source of political power. In these ruins every true depiction of the historical and sociological past and present is a mask that often embodies: (1) both the past and present of persons, places and things, and (2) some inevitably “birdlike” quality that may be hard to discern, but is always present.
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