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Consensual Hallucinations by way of New Museum Home Delivery
by w 19 Jul '20

19 Jul '20

Zoom in while I zoom out on "Consensual Hallucinations: Early Online Writing from The Thing BBS Archives." With Michael Connor and Lori Emerson. July 21, 2PM EST More below:

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EM19282020
by Caspar Stracke 07 Jul '20

07 Jul '20

il ritorno della cosa… https://www.youtube.com/watch?v=0z1fKvN7K_o&fbclid=IwAR1kQaf8O07TgrzLebGZYa… <https://www.youtube.com/watch?v=0z1fKvN7K_o&fbclid=IwAR1kQaf8O07TgrzLebGZYa…> I didnt even know of this soundtrack And I ike to share a woulderful short story by Tosh Berman, most likely in spirit of the humor of il maestro himself: (..Instead of re-posting glorious obituaries on this genius composer…) C.

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call for textz
by sebastian＠rolux.org 21 Jun '20

21 Jun '20

--> inbox(a)textz.com -------------------------------------------------------------------------------- Maybe I give it to you all on a dime o__o /##\__ textz.com https://textz.com/ 2000-2004 // 2020- --------------------------------------------------------------------------------

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[Fwd: Episode 6: Jean-Marie Straub, France Against Robots]
by w 12 Jun '20

12 Jun '20

Sorry for the interruption, but I just had to forward this. Miguel has been running a fantastic program for years and he keeps on surprising me with material you don't usually expect coming from the traditional gallery scene...

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[Fwd: COVID COMMERCIAL]
by w 11 Jun '20

11 Jun '20

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we breathe again
by sebastian＠rolux.org 09 Jun '20

