Categories
Communiqués

A Call for Disassembly

http://anticapitalprojects.wordpress.com/2010/10/13/a-call-for-disassembly/

UCSD OCT 7 action co-opted as sit-in / photo-op by members of the Cross-Cultural Center (a UCSD-funded student body)


strategic expropriation and redistribution

No more General Assemblies • No more Statewide Conferences• No more Days of Inaction

The fiasco of the Oct. 7th “sit-in” demonstrates the utter bankruptcy of the General Assembly: a political form more effective than tear-gas or billy-clubs in bringing an action to a close. In our fight against the university administration, we have ceded our power to administrative mechanisms that are little better.


How is it that an institution widely regarded last year as farcical came to assume ownership over the university struggle, to assert yet again its supposed sovereign power to broker all meaningful decisions? How can we assure that the General Assembly never again comes to assume the power to neutralize, silence, and demobilize?  How can we finally demystify the GA’s absurd self-presentation as a space of democracy, participation and openness?


It is tempting to think that the failures of the General Assembly are those of personality, ineptitude, and opportunism.  As we all know, the GA is run by a small clique of “socialist” organizers and future politicians who follow a political script unchanged, in its unflagging failure, since 1983. These are people who have, at every turn over the last year and a half, opposed proposals for direct action, or deferred them to some never-arriving future moment when they have “built the movement.”


Because of the very events last year — ones that were compelled to bypass the GA simply to proceed with planning — it is now impossible to hold a day of action that does not, in fact, feature action. The GA’s call for a sit-in was an acknowledgment of this fact, and of last year’s successes. But the organizers of the GA only conceived of the October 7 sit-in, it is now obvious, as a masquerade intent on borrowing the charisma of last year’s events in order to shore up their failing political project. They had no actual desire to sit-in or occupy the library, and so the millstones of circular proceduralism — the canned speeches, irrelevant proposals, votes on whether or not we would vote on taking a vote  – were hauled out to crush any spirit of actual resistance in the crowd, to preempt any discussion of the potentials of the present moment, or to address the practical, ready-to-hand exigencies. Were we going to stay in the space?  Were we going to let the police surround us? Would we call for support from fellow comrades, make preparations for an extended sit-in? None of these things were discussed until it was already too late. Rather, we talked about what we wanted to do next week, next month, next year. Seeing the “action” for what is was – a meeting about more meetings – people fled in droves. The facilitators were doing the work of the administration and its hirelings for them, and none of the hammer-and-sickle icons stamped on their faces could disguise this fact. Watching from the doorways, the cops smiled and ordered pizza.

The problems with the GA are structural and ideological, and no change of facilitators will make this form work within the present political landscape.  The GA is a failure because it assumes, from the start, principles of unity, majority rule and sovereign decision-making power that are incompatible with the university struggle as such. We do not need an assembly (usually composed of fewer than 50 people) to vote on what “all of us are doing” – we need a political form based upon collaboration and affiliation, whose basic communicational unit takes the form of “This is what we want to do. Will you help?” Those who worry that this will mean a fragmenting disunity should realize that there are different forms of acting-together; there is a spectrum of consensus and dissensus, and not all forms of unity must resemble liberal-democratic parliaments.


In any case, the unity of the GA is a false one: many, many people on campus do not identify with it except as a form of alienation, an external imposition. It is a protocol that assumes, in advance, what is and is not possible. It guarantees “plans” at the lowest common denominator, whose main function is not to be disagreeable — we must ask, is this a tenable platform for real struggle? Obviously not. We must overcome the hollowness of this small, anodyne plurality. Not by wandering away, atomized and dispirited, into the evening that had so recently promised so much — but by abolishing the General Assembly that stands in the way of that promise, of real struggle.

*

A related point concerns the “statewide coordinating committees”—these are bodies that have, at the highest level, done nothing but call for various “days of action.” What action? When will that be decided? What counts as “action” — another meeting to plan another day of action?


