... I will begin the note by explaining the timeline and actors followed by a discussion of the methodological considerations necessary when researching Reddit. This will be followed by an analysis of WallStreetBets as an example of contemporary anarchist organizing characterized by what I call creatively subversive poetic terrorism, borrowing inspiration from Hakim Bey (1985) and Just and Petersen (2023). ...
... Hakim Bey's concept of poetic terrorism captures this anti-establishment sentiment expressed through satire, as it employs tactics aimed at subverting the relations of power through '[behaving] like a confidence-trickster whose aim is not money but change' (Bey, 1985). This confidence-trickster behavior is reflected in the concept of loss porn on WallStreetBets and concisely describes how their aim became destroying the hedge funds by defeating them at their own game and doing so while mocking the rationales of the financial system (Williams, 2007: 305 ...
... This kind of offline experiment, made possible by social media, should be encouraged by democracies, particularly when the latter feel "stuck" and are in search for new solutions (Allen & Weyl, 2024). In 2023, Ethereum community members created Zuzalu, an experimental pop-up city located in Montenegro, where members of a previously online-only community spent two months experimenting with new forms of democratic governancemuch like in Hakim Bey's "temporary autonomous zone" (Bey, 2003). Meanwhile, the Próspera company seeks to establish permanent settlements outside the control of the nationstate by building new charter cities in special economic zones (e.g., on Roatán island). ...
... Yet, as argued by Acemoglu (2025) in an essay on meeting the populist challenge to democracy, "experimentation with different alternatives is key-which is another liberal idea that has been forgotten." Indeed, let's not forget that, at the dawn of capitalism, early experiments with democratic governance surfaced in temporary territorial enclaves set up by pirate organizations (Bey, 2003;Durand & Vergne, 2013) and that, from this perspective, current developments involving DAOs with territorial ambitions are but a revival of a phenomenon as old as capitalism. Like in the past, most of these experiments will fail; but democracy will fail, too, if it remains afraid of experiments. ...
Democracy is under siege, but not from the usual suspects. This paper challenges the prevailing narrative that social media platforms are undermining democracy. By distinguishing between democracy in nation-states and democracy in organizations, I draw on empirical evidence in the social sciences to argue that social media primarily document the longstanding decline of political democracy (rather than cause it), while simultaneously fueling a revival of organizational democracy. At the heart of this tension lies what I call the "social media platform trilemma"-the fundamental impossibility for any single platform to simultaneously deliver the democratic benefits of free speech, free usage, and safe usage. This trilemma cannot be resolved through platform-level regulation due to inherent design constraints, but it can be transcended at the industry level through ecosystem pluralism. The most promising path forward is an interoperability mandate with open standards to enable unified multihoming. From digital cooperatives powered by blockchain to experimental communities, social media platforms are incubating radical experimentations that can help revive the ailing capitalist democracy. Social media platforms should only frighten autocrats, not democrats, and any attempt to "regulate" them through censorship and bans legitimizes the autocrat's playbook. This paper is a clarion call for blaming the Internet a little less for society's problems and instead leveraging its infrastructure more strategically to address democracy's challenges.
... Elas podem acontecer em diferentes contextos, como eventos temporários, protestos, ocupações e outras ações coletivas. Hakim Bey (1985) propõe que as T.A.Z.s sejam espaços onde os indivíduos possam experimentar uma liberdade sem restrições e experimentar formas alternativas de vida. Elas são concebidas como locais onde as normas sociais dominantes são temporariamente suspensas e onde novas formas de organização social, expressão cultural e interação podem emergir. ...
... Termos como localismos, glocalismos, gentrificação, migração, segregação, à medida que as cidades crescem e se avolumam, merecem cada vez mais reflexões. Autores como Appadurai (2004), Foucault (2013), Augé (1994) e Bey (1985), analisam criticamente os lugares baseados nesse macropanorama, com abordagens relacionais, entre o Lugar-mesmo, normativo e suas derivações como os Translugares, as Heterotopias (Lugares-outros), os Não-lugares e os T.A.Z.s, respectivamente. ...
A partir da observação de que determinadas obras audiovisuais fazem uso do espaço como sintoma, testemunho ou personagem da história, apresentamos um estudo de como esses lugares são representados nos filmes. Identificamos cinco categorias, a saber: o Lugar-mesmo, o Lugar-outro, o Não-lugar, a Zona Autônoma Temporária (T.A.Z.) e o Translugar. Situados dentro de um determinado espaço social geográfico, em uma região, apontam os deslocamentos possíveis entre esses lugares, suas paisagens e as relações com as fronteiras desses territórios, que ao serem delimitadas, podem ser translocadas ou transgredidas.
... Es muy probable que estuviera pensando en el diseño de apertura de El vecino [4]. ...
... Observa cómo el ojo no puede evitar leer esa diagonal marrón como una tira separada dentro del complejo, de hecho la lee simultáneamente con todas las otras tiras posibles que se pueden extraer de la cuadrícula, incluyendo tres horizontales, tres verticales y la otra diagonal desde la parte superior derecha a la inferior izquierda antes de comenzar a entrar en las tiras que invierten el tiempo real (revisa también la teoría You need to be working in 3. It is quite probable that i was thinking of the opening design in El Vecino [4]. The next night he hears it again and aventura en la puerta de al lado, donde se cuela en el apartamento abierto para encontrar a un tipo disfrazado de superhéroe [5]. ...