09 Jun '20

# machine-translated without any further editing # you may want to read the original, here: # https://lundi.am/Nous-respirons-a-nouveau WE BREATHE AGAIN "We know from history, no force is unbeatable" Appeared in Monday, June 8, 2020 (Monday, June 246, 2020) May 25, 2020: another image of police brutality on the internet, this time a small eye shaped tab covers it discreetly, the image is blurred and the digital giants - adding their little "benevolent" personal censorship - warn me of the violence of the images I am likely to see. Two months of immobility watching police violence without being able to react, without being able to share my suffering and despair. Two months of powerlessness to balance between denial and exposure, between a necessary protection and a will to know, in a relationship more than ever bulimic to militant news. I hesitate and I pass, I don't click to launch the video, I don't have the courage. As the cops took to the streets, images of smears swarmed on the internet, the more the police heads took over the public space, the more the police figure dominated online. Apart from private space - and still not for everyone - all living spaces during the lockdown, real or virtual, were saturated by the image of an all-powerful police force. Social networks, the dominant media, but also activists, became the echo chamber of this double symbolic and physical violence. Locked up, inactive, on all screens, the inhuman brutality of the condoms resounds through our optical nerves: in our eyes, our computers and our dreams. The muzzle that falls like a whip on a poor madman who has escaped from the asylum and the door that opens on the passage of a motorbike, the lethal gestures of the cops settle in our imagination and amaze us, taken as we are in our loneliness and our incapacity. The robotic, untouchable, imperturbable army of the immobile lines of CRS or the shattering irruption of the BRAVs - which we have experienced, put into images or seen - comes to bring down in our inner self the sketches of uncontrolled revolts, muscle relaxation and inconsiderate gestures. The impunity of the police figure that haunts the internet, haunts us and temporarily breaks our rebellion. Inheritors of an impasse in critical thinking, we continue to underestimate the power of images, and create ourselves the oppressive images of the invulnerability of the police. Yet, as we know from history, no force is unbeatable - think of the royal power invested with the divine: who would dare at the time to attack God's representative on earth - and we know from experience, the police are sometimes vulnerable. Contrary to the claims of security ideology, there is always a flaw in the system, always a mistake or a passage, never the militarization of existence, despite its stupid claims, will ever be total. Only sometimes fear wins us over and the irrational overrides reason, the magical police figure alienates us more than ever, the all-police man bewitches us, he keeps us wise and mute. I take refuge, I flee and the mechanisms of psychic self-defence are activated, I don't want to see or hear anything anymore. Meanwhile, we beat up outside, we beat up in our neighbourhoods, we beat up, for nothing, for race, for pleasure, for power. And the pride of the dominant spreads out from his disgusting rightness. I can't breathe. Everywhere their petty stories during the lockdown, their little fake problems, their world "after" even more disgusting and unfair than the one "before". It's suffocating. Their new and comfortable justifications for daily repression. Their untenable indifference to the oppressed, letting them go into the most banal and vile racism. We suffocate in the neighbourhoods, we suffocate in the cities, we suffocate with the police boot on George Floyd's neck, on the necks of blacks, on the necks of activists, on the necks of our comrades. He can't breathe, I can't breathe, we all hold our breath. But finally George Floyd will never breathe again, the police kill in full light, live. A stranger's neck is crushed in Minneapolis and blows rain down on friends in Paris. Always humanists, the police beat, maim and kill... to save lives. Then the anguish takes over, our breathing gets excited, old marks are revealed, bad memories come back: I am handcuffed - I wear my hands around my neck -. What if he had tightened the handcuffs? What if he had continued? Maybe I'd have died too, just like Floyd. Except he let go of me and sent my head against the hood of their car. "Save," why? Cause I'm white? Maybe, although these days what they call "black" blocks tend to be prime targets for armed racist peacekeepers. Let us also remember the new High Court of Clichy, an immense ultra-modern maze with a fascist aesthetic where the scoundrel laws are applied, a building besieged by tens of thousands of demonstrators on Tuesday, June 2, 2020. The building visible from all over Paris is only the top of the iceberg of repression, underneath it hides the black part of the pacified world, in its basement: the "depot". A veritable clean dungeon, under the glassed and luminous court of resplendent justice, a gigantic, sanitized and inhuman prison unfolds. Going "to the depot" - while waiting for an immediate appearance for example - is like paying a visit to the other side of the modern world, to a penitentiary universe where humans are treated like animals: abandoned in individual cells for an indeterminate period of time, up to 48 hours, everyone there screams in rage and hits their bars in distress. The policemen are the lords and devils, the prisoners, stripped of their rights, defenceless. The depot is a good example of what can be prison, the CRAs or the madhouse. I saw there the reality of this racist world where eighty percent of the prisoners are racist people who are regularly subjected to this punitive treatment: gardav, depot, prison. Escorted by two policemen, I am taken to an office where I have to sign in at the depot, I ask for a lawyer and a doctor, both are not on my file, I refuse to go back to my cell but the cop threatens me and says to his colleagues in a threatening way: "Hey guys, the black block doesn't want to sign in". As I go to get my blanket, I witness a chilling scene: two fat white cops shouting orders, in a language he can't understand, to a half-naked migrant, shaking like a leaf. Tears run down his dirty cheeks. In this "other" world, certainly dystopian, for those who live in it or pass through it, shouting the slogan: "cop, rapist, murderer" does not sound like an exaggeration or a mere watchword, but a cathartic ritual, a vital necessity. We would like to scream at the top of our lungs, but we are out of breath, we can't breathe, we are suddenly alone. On the other side of the world, a black man has died, who will remember him in this dark time? He will join the long funeral procession of the forgotten oppressed, and the image of his unpunished murder will be added to the symbolic weapons of the police. We will remain there, with our images and our regrets, our rage and our pain will be covered with ruins. Fortunately, the uprisings will bring us relief. They make the rage explode and we throw the pain overboard, we share the suffering with comrades and executioners, we put it in front of the indifferent, we transform it and share it together. Also the uprisings give reason to those raised