The situation here is much the same: when did we cede our power to a group of 30 people to establish the timeline for the university struggle? At what point did we agree to confine our political agitation to preappointed days, always too far away, the better to be ignored by our antagonists with their tuition bills and billy clubs?


Political struggles have rhythms, carried forward by alternating waves of optimism and despair, attack and counterattack. Actions occur on certain days and not on others, until, perhaps, one reaches a prerevolutionary moment. There is no avoiding, at least for now, the day of action. But we can be choiceful and artful and strategic in deciding when and where we will fight. We can  investigate the relationship between the actual, affective rhythm of political antagonism – the state of the struggle – and the abstract calendar laid atop it by the coordinating committee. How does the current calendar interact with the real temporality of our movement? Does it augment or diminish its power? What would have happened in the Spring of 2010 if there had been no call for the March 4th Day of Action, a day into which people poured variously exaggerated expectations? It was a good hook for journalists and other semipro chit-chatters to hang their hats and hopes on. Wouldn’t it have been better to begin building from the energy of the previous semester, without hesitation or loss of momentum? Certainly there is a power to coordinated, multi-sector and multi-campus action. The general strike model is a good one. But the days of action have, so far, produced diminishing returns as a statewide or national education movement. We shouldn’t sacrifice the possibility of contestation for a “grand day” which never arrives. It is unclear that many successful general strikes have been called by coordinating committees. Such strikes, when they do not last for merely a day or so, when they really direct their power at capital and state, are built from the bottom-up, by resonance, contagion. We were more effective in the fall of 2009 during the Regents’ Meeting, when multiple campuses rose up, despite the absence of a statewide committee.

*

Once again, the UCOP has proposed a further fee increase of as much as 20%, a year after they voted in an increase of 32%. Will we stop them? Or will we hamstrung by the politics of failure?

Categories
Communiqués

October 7 – Virtual Sit-In (UPDATE)

////UPDATE////

Go to the following link to directly join the virtual sit-in: http://occupyeverything.com/action

or to host a mirror site follow the instructions below.

_________

from http://october7thecd.wordpress.com/

In solidarity with the October 7th Day of Action for Public Education we call for a virtual sit-in of the websites of the Office of the President of the University of California and the UC Regents. This virtual sit-in will take place for all of October 7th, from 12:00AM the night before to 11:59PM the night of.

Download the attached file and help this action happen by hosting it on your server. Or just use it locally on your computer for all of October 7th.

Because wordpress doesn’t allow tgz files, download this pdf and rename it to tgz, then extract it to get the files.

oct7-vsitin4

Categories
Features

Our Art World: Toward Actualizing a Post-Fordist Bohemia









This is not a rant.

Preamble

This is not a complete document, it mustn’t be.

It is my reflection upon a slice of LA’s “art scene” between the years 2006 and 2010. Though I have been a participant in LA’s art worlds since 1999, 2007 marks the general emergence of an ongoing commitment to a distinct and discursive social practice in the region.

The aim of this essay is to look at the social rules under which this specific scene operates. It is written as an open, public analysis of this cooperative social creation. It is sloppy. It also aims to help towards getting stuff done, effectively. Only through honest critical analysis and dreaming do we have perspective.

As Brian Holmes writes in Artistic Autonomy and the Communication Society,

My belief is that you can lonely have a real democracy when a societal concern with the production of the sensible is maintained at the level of a forever unresolved by constantly open and intensively debated question. This is why I like to work with Francois Drake, because he has developed a method, a kind of artistic trick- the “question banks” and associated procedures- that allows him to explicitly bring the sensible world into collective questioning. What we really need is to spend a lot more time asking each other whether our cultural fictions- our architecture and images, our hierarchies and ambitions and ideas and narratives- are any good for us, whether they can be used in an interesting way, what kind of subjectivity they produce, what kind of society they elicit.