... Along with the techno music movement, these events introduced a new way of partying outside of formal and authorized circuits. As "temporary autonomous zones" [15], they enabled partygoers to challenge certain constraints, particularly regarding drug use. Initially, this counterculture began on the outskirts of cities, far from traditional urban party spaces and from official health structures; accordingly, alternative care and peer-support strategies were created to provide help to partygoers in situ. ...
Background
The party setting is a dynamic social environment where the world of drug use, the role of music, and a multiplicity of social interactions all converge, often marked by the disruption of social and temporal norms and rules. People who use drugs (PWUD) in the party setting are rarely targeted by institutional harm reduction (HR) interventions despite the many risks specific to this setting. InterCAARUD Festif Île-de-France (IFI) is a collective of French HR associations implementing interventions in the party setting for over a decade through coordinated teams of HR volunteers. We investigated the organization of the IFI collective with a view to acquiring a better understanding of the specific features that enable it to provide relevant HR interventions in the party setting.
Methods
We collected data over nine months using ethnographic methods (participant observations, photography, field notes and informal interviews), focus groups and semi-structured interviews. We analyzed these data using a thematic analysis.
Results
Three main themes emerged: (1) coordination of the IFI collective (2) horizontality between the collective’s members (i.e., employees and volunteers) and between the nine collaborating HR associations comprising the collective, and (3) affinity between the collective’s members and their commitment to HR. All three themes reflect one of the key features of the collective’s organization in terms of implementing HR actions, specifically the blurring of roles between partygoers, the collective’s employees and its volunteers. This role-blurring fosters the sharing of another key feature - experiential knowledge - at all levels in the collective’s organization.
Conclusion
The IFI HR collective is characterized by coordination, horizontality, affinity, and the commitment of its members. Through the blurring of roles between all concerned stakeholders, experiential knowledge is welcomed and used to improve the adaptability and responsiveness of the collective’s HR actions. All these elements enable the collective to carry out relevant HR actions in party settings, despite economic and organizational challenges.
... Ustálení estetických funkcí je tedy "záležitostí kolektivu a estetická funkce je složkou vztahu mezi lidským kolektivem a světem" (Mukařovský 1966: 25). Aplikování rave estetiky právě ve světě mimo už mnohokrát zmiňovaný bezpečný prostor kolektivu, klubu, nebo dočasně autonomních míst (Bey 1985) okupovaných subkulturou, může být zdrojem nenávistných útoků i společenských rozepří, jak je názorně zpřítomněno v mém následujícím úryvku z deníku psaného v Praze. ...
This study examines the phenomenon of rave culture in its epicentre, Berlin, and confronts it with the Czech scene, which I have focused on as an insider in previous dance-anthropological research. In writing this study, I applied Jan Mukařovský’s aesthetic concept of function, norm, and value to the collected data. Mukařovský’s concept provides a relevant framework for exploring the role of aesthetics in the broader sociocultural context of rave culture, particularly in the context of forming communal identity, value sharing, and reflection on sociocultural influences. The purpose of this paper is to understand how aesthetics and the knowledge of subcultural symbols, codes, skills, values, and ideas, which can be described as subcultural capital, serve to preserve the ethos of rave culture and to maintain important values, including the creation of safe spaces. The rave scene in Berlin differs significantly from the Czech scene in many ways. First, it differs in terms of door policy, dimension, intensity, and state support. Clubs in Berlin are run as cultural institutions that have a major influence on shaping the local cultural and social space.
... Su nomadismo posthumano está presente igualmente en el manifiesto que redacta con Werner con el fin de organizar un ataque a los grandes capitales tecnológicos. Ahí hace referencia a las Zonas Temporalmente Autónomas, campamentos nómadas por excelencia pensados por Hakim Bey (1985) y destinados a ser focos efímeros de oposición: "Les proponemos crear una nueva Zona Temporalmente Autónoma. Ella se manifestará doblemente, en el mundo real y en el mundo virtual, aunque esta dicotomía ya no tenga razón de ser" (Ducrozet, 2017, p. 236). ...
Sin duda, cuando se habla de violencia, uno de los ejemplos arquetípicos en el México del siglo XXI es la desaparición y asesinato de los 43 estudiantes de Ayotzinapa. Este evento sumamente trágico marcó profundamente la relación entre la población y las instituciones de aquel país. Justamente, a partir de los desgarros de esta violencia visceral, Pierre Ducrozet ha logrado extraer con su novela elementos esenciales para describir el mundo de hoy. Tomando como punto de partida este crimen de Estado, Ducrozet construye, con ayuda de un personaje ficticio que escapa de la masacre y huye a Estados Unidos, todo un cuaderno de viajes que ilustra con gran atino nuestra época actual. En su texto encontramos, además, esa aspiración milenaria del humano a la inmortalidad. Los personajes, movidos por un espíritu transhumanista, buscan sobrepasar las limitaciones humanas mediante la tecnología. Es así como esta novela nos permite estudiar el papel que ocupa la violencia en los intentos de mejoramiento humano. Este artículo tiene como objetivo descifrar dicha relación y explorar una de las posibles vías de legitimación del transhumanismo. Para ello, se analizarán tres conceptos clave en la novela: corporalidad subalterna, violencia y movimiento.