before, against media sorting, against forgetting, against renunciation, the raised support each other psychically, they ensure the continuity of a power. Thus in 2019, after the unpunished death of Rémi Fraisse, the mutilations and wounded of the social movements and the expulsions of the zads, the defeat at Notre-Dame-des-Landes, comes the Yellow Vests movement. In 2020, after the repression of the movement against pension reform, the massacre of the Gilets-Jaunes, the unacceptable death of George Floyd, the Black Lives Matter movement. In each new uprising, what is at stake is the mental health of the activists, their capacity to fight over a long period of time - necessary for important transformations such as the removal of the police institution -, the security of the populations who have always been disarmed in the face of the police or their new targets. Here, the current uprising, if it is an epidermal reaction against police violence, if it is a movement for the emancipation of ethnic minorities, if it is an anti-racist movement, whatever happens, it is fighting for all the victims of police violence, and they are very numerous. In reality, it also fights for the "Youth from the suburbs", for the "ultra-left" activists and the criminalized Yellow Vests, as well as for the repressed trade unionists. The more the Black Lives Matter movement spreads, the more the images of these actions spread, the more the images of barricades in front of the White House and of fires arrive in Europe. The images of the uprisings heal us, it is no longer our powerlessness that is running in a loop on the social networks, but our power. The world is no longer connected to images of French policemen throwing a racist person in the breast with insults dating back to the Algerian war, but to African-Americans setting fire to the cars of the racist American state. No longer on advertising presentations of police drones by the proto-fascist town hall of Nice, but on demonstrators on horseback raising their fists; a police station burning down, a construction machine used as a battering ram, a heroic boxer demonstrator, monster demonstrations in all the major Western cities ... so many images that give us back our power of action, that frighten the leaders and that circulate our collective intelligence. We know that a struggle of representations accompanies our struggle, but there is a lot of confusion about it. Let's just say that for each creation of a police drone image, we need an image of a drone shot down with a roll of toilet paper; for each beating, a stoning, etc., we need an image of a police drone. An audiovisual rule that also supposes that before making images you have to create the necessary situation, and see the satisfactory result: when only one car burns and all the media use the image, individual repression is very strong (as in the case of the Valmy dock), when hundreds of cars burn, you are already more quiet. And then surprise, populations are set ablaze when you least expect it: banned demonstrations, covid19, totalitarian health measures, permanent emotional blackmail, and now tens of thousands of young people, in all the big cities of France, decide not to let it go on any longer and to change the fear of the camp. The uprisings heal us, we find our brothers and sisters, our comrades, we can finally get our breath back and scream at the top of our lungs, we can clear the police boots that compel us. Show our strength to the police institution and its defenders, threaten the state power with a popular counter-power. We breathe again. And in these processions that are so pleasantly socially mixed, the images create dialectical sparks: the image of Athenians attacking an American embassy in Molotov reminds us of historical elements and the imaginations open up to the possibilities of the past. There are more links in these global revolts with the 1970s - a period when feminist, anti-racist and anti-capitalist movements were even more powerful - with images of the Black Panthers and their allies than with the television images of the "suburban revolt" of 2005. With this uprising and the images it creates, the dominant images are far away now, and we can hope that they will lead to their disappearance, the multiple exotic - and partly racist - fantasies of the supposed alliance of the revolutionary movement with the suburbs. We breathe better. But an uprising is not a revolution, and experience teaches us this too, the breath is exhausted by only breathing during uprisings and holding the rest of the time in apnea. The question is always the same: how to become solid, how to hold on in time, how to organize ourselves, how to no longer run out of air? If for the time being the situation is not under control by the government, the media remain silent and the government reflects, the reactionary movement will come sooner or later in the coming weeks. Let us remember - for those who have known it, or share it with those who have not - the month of December in the Yellow Vests: the rioting situation peaked, then fell further and further to suffocate under bloody repression. We can bet that the government will try the same stupid strategy with populations that are all the more easily criminalised the more the state is racist. Today that we are relieved, let's ask ourselves the right questions, for example: 1) how to preserve a social mix that only a spontaneous movement could allow? 2) how to keep the struggle in an anti-imperialist and internationalist field? 3) how to keep control of the street and the pressure on the forces of law and order 4) how to anchor the movement in time and space? If the answers to these questions are to be answered with the help of our individual and collective imagination, it is almost certain that we must draw on the historical and necessarily unknown experiences of the American Black Panther Party. There is already there: the evidence of a political foundation by neighborhood, a synthetic organization ranging from childcare to hijacking and "police surveillance patrols": "In January 1967, the party officially opened its first office in Oakland. Within months of its establishment, it began a patrol campaign to monitor the actions of the city's police. The action was supposed to respond to the seventh point of its program: "We demand an immediate end to police brutality and the killing of blacks. The Black Panthers were inspired by similar actions in Watts, California, the previous summer. Negro Citizen Alert Patrols were organized by equipping vehicles with scanners to listen and track LAPD cars. Equipped with law books and tape recorders, the patrols made sure that every law enforcement action was legal. However, the operation had to be stopped after the police destroyed the recording devices and forcibly dispersed the patrols. The Black Panthers added an element to the Los Angeles group's initial panoply by arming the participants of the Oakland City surveillance rounds. The group's goal, however, was to stay within the strict framework of legality. It relies on the Second Amendment to the Constitution of the United States of America and the laws of the State of California to justify the carrying of concealed weapons by its members. Members receive training on the basic constitutional rights to arrest and carry weapons." Signed X Translated with www.DeepL.com/Translator (free version)