In order to occupy everything, we must also constantly and realistically re-imagine how to best occupy our own perch.  I write to reflect on the ground from which our individual and collaborative projects might be strengthened. So as to see who we really are and help us imagine who we can be.

I write in general terms, that is the nature of this essay. It glosses over individual practices and distinct collective projects to gather a mist of generalities, a tone of discourse.

There is much writing about creative cities. There is much writing about post-fordist labor and its relationship to the new social practice. I write to reflect a little of that community within Southern California from the inside.


Preface

This is about WE in Southern California. We who enrich our region’s intellectual and cultural life by committing to participate in cultural and political conversations at spaces like The Public School, LACE, Sea and Space, G727, FOCA, Outpost (which I rarely attend), and a host of other temporary and more long term galleries, project spaces, initiatives, and conferences. It is written for the artists, writers and thinkers who generally talk in order to create something together here somehow.

Within the creative world, and specifically within our sphere, it is possible to suggest that all of our work, whether done alone in a dusty studio or together as a collaborative – is cooperative. While Southern California’s geography is isolating, its constellation of ideas, its intellectual life, is rich. This case can be made for any milieu, so I repeat it here over and over: Southern California’s rich soup of intellectuals, visionaries, inventors, visual artists and  project spaces constitute a collaborative creation. This is our scene. It is a collective project created by many.

Didactically again, we are a we. We are a we, albeit a we constructed from the actions and thoughts and creations of mostly independent individualities.

So in this together bounded by geography, interest and degrees of participation, our thoughts are challenged in these social contexts and settings.

Individually here present, our contributions are limited by our schedules (that zone of conflict between bodily needs, income needs, speculation, the search for joy etc…)

But when together, our possibilities are expanded in context.

We occur in dialog and on Facebook and at small non-profit spaces. We care about the political life of our city, state, country and world. In this desert south of the Tehachapi it is also us who have carved a specific niche in the art world for political practice.

Thus construed as a something, I now qualify what I perceive as the basic operating assumptions of this creatively radical culture we participate in down Los Angeles way.


Body

When we are actively together among peers, there is a general assumption that we agree on what is said in total. This is my first point.

It is also my first point that this working assumption allows for the socialization of our group, thus constituted. There are squabbles and debate, sometimes we’ll attend an outside where the content is way off the map. But our space is constituted on a general agreement of a set of unspoken principles – this is standard for any sociological group. What is curious here is that we are a discursive grouping that never makes clear its ideological principles. In practice we censor ourselves not through ideology but through socialization.

This is notable. Do we miss an opportunity for self-constitution if we generally clarify what we do agree upon? Would the act destroy what is central to our lightly rigorous commons? I would argue that if we are not ideologically rigorous, let us name this and embrace this generative position for all its potential!
This is funny!

But this process does not occurs because we don’t have the time or place- the motivation really, to really understand our and our peers’ goals.

Why is this? This comes to a second important point. We participate generally in this collaboration for individualized political reasons. Here I use the gross definition of individual politics; including in this definition games of positioning that are idealistic and pecuniary. So then, to presently clarify our personal reasons and goals would be difficult. It could reveal schisms between action and word – or better – between the act of speaking and the potential for (future) individual gain. Remember, we are a multi-generational body of cultural workers who often bring collective knowledge and practice into privatized channels for profit (these channels are of course academic jobs, curatorial work, writing gigs, gallery jobs, lectures and speaking fees, the sale of artwork.)  This is a contradiction, though perhaps is not so different from the rest of our culture… a culture just learning again that to be poor and in need is normal. It is a contradiction perhaps unique to our milieu but perhaps even more unique to our era. To recognize and collectively and honestly evaluate this conflicted position might constitute a path through this moment.

Due to this general culture of collaborative obscurity, we have rarely worked rigorously together on a singular political project.

Though our topics (insurrection, student unrest, prisons, public space, labor, open access, environmentalism, post-marxism, etc…) easily suggest focused ideologically based activist/art hybrid projects like “Picture the Homeless,”  a creative contingent for a major anti-war march, or the invention of a creative approach to precarious labor like San Precario. How about a collective revisioning of space like “The Midwests Radical Cultural Cooridor.” We have not done this.

(Yet, it should be noted that we have have organized a few big umbrella projects- Beyond the UC Strikes (Continental Drift), Publico Transitorio. Their nature clarifies further the individualized nature of our collaboration. Both projects acted as social umbrellas or frames for individual voices. The collective voice of the projects’ organizational perspective and structure was consciously obscured to facilitate the individualized voices of singular participants.)

Our interests are too fickle for concerted collective creative focus. Together we are generalists. We act in an apparently casual manner toward the things we care deeply about. Our public culture tracks this tendency with a calendar that remembers a broad range of topics. Our calendar, our public space is bottle rack, a capturing vessel to share privatized creation. It allows a space where we do not have to suss out a collective goal, while allowing for the resemblance of general agreement.

When we do create something, these somethings are art, a text for a singular and carefully curated event, discourse or website. Rarely are these projects emerge from a concurrent social movement (be those movements political or cultural).

And when we display specifically our artwork (the highest commodity form of our collective labor) in our common contexts, it is as often at the behest of an outside curator. An outside curator acting invited as an interloper between our practice; between our practice (though often the curators share similar assumptions as our own). And as I get older, I am pressured to only share work with curators who would pay me, and thus money and the curator fall between us.

We know then that a deeply critical engagement is thus meant to be practiced in isolation. We are light in our analysis. We are light on rigor. Even The Public School models the learner as an individual self-guiding through through a collective drift of a structure. This is a school with no prerhequisites or entrance exams.  Its multiple curriculum allows for equal part intellectual achievement, equal part attainment of social status through hobby, socially-responsible consumer patterns, and smart art production. This is not an ironic statement, it is the marker of our day.

For the privatized artwork that is critically engaging and/or smart– what are their intended political results? Here I do not ask about the more mundane business truths of capitalization. Our works (in performance or sculpture) are generally effective in two ways.

One, they act to map complex emotions and thoughts through socialization. When viewed or engaged with via participation, the work leaves an impression, a memory.

Two, the work models possible behaviour patterns – interpersonal behavior, behavior between ourselves and our unique SoCal urban space, between ourselves and (potential) resources (social or material) and technologies. This work shows possible futures.

These two effects idealize the notion that consumption of work by viewers contributes to an edifying, exemplary or more responsible relationship to the world.

What I am trying to do in this article is another effect… as mentioned in the Artistic Autonomy and the Communication Society essay by Brian Holmes. I am stating that an intimately reflective mirror can successfully ground the creation of realistic but outrageous possible futures. Currently, we are limited by our lack of self-visioning.

We are involved in important work here. What is our culture of criticism? Is there any? Studio visits? Gossip? Public conversations? Someone elsewhere who writes about your work? We do not have a system to analyze our works within the framework of our own ideals – that critically views what has been done and whether the desired political effects have been achieved. This too is left in the private realm.


Conclusion

Our scene is self-selecting. “Come if you are interested.” A conversation around its constitution, in terms of race, gender and class is rarely engaged.

One more thing, how might we build an institutional memory for this scene despite the obvious limitations? How do we lessen redundant projects so that the generations moving through our scene are able to build off of other’s work? What sort of institution could financially and structurally facilitate the most audacious projects that are totally in line with the highest ideals of the scene?

What we really need is to spend a lot more time asking each other whether our cultural fictions- our architecture and images, our hierarchies and ambitions and ideas and narratives- are any good for us, whether they can be used in an interesting way, what kind of subjectivity they produce, what kind of society they elicit. But to do that effectively, we also need to invent new fictions, to shake up the instituted imaginary with what Castoriadis calls the “radical” or “”instituting” imaginary. Only by actively imagining different possible realities can we engage in the operations of desymbolization and resymbolization, or in what Bureau d’Etudes call “the deconstruction and reconstruction of complex machines”- taking the notion of machines in the strong sense whereby it denotes the symbolic, technological and human assemblages that configure ourselves and our societies, and make them work in specific ways they do.

Our scene is a complex machine we have so far scarcely analyzed from within. Let us own a rigorous analysis in order to reconstruct it in a way to more effectively launch our already amazing fictions – our privatized works. Let us critically analyze the intricacies and conflicts of our post-fordist bohemia. Let us understand it for what it is so that we can better understand how it might become what it (larger society) could be.

As an author of this piece, I have my vision for how I would analyze and reconstruct. But it is far more productive to do this together. Also, I’m currently in Germany.


Thank you Michael Wilson for your motivation and Christina Ulke for your contribution of ideas.

Categories
Communiqués

Occupying Editor 02: Marc Herbst

For the next few weeks, writer, artist, and cultural organizer Marc Herbst will occupy this site. Marc works across disciplines (in Media, Social Sciences, the Arts and Academia) in order to actively research how to practically use cultural production for radical and progressive ends (and to earn money). He recently completed a comic book series that points the way toward a post-individualist fashion and includes a theoretical text by British art historian Gavin Grindon.
He is a co-editor of the Journal of Aesthetics & Protest. Though based in Los Angeles, he is currently living in Leipzig with journal co-editor Christina Ulke.

Categories
Communiqués

October 7th Day of Action for Public Education

/////// PLEASE FORWARD WIDELY /////////

In solidarity with the October 7th Day of Action for Public Education [http://occupyca.wordpress.com/2010/08/05/strike-on-october-7th/] we call for a virtual sit-in of the websites of the Office of the President of the University of California and the UC Regents. This virtual sit-in will take place for all of October 7th, from 12:00AM the night before to 11:59PM the night of.

We need hosting for this action. Please contact any of us if you can provide hosting for the html files for the action.

Recent actions taken on March 4th by students, faculty, staff and allies around the world were joined online by a virtual sit-in. The swift and violent response to the virtual sit-in from the UC administration and police against Ricardo Dominguez only reveal the effectiveness of the action and must be seen as part of a larger strategy of the criminalization of resistance including the arrest of hundreds of faculty, students and staff around the world who are struggling to redefine what the future of education will be. The UC continues to make efforts to expand the prison-military-education-industrial complex in the face of demands, occupations, strikes and blockades by those willing to put their bodies, physically and digitally, on the line for a better future for education.

By organizing this action, in the tradition of ECD as a distributed tactic as performed by the Electrohippies, the Federation of Random Action and the borderlands Hacklab, we are demonstrating that the hydra has a million heads and Yudof, the Regents and their police cannot stop Electronic Civil Disobedience by putting their boot on the neck of one man. A virtual sit-in is a mass action by thousands of people and we will not be stopped.

More virtual strikes can be expected until:

* The budget cuts across the UC system are turned back
* Those laid off in the past year are rehired
* Charges are dropped and investigations ended against all of those arrested for struggling for the future of their education

Join the actions in the streets, the campuses and the university buildings if you can. If you want to join the virtual sit-in, go here for a list of urls:

http://october7thvirtualsitin.wordpress.com

If you have any questions about this e-action contact:

(alphabetical)

Zach Blas, zachblas@gmail.com
Xandre Borghetti
Micha Cárdenas, azdelslade@gmail.com
Elizabeth Chaney, chaneyeh@gmail.com
John Falchi, pacerjp14@sbcglobal.net
Autumn Hays, autumnhays@ymail.com
Linzi Juliano
Rashne Limki
Bradley Litwin
Benjamin Lotan, benjaminlotan@gmail.com
Luis Martin-Cabrera
Elle Mehrmand, ellemehrmand@gmail.com

If you would like to help organize the action and be added to the list of organizers, email us.

/////// PLEASE FORWARD WIDELY /////////