... - Ruha Benjamin, Viral Justice (2022) What if we (re)imagined repair as something we might learn from? In its virality, repair might look like archives reshaping notions of provenance to include oral legacies of ownership, meaning, and continuity (National Museum of African American History and Culture) or temporary autonomous zones (Bey 1985) or collaborations for soulinfused theater (BIPOC Arts Coalition), small examples among many compelling "hot spots" of potent viral possibilities. Within archives, repair moves beyond reparative description. ...
In her workshop “Time, Memory, and Justice in Marginalized Communities”, Rasheedah Phillips proposed, “Oral futures is about speaking into existence what you want to have happen.” Upon the precipice of this moment, where catastrophe and hope intersect in unprecedented fashion, what futures will our digital work speak into existence? And, what is at stake if we do not work to shape that future together? This article will explore and interrogate the possibilities and challenges of reparative digital archival practices, building on the authors’ roundtable at the 2023 Association for Computers and the Humanities (ACH) conference. Authors bring experience from academia, libraries & archives, and museums to name disparities and propose alternative practices which address such injustices. For our conversation, we draw on the work of Caswell, Escobar, Jackson, Johnson, and Noble to intentionally invoke a rhizomatic, intersectional understanding of repair. We will incorporate visions of repair as they exist in current scholarship: challenging ownership (Phillips, Nowviskie); revealing what has been long-hidden in datasets (Johnson, Gallon); reframing failure (Caswell, Crosby, Jackson). We seek to address questions such as: what does it mean to engage in reparative work, and how do reparative practices become embodied in self and community? How are (digital and material) resources generated and shared? When does repair falter or fail? And, importantly, is repair possible, and if not, can we imagine together a new guiding principle or tenet? The structure of our intervention follows ASU’s Lincoln Center Design Studio model, which consists of conversational “movements” that first invoke divergent ideas, perspectives, and stories from participants, and then trace convergent themes, directions, and aspirational questions about how we shape the future we want to see.
... In the 1990s, in his anarchist manifesto, Hakim Bey used the term Temporary Autonomous Zone to describe those political or cultural practices configured in local spaces of intervention beyond the tutelage or bidding of the State (Bey 1991(Bey [1985). The Temporary Autonomous Zone doubly assumes the shape of the network. ...
... As Raul Zibechi (2012: 38) argues in his seminal book on social movements in Latin America, "it is within these territories that the movements are collectively building a whole new organization of society". At the same time, these prefigurative movements seek to do more than establish a temporary intervention in the capitalist order, as is for instance promoted by Hakim Bey's concept of the TAZ or temporary autonomous zone (Bey, 2003). The kind of prefigurative politics that we have encountered in the examples of the Paris Commune, the ZAD, or Occupy Wall Street does not pursue a specific and predefined end point, but must rather be imagined as an open-ended process that continuously seeks to expand and prolong itself (van de Sande, 2023: 47-73). ...
In the wake of ‘assembly movements’ such as Occupy Wall Street, the concept of ‘prefiguration’ has received increased attention in radical political theory. What remains undertheorised, however, is the manner and the extent to which prefiguration often implies a territorial claim as a way to secede from existing power relations and institutions. This article seeks to establish this relation between prefiguration and the appropriation of space. It first retraces the idea of prefiguration as a revolutionary strategy to the Paris Commune of 1871 and reconstructs how this experience led to a split within the international workers’ movement. It then continues to distinguish between prefiguration and ‘dual power’, which was introduced by Lenin, and argues that the latter does not bear the same territorial connotation. Finally, the paper turns to a contemporary example of prefigurative politics that is underpinned by a territorial claim – namely, the ZAD or zone à défendre in Notre-Dame-des-Landes.
... Зі згаданою вище концепцією Ж. Дельоза та Ф. Гваттарі схожа анархічна позиція П. Л. Вілкінса, який під псевдонімом Хаким Бей виступав за створення «тимчасової автономної зони» -майданчика опору, призначеного для епохи, коли держава є всюдисущою та могутньою, проте водночас рясніє тріщинами та порожнечами [25]. За Беєм, номадичний образ життя -це передусім образ мислення, що опирається системам контролю та територіальним обмеженням. ...
The article is an attempt at a philosophical reflection of digital nomadism as a socio-cultural phenomenon. The conditions for the formation and specifics of digital identity are described taking into account the rhizomorphic nature of the network society. The presented lines of identity realization, reflecting the worldview guidelines of neo-nomads, emphasize the procedural and technologically dependent character of their existence. The existence space of electronic nomadism is shown to be antinomic, which is contradictory in the conditions of being surrounded by digital flows.
... These kinds of experiences/ practices offer foundations for epistemological paradigm shifts and ways of relating that counteract the disembodiment and inhumanity of the halls of the academy. The decolonial resistance (re-existence) that is a concern of this paper is premised on what social theorists have identified as prefigurative politics or temporary autonomous zones (Bey, 2003). From a decolonial perspective (Mignolo & Walsh, 2018), the term re-existence brings more refinement to the idea of resistance as faculty, staff, and students can together create fields of intra-personal and inter-personal engagement that counteract the neoliberal violences and silences that plague the academy. ...
The human rewilding movement seeks to regain balance between humans and the more-than-human world through particular ways of knowing and doing. During a sabbatical, I engaged in rewilding practices and employed Terrapsychological Inquiry to understand my relationship with the more-than-human world. I sought to learn how this might support my work as a scholar, educator, and change maker in the face of managerialist neoliberal strains in higher education. While the problems of institutions require structural transformations, the professoriate itself must also access its own power. The authors of The Slow Professor suggest the possibilites of mindfulness, pleasure, and relationality. Audre Lorde’s ideas are supportive as she connects agency to the epistemic ground of erotic knowing. Through conversation between my field notes and literature, from the perspective of a white settler, I explore themes of the holding environment, reciprocity/relationality, sensorial attention, and wildness as decolonial pathways to re-existence.
... valcarlos et al., 2020, p. 347 Cripped (non)pedagogies, however, call into question the entire architectures of normative pedagogical constructs (the maintenance of education qua educating -the production of particular knowledge(s)/ethics) and the insidious ways in which they perpetuate certain forms of violence/limitation qua the intonations of particular activist politics and determinative reorganizations of socio-institutional frameworks. Thus, I want to suggest that cripped (non)pedagogies, guided by the spirit of crip theory and cripping, cling to a consistent anti-normative impulse that revels in mutation, contradictoriness, and nonsense (an immanence of immanence) (Deleuze & Guattari, 1996) thereby enlivening/enfleshing more transgressive possibilities for education, miseducation, and anti-education (dis-politics, anarchisms, aberrations, and crip (non) (Illich, 1971;Bey, 1991). Cripped (non)pedagogies, in particular, intend to deterritorialize without reterritorialization/renormativization (Deleuze &Guattari, 1983 and1996). ...
This article aims to navigate the nuanced realm of cripped (non)pedagogies and their potential to reconceptualize/de-conceptualize traditional educational concepts, as well as ethics, politics, and knowledge. By engaging with the tensions and the contextual rebellions of anti-oppressive pedagogies – contrasted against the more radical backdrop of crip theory qua anti-normativity (an immanence of immanence) – cripped (non)pedagogies not only disrupt conventional educational paradigms but also animate mutable, multiplicitous, and nonsensical conceptions/non-conceptions of thought/dis-thought and existence/dis-existence that continuously transgress normative educational boundaries. Throughout the article, I will assert that cripped (non)pedagogies embody a refusal to adhere to pedagogical norms, offering a space/un-space/non-space where educations/miseducations/anti-educations are not confined by normative regimes but are fluid, multivalent, imaginative/de-imaginative/re-imaginative, and aberrant/cripped. The final part of this exploration draws from seminal works in critical pedagogy to enhance our understanding/dis-understanding of how cripped (non)pedagogies align with, yet diverge from, conventional critical teaching methods.
... Durante años, el anarquismo ha tenido en su seno agentes ortodoxos que, como señala Ibáñez, «quieren preservar el anarquismo en la forma exacta en la que lo habían heredado, a riesgo de asfixiarlo y de impedir que evolucione» (Ibáñez, 2015: 11). En este sentido, Hakim Bey ya señaló en 1987 cómo el anarquismo se separaba de poblaciones subalternizadas como la infancia, la comunidad negra o la indígena, convirtiéndose en una aspiración que no abrazaba la heterogeneidad (Bey, 1991). Asimismo, como señala Maia Ramnath (2019), existe una clara dimensión etnocéntrica que ha conseguido que diferentes iniciativas y pensamientos libertarios de Asia, África y Latinoamérica no se consideren como tal. ...
El presente se encuentra caracterizado por la crisis ontológica del sujeto político y por el acercamiento cada vez más claro de la praxis política radical a las tesis libertarias de rechazo de la delegación del poder y acercamiento a la acción directa. La toma de las calles, el asamblearismo, la acción directa, la insurrección individual y la resistencia cotidiana son algunas de las herramientas que caracterizan las nuevas formas de resistencia. Sin embargo, ¿de dónde provienen estas formas? Este artículo tiene como objetivo analizar la manera en la que el posestructuralismo, el anarquismo y los feminismos interseccionales y decoloniales actúan como fuente de inspiración para estas nuevas formas de resistencia política radical.
... One example are the many anarchist and anarcho-punk groups in Latin American, European or North American cities that appropriate buildings or squares in the suburbs to develop their countercultural projects around their own ideology Gravante 2015;Squatting Europe Kollective 2013). These groups frame the marginalization of the peripheries where they act as a marginalization from the neoliberal model that characterizes the social and economic centre of the city, thus creating temporary autonomous zones characterized by their libertarian values (Bey 2003). We can currently observe the same process in many feminist collectives that work in the peripheries; they are proposing different projects such as self-defence courses and feminist social spaces . ...
... In this respect, yet in the seventies of the XXth century, Daniel Bell presented the hiatus between life expectations concerning the sphere of aesthetic autonomy and economic conditions as one of the main contradictions of late capitalism (Bell 1976). We can however mention experimental attempts of overworking the sphere, such as the concept and implementation of so called TAZ's , Temporary Autonomous Zones (Bey, 1991). TAZ is intended to work as a cultural, economic and social uprising, a zone detached from processes of capitalistic performance of urbanity, although once again, live has proven, that most of citizens will never follow its logic as they will recognize it as a challenge of too high level in relation to their threshold of live comfort (Sellars, 2010). ...
Urban creativity tends to be defined as a driving force of the ongoing changes in modern cities. While being a formally neutral term, the “creative,” in practice usually identifies all “good” sides of processes of urban transformations, especially those concerning the rise of spaces for sensual experiencing. The Creative City makes then a certain promise of aesthetic inclusion, enhanced participation, and autonomy for its citizens and visitors. However, the Creative City itself is neither an autonomous concept, nor the self-sufficient urban entity, but is entangled in economic, organizational, and social aspects of urban performance. All this makes us ask, is its promise trustworthy or rather empty?
... De ahí que Day considere que es necesario crear un nuevo marco que denomina "nomadismo", inspirado en la nomodología de Deleuze y Guattari, y que es una versión que sigue el federalismo proudhoniano de particularidades no hegemónicas y de solidaridad mutua. Hakim Bey utiliza el término "nómada" como figura representativa para cuestionar el sujeto universal de la liberación que emancipa a la humanidad (Bey 1991). En lugar de la búsqueda de una revolución violenta, es necesaria una actitud de asociación con otros excluidos y carentes de representación que permita escapar de la actual estructura de poder. ...
El pensamiento nómada de Carlos Pereda es un intento de escapar de la razón arrogante hacia la razón porosa a través de máximas que nos animan a hacer todo tipo de preguntas, incluso las que provocan escándalo. Objeto a Pereda con tres cuestionamientos. La primera interrogación se refiere a por qué si el pensamiento nómada se desplaza de un lugar a otro, no puede apartarse de sus propias máximas. La segunda pregunta si el modelo interactivo de resolución de controversias es universal o particular y cómo este modelo interactivo puede resolver agravios históricos. Por último, la tercera interrogante atañe a cómo este panfleto nos puede hacer ver lo común en una forma de emancipación y resistencia política.
... Indeed, with reference to Glenn's seminal article (2015), we suggest that settler-colonial urbanism is a structure rather than a set of arbitrary events where planning, territory, and space are an ongoing arena of struggle. Hegemonic structures have indeed become more flexible with the emergence of neoliberal policies and opened some 'cracks' for mobility to Palestinians searching for housing, which, rephrasing Hakim Bey (2003), created a temporary decolonised zone. ...
Focusing on the immigration of upper-middle-class Palestinian families to the Israeli town of Upper-Nazareth, originally built by the state to enhance Jewish presence in the area, this paper frames the concept of decolonising gentrification. Accordingly, it studies a unique inconsistency between economic class and ethnonational hegemony, which enables upwardly Arab minority families to overcome ethnic barriers and to exercise social and spatial mobility. Therefore, this paper explains how these socio-political dynamics challenge the local settler-colonial aspects of urban development and enable the reappropriation of colonised urban space. Focusing on the case of Upper-Nazareth and its former ‘Officers’ Neighbourhood’, we examine a distinctive contradiction between political power and economic abilities that triggers a unique case of gentrification, where the colonised minority gentrifies the colonising hegemony. At the same time, this decolonising gentrification, as we argue, takes place in restricted urban enclaves, and relies on an ethno-class price gap as it is only the minority upper-class who is willing to pay the increasing prices, due to their limited options. Therefore, as this paper shows, decolonising gentrification simultaneously challenges and recreates urban settler-colonialism, enabling limited market-oriented reappropriation while triggering ethnic-based accumulation and new forms of neoliberal exclusion.
In this chapter, revolution is read and understood into and through the perspectives(s) of International Political Sociology and grounded in the granular experiences of people’s efforts to change the material and ideological conditions of their everyday lives and macro-level theorizing about how people might change their world(s). This is not meant to be a largely theoretical exercise, presumptuously limning out some sort of IPS theory of revolution, but neither is it a work of historical (note the small “h”) research making use of an IPS (-ish) approach somehow dependent on an “understanding” of the “facts.” The commitment to referencing important historical cases is “real,” meaningful, and also an elucidation of some of “the latest thinking” on the (international political) sociology of revolution. The idea is to situate revolution, doggedly, usefully-to-a-point, legible still in a “generational” analysis even as our analyses continue to evolve, here in an aspirational entangled, figurative, zone of awkward engagement(s), perhaps prefiguring moving beyond definitions in the mainstream social science sense at all.
Net.art represents an artistic language which, by virtue of its hypertextual essence, can connect people with one another by centering its practice on the interaction with audiences. A crucial component of net.art is direct experience: audiences truly engage with a net.artwork only when they interact directly with it. In a gallery or museum, net.art becomes more of a concrete document, an object of memory, losing its fundamental aspect of unfiltered practice, as well as the elements of surprise and positive disorientation—this loss results from net.art’s transposition into a physical place and transformation into an object to be exhibited. This visual essay dwells on pioneering projects that need to be reconsidered in order to further historical, museological, and curatorial discussion of net.art based on its intrinsic qualities, diffusion, and exhibition. The essay is not intended as an ending to the discussion or its resolution; instead, it aims to bring attention back to net.art’s social aggregator function that was lost in the age of digital disillusionment.
In Divisible Cities takes Italo Calvino’s classic re-imagining of Venice, viewed in the mind’s eye from many different metaphysical angles, and projects it on to the world at large. Where the Italian saw his favorite city as an impossible metropolis of many moods, shades, and ways of being, this unauthorized sequel unpacks the Escheresque streets in unexpected directions. In Divisible Cities is thus an exercise in cartographic origami: the reflective and poetic result of the narrator’s desire to map hidden cities, secret cities, imaginary cities, impossible cities, and overlapping cities, existing beneath the familiar Atlas of everyday perception. Stitching these different places and spaces together is a “double helix” or “Siamese seduction” between the traveler and his romantic shadow, revealing — step by step — a clandestine itinerary of hidden affinities, nestled within the habitual rhythm of things.
Matter matters. That’s what the drone of the city tells us.
And yet we dream of something beyond these invisible walls.
Were I an architect-deity, I would create an Escheresque subway system, linking all the cities in the world. The tunnels themselves, and the people decanted from one place to the other, would eventually create an Ecumenopolis: a single and continuous city, enlaced and endless. Were this the case I could get on the F train at Delancey Street, Manhattan, and — after a couple of changes mid-town — emerge in the night-markets of Taipei, or near the Roman baths of Budapest. Or perhaps even downtown Urville.
En medio de las múltiples guerras que no paran, sino que se incrementan y profundizan, nuestras mentes son una de las tantas víctimas. Nuestras subjetividades se alimentan de la individualidad, la violencia, el odio, el horror. Se nos quiere arrebatar la capacidad de pensar otras formas de vivir lejos de tanta destrucción, de imaginar otros mundos. ¿Qué podemos hacer? ¿Cómo combatir la apatía, el miedo, la desesperanza? ¿Cómo podemos ofrecer posibilidades de vida —y no de muerte— a las futuras generaciones? Hace cuatro años, una colectividad de personas, todas distintas con nuestras propias experiencias y sueños, comenzamos a caminar un proyecto formativo en/con la comunidad Coca de Mezcala, Jalisco. En este esfuerzo vimos la necesidad de aprender y vincularnos con otras experiencias que han impulsado otros saberes para defender la vida. Son saberes cotidianos que surgen de la Madre Tierra, que defienden los territorios y crean otras relaciones en y con el planeta. Estos se manifiestan no solo en las aulas, sino más allá ellas. Se propagan en colectivos y luchas que siembran agroecológicamente, protegen los bosques y cuidan el agua, y en defensores de los derechos de activistas, de comunidades originarias, de la naturaleza. Saberes para otros mundos posibles es una reflexión colectiva sobre la importancia, los retos y problemas de abrir la educación a distintos quehaceres y saberes, de usarla para promover formas horizontales y justas de relacionarnos, de moldearla para defender territorios y vidas, de transgredirla para reconocernos mutuamente en un mundo en agonía y de transformarla para crear otros mundos posibles.
Since the Gezi Resistance in 2013, a new media system has been built in Turkey. During the establishment of this new propaganda machine, lots of journalists and media workers have been exiled. Now, there are many journalists in Germany trying to re-build their lives, professions and themselves as activists. Besides them, academics are expelled and exiled, continuing their activism as “new wave media actors”. This article focuses on their production processes and the obstacles they faced in a new country and transnational space. How and whether they can build critical positions in Germany and whether they can continue to produce would be discussed from an empirical ethnographic framework. The author will frame their activism as post-Gezi diaspora activism.
The story we often tell about artists is fiction. We tend to imagine the starving artists toiling alone in their studio when, in fact, creativity and imagination are often relational and communal. Through interviews with artistic collectives and first-hand experience building large scale installations in public spaces and at art events like Burning Man, Choi-Fitzpatrick and Hoople take the reader behind the scenes of a rather different art world. Connective Creativity leverages these experiences to reveal what artists can teach us about collaboration and teamwork and focuses in particular on the importance of embracing playfulness, cultivating a bias for action, and nurturing a shared identity. This Element concludes with an invitation to apply lessons from the arts to promote connective creativity across all our endeavors, especially to the puzzle of how we can foster more connective creativity with other minds, including other artificial actors.
This article explores classical music education through analysing findings from a project on embedding ‘youth voice’ within instrumental teaching and learning. Drawing on theorizations of classical music as a genre, I describe how the young people in this project saw classical music’s genre conventions as working against a youth voice approach. The article also outlines the ways in which youth voice was shaped through social relations in this space as well as the ‘institutional ecology’ of music education. I argue that embedding youth voice approaches in instrumental education will only be effective if the genre itself is open to transformation.
Protests and rallies are moments which present challenging environments for political geographers to conduct research in. During such time-constrained, high-intensity, and highly politicised events, where there is often a noticeable state presence either in the form of the police or military, the senses become attuned for reading the geographies of the moment in real-time. One important, but often overlooked, sense is sound. This chapter explores the sonic spatialities of protest by focusing on one sound in particular: the drone that a police helicopter makes when hovering over an assembled crowd. Through composing an accompanying audio piece, which uses storytelling as well as sounds recorded during the summer protests in Moscow 2019 and the 2017 Catalan referendum in Barcelona, the chapter emphasises the importance of using creative methods in political geography to convey the sonic spatialities of protest.
Review of Hebrew Infusion: Language and Community at American Jewish Summer Camps, by Benor, Sarah Bunin, Jonathan Krasner, & Sharon Avni
This chapter concerns the teenaged secondary school students who proactively and effectively opposed the Pinochet dictatorship over Chile between 1983 and 1986. They also strove to re-establish their proscribed democratic representation, the schools’ customarily elected school councils, and to re-found their outlawed student federation. Their exploits and achievements, which included school occupations and mass marches in the city centre, provoked the resignation of the education minister. Left-wing pupils in many of Santiago’s state secondary schools set up democratic committees that shadowed the nominated school councils. They were the main vehicles for student activism: in their own and nearby schools; across different neighbourhoods of Santiago; in the capital’s main geographic zones; and across the whole city. The political parties were active in Chile’s schools during the civil-military dictatorship, and they found ways of working together effectively within the youthful opposition movement, paving the way for the re-founding of the national secondary student federation in 1986.
The instigator of this gathering that grew into a vast social movement was a loose, autonomous cultural collective called Amateur Riot (Shiroto no Ran) composed of artists, musicians, and other precarious cultural workers. Commentary on the mass social movement that the group spurred—as well as its successes, shortcomings, and generational impacts—often omits the important local dynamics in Koenji which laid the groundwork. Shifting the focus to the smaller scale reveals the long-term work of Amateur Riot in contesting the durational crisis of neoliberalism that had profound effects on already precarious youth, and that created some of the foundational connections for it to grow. To counter the cultural and economic neoliberal shift towards precaritization, Amateur Riot has worked for almost two decades to reestablish local agency and to foster forms of interdependence for collective social reproduction, creating what I call, following the writings of political theorist James C. Scott, a “para-zomia”—a self-organized community embedded within an urban area.
Anti-government extremism in Germany may represent examples of the significant shift and growth of anti-government movements and anti-system activism in the past few years. Conspiracies and insurrections to overthrow a democratically elected government are certainly not new phenomena, but they are uncommon in consolidated Western democracies. The paper tries to convey the manifestations of delegitimization movements of sovereign citizens with an emphasis on the potential of political violence in the context of correlations of conspiracy theories and disinformation and radicalization group mobilization.Selected sovereign citizen movements are introduced based on their motivations, goals, and strategies of resistance to existing government structures.. The evaluation is done with the help of an analytical model of three dimensions of assessing the level of anti-government extremism of sovereign movements: 1. delegitimization of the democratic order, 2. offensive social action, 3. democratic norms within the sovereign movement. Expressions of coercion against public authorities, state institutions and courts in the Czech Republic copy the expressions of foreign sovereign citizen movements, including the terminology and form used.With the development of the anti-systemic scene in recent years, frustrations that have been embedded in society for a long time crystallized, among other things. Among them for example deep-rooted hostility is towards the division of Czechoslovakia among a certain part of the population. It appears a lot in the 40/50+ generation, which, by the way, is becoming the main driver of the anti-systemic discourse.
This chapter intends to rethink a plausible civilizational collapse in the light of Shakespeare’s comedy The Tempest and William Stuart’s movie Forbidden Planet. In essence, Shakespeare’s Prospero, the literary Renaissance prototype of a magician, renounces his power because of his love for his daughter Miranda. Forbidden Planet, a sci-fi version of The Tempest, depicts a planetary collapse due to technological progress, and the solution is to abandon technology again because of love. Today’s proliferation of audio-visual dystopias, depicting different kinds of collapses, deals with the anxieties and worries of the contemporary public. Collapse has become a real threat that prompts various political responses; the eco-social crisis demands different solutions. From Nick Land’s hyperstition to the new religion of Gaia, there have been different proposals to cope with the collapse. However, Illich’s conviviality, the theory of degrowth, or new materialism are more accurate ways to understand post-collapse politics. Therefore, imagining different political situations can open up alternative scenarios.
Through an analysis of the public space in late modernity, this dissertation proposes to think of graffiti as a possible rescue of the place, in the context of a growing homogeneous mass of non places, as argued by Augé. In doing so, other ways of producing the city are suggested, both in effective and meaningful terms, to the extent that the experience of graffiti is proposed as an act of resistance to spatial orthodoxy and exclusion. Since the recognition of this practice should never be regarded in terms of legality — thus running the risk of losing the subversive quality of the phenomenon and of incorporating it into gentrification policies —, tools are given for the un- derstanding of graffiti both within and outside the concepts and methodologies of traditional Art History and Art Criticism, drawing also on the street axioms themselves for a well demarcated distinction between moral (and legal) and aesthetic judgment.
Através de uma análise ao espaço publico na modernidade tardia, este artigo propõe pensar o graffiti como um possível resgate do lugar, no contexto de uma crescente massa homogénea de não-lugares, segundo argumenta Augé. Ao fazê-lo, são sugeridas outras formas de produzir a cidade, tanto em termos efetivos como significativos, na medida em que se propõe a experi- ência do graffiti como acto de resistência à ortodoxia e exclusão espacial. Sendo que o reco- nhecimento desta prática nunca deve ser tido em termos de legalidade — podendo, dessa for- ma, correr o risco de perda da qualidade subversiva do fenómeno e de incorporação do mesmo em políticas de gentrificação —, são dadas ferramentas à compreensão do graffiti tanto dentro como fora dos conceitos e metodologias da História e Critica de Arte tradicionais, recorrendo também aos próprios axiomas de rua para uma distinção bem demarcada entre o juízo moral (e legal) e o juízo estético
A partir de la observación de la sobremediatización reciente de figuras que han marcado la actualidad mundial en este último tiempo (Steve Jobs, Julian Assange, The Anonymous) se intentará, con la ayuda de un cruce de la sociología de los usos y la antropología de lo simbólico, mostrar cómo la innovación tecnológica –ya sea liberación o alienación– habla sobre nosotros, sobre nuestras sociedades y el estado del mundo y de los hombres. Inversamente, se tratará también de observar cómo los nuevos medios, como Internet, constituyen nuevos espacios públicos de mediación, en el seno de los cuáles la innovación es a la vez reflexiva y performativa. Así, desde el punto de vista de los usos, podemos considerar Internet como una forma de organización política mundial donde los ciudadanos desarrollan determinados usos sociales (y no solamente como un medio) a partir de esta transformación radical del espacio público tanto local como global. La aproximación operatoria de una sociología de los usos y de los medios y de una antropología de lo simbólico y de las prácticas culturales parece entonces aquí necesaria a fin de intentar distinguir las dimensiones populistas, subversivas y críticas.
This chapter brings the question of ideology into the debate concerning the legacy of the so-called ‘movements of the squares’ which arose in the wake of the 2008 financial crisis to resist the excesses of neoliberal capitalism. The chapter focuses on the interplay between three ideological currents which shaped this recent wave of activism: socialism, whose influences can be deciphered in the movements’ broad populist narrative of the 99 versus the 1 percent; anarchism, which determined their prefigurative tactics; and neoliberalism, which maintained a hegemonic grip over their ability to contest social injustice and propose a viable alternative.
Recent scholarship in law and society has engaged in novel ways with maritime spaces, articulating how they inform legal theory more broadly. This essay builds on such scholarship, and on a broad-brushed survey of maritime history, to make two basic arguments. First, a look at political and legal processes regarding maritime spaces reveals that law is transnational ‘all the way down’. Legal theorists often assume that transnational legal processes are an added layer beyond domestic and international law. But the maritime perspective reveals that transnationalism comes first, both analytically and historically, as a constant negotiation of the relationship between what is ‘inside’ and what is ‘outside’ a polity. Second, the maritime space begins, at least in dominant legal traditions, as an absolute exteriority – imagined as outside or beyond polities and jurisdictions. But with the climate crisis and the emergence of the Anthropocene we may observe an inversion, the sea now appears as a record of harmful human activity; a mirror showing a troublesome collective portrait of humanity. The inversion from a maritime exteriority to the intimacy of ubiquitous environmental harm defines the parameters of law and politics today. The essay concludes with reflections on how the maritime perspective may best be engaged today in responding to that image through political action. It conceptualizes what I call the ‘commonist lifeboat’ – a model of bottom-up universalism for tumultuous times.
Prispevek se ukvarja z vprašanjem, kako skvoterska skupnosti razume in uresničuje direktno skrb za urbani prostor v razmerah gentrifikacije in elitizacije mesta. Na primeru Participativne ljubljanske avtonomne cone (PLAC), zaskvotiranega ozemlja nekdanje delavske menze, besedilo tematizira uprostorjenje skrbi v krajini, skozi krajino in za krajino kot izkušnje solidarnosti in odnosov v vsakdanjem materialnem življenju ljudi in neljudi, ki zajema relacijske, prostorske in politične razsežnosti skrbi.
This paper presents an analysis of the first two editions of Peter Carroll’s Liber Null (1978, 1981). Along with Ray Sherwin’s The Book of Results (1979, 1980, 1981), they shape the earliest corpus of chaos magic literature. Often overlooked due to their rarity and the availability of the mainstream 1987 edition of Liber Null , these two, the so-called white and red editions, offer a peak into the early years of the chaos magic current and the formation of Carroll’s ideas. The white edition in particular contains concepts and terminology that are either nonexistent or significantly altered in the later editions. The paper opens with a history of these texts, followed by some comments on their materiality. The main focus, however, is to closely analyse the 1978 edition and to consider the significance of textual variations in later editions.
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