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The Re-uptake of Labor
by sebastian＠rolux.org 02 Jun '20

02 Jun '20

totally unfinished business (the translation) but what isn't ;) https://thegermanissue.com/jpg/reprise.jpg The Re-uptake of Labor BERLIN, MAY 3, 2020 | #ECOLOGY #LIFE #WORK Filmed on 10 June 1968 at the entrance to the Wonder factory (light bulbs). We see a single woman, in a large gathering of men, the moment which, after the strike of a thousand events in May '68, everyone is supposed to go back to work. The voices of reason, embodied by the male functionaries of uprising, remind the woman of the small concessions they have been offered, also the possible concessions with regard to an indefinite future, the potentiality that lies in the events of the strike itself, and so they ask for adjournment and await a concession from her in return. But she doesn't want to. She doesn't want to go back. Her "emotionality" in the face of what she is so bad at "mediating" with "reason": that this situation here, the ordered return to the dirt of the factory, is about her life, which in the moment of the interruption of everday sameness had opened itself up to her, in a completely different projection, towards completely different forms of production, maybe even the opposite, an end to permanent production - that makes the men around here visibly uncomfortable. And that's how hands end up on shoulders. There also appears a man, the figure of The Young Man, who is ready to face the camera discursively, which means properly. This doesn't disturb the sequence, in the film she will now disappear among the talking heads and bodies, he keeps playing on the predefined territory. More men follow who will always be right, also in their life after the film, but they will never find justice, and then they'll be wondering why the one they keep talking at, whenever they are in the right, always reacts so "hysterically". Even though hysterical, that's only and exactly what they are themselves, as they exploit every possible situation to perform forms of speech (almost always ideological and almost never spoken from experience) that, without consideration for losses, maximize their own profit. Of course, May 3 2020 is not just literally about the return to the factory. Because the factories of the 21st century, the logistics centers for example, are still hives of activity. On May 3, 2020, what she doesn't want, what she doesn't want to return to, is the fabrication of life. The return to a fabricated life that is not only unsustainable and irresilient, but also mendacious and violent and boring and false, unbearable not just a vision of the future, but unbearable now, in every moment. The ecological crisis of capitalism is merely the sum of billions of individual ecological crises, of individual lives that have become too abstract and careless and miserable and uncontinuable: a global desaster that is bearing your name. That has been going on forever, and that will continue with certrainty, while we're busy figuring out who is at fault, and carry out wellness therapy against corona in social separation, without a practical critique of separation. And in the case of the Germans, who are already celebrating themselves as Weltmeister of Coronabewältigung(1), May 3, 2020 is all about cautiously ramping up export production again, to make sure the virus doesn't cause a true catastrophe. That means car production, and everyone will be ordered to drive to Rimini for holidays, just like in the 1950s. And in this respect, the reprise du travail is not only about the labor of life and its reproduction - in the kitchen, by the stove, in bed and on zoom - but also about the fabrication of death and destruction. The Germans owe a large portion of their their prosperity to the production of a machine that kills over three and a half thousand people every day, nearly one and a half million per year, and these are people whose sudden but still often miserable deaths are already priced into German prosperity, including the five thousand Euros of free money for freelancers, by which the Berlin Senate puruses its clientele policy that promotes: "Keep it up!" and "Carry on as if nothing happened." And she'd rather not. She prefers not to(2). And that(3) remains our house(4), and finally throw the cars out of Kreuzberg, and if that doesn't work out then throw out the Greens and the Left and the Social Democrats.(5) Notes: (1) World champions of "coping with corona", derived from the noun "Vergangenheitsbewältigung", "coping with the past", which is the term Germans use when they celebrate their victory over the holocaust, the fact that they've managed to cope with it. The verb "bewältigen" means "to successfully deal with" a workload, or "to overcome" a difficult task, but clearly there is "Gewalt" ("walten" means to govern) and "überwältigen" in it, to overpower a victim in the moment of arrest or assault. (2) Melville, Bartleby (the last consensus concept persona of the radical left, or at least of Diedrich Diederichsen and friends, which includes piratecinema) (3) The end is a quote from one of the most famous Ton Steine Scherben tracks, "Rauch-Haus-Song"(6), about the occupation of Bethanien and the cops on Mariannenplatz: "This is our house! Throw Schmidt und Press und Mosch out of Kreuzberg, finally!" Schmidt and Press and Mosch were representatives of the real estate mafia who at the time were constructing the NKZ (Neues Kreuzberger Zentrum) at Kottbusser Tor, which was finished in December 1972. Lead singer Rio Reiser would later pursue a solo career, see "Junimond". (4) "That remains our house" refers to the "House Bartleby", the name of the allegedly former leftist association that in 2020 initiated the nazi demos at Volksbühne. The "House Bartleby" is where the Tocotronic-Left(7) - who we have to thank for the lie of the "Querfront"(8) on Rosa-Luxemburg-Platz(9), and who always just wanted "to be part of a youth movement"(10), no matter for or against what, or if at 17 or as pensioneers - has, hoping for hard times, holed itself up. (5) "Then she's alone with CDU and AfD?" - "No, they have to be kicked out firse. Alone with the Bergpartei(11) and KPD/RZ(12) hopefully." - "Hmm... aren't they all infiltrated by Die Partei(13)?" - "The party that put up K.I.Z.(14) as Kreuzberg candidates?" - "Yes, those with Sexism Against the Right(15)." - "Hmm..." (6) "The double album Keine Macht für Niemand ('No power for no-one') was released in 1972 by rock band Ton Steine Scherben. The track "Rauch-Haus-Song" describes the scenes when the police attempted to evict the squatted Georg-von-Rauch-Haus in December 1971. Members of the band were involved in the squat and were present when the police attacked. A derelict nurses' dormitory, part of the former Bethanien hospital, had been occupied in early 1971. It was one of the first buildings to be squatted in Berlin. The squatters had renamed the building Georg-von-Rauch-Haus after Georg von Rauch, a leftist who was shot dead by the police on 5 December 1971. The police action was unsuccessful and the Georg-von-Rauch-Haus remains in existence almost fifty years later. Within the German squatter movement, the "Rauch-Haus-Song" became an anthem, with the refrain 'Das ist unser Haus' (This is our house) being shouted out as a motto." (https://en.wikipedia.org/wiki/Rauch-Haus-Song) (7) The founding pamphlet of "House Bartleby" prominently refers to the German band "Tocotronic" - which piratecinema strongly dislikes - as a witness for lazyness as a political strategy. Singer Dirk von Lowtzow attained nationwide semi-prominence and is, among other things, a Texte zur Kunst regular. via: https://thegermanissue.com/texts/the_re-uptake_of_labor.html german version: https://piratecinema.org/screenings/20200503 video: https://piratecinema.org/videos/reprise.mkv

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By way of Sixteen Beaver
by Caspar Stracke 29 May '20

29 May '20

The amount of Sixteen Beaver’s output, writing and on-line discourse on life and politics beyond the pandemic is both amazing and overwhelming. Saturday -- 05.30.20 -- Testing Assembling Fifth Edition CONTENTS: 0. Short Note 1. Today 2. Tomorrow (Saturday's Assembling) 3. Videos from Previous Weeks 4. Additional Links 5. In Memorium ______________________________________ 0. Short Note We send this invitation to the fifth testing of assembling. It will take place tomorrow (Saturday May 30, 2020) at 11am New York Time. Please write to mai [at] 16beavergroup.org <http://16beavergroup.org/> if you are interested to take part. ______________________________________ 1. Today / Introduction We convene this assembling in the wake of so many whose lives have been senselessly taken in what unfolds as a pandemic, yet can also been seen, as Silvia Federici noted in our first assembling, as pre-meditated and structurally adjusted death (e.g., only taking the most obvious case of 50 years of neoliberal privatization and economization of health care). And we do so facing with deep sadness and a profound anger over the recent murders of George Floyd, Ahmaud Arbery which recall Trayvon Martin, Jordan Davis, Renisha McBride, Eric Garner, John Crawford, Michael Brown, Laquan McDonald, Tamir Rice, Freddie Gray, Jamar Clark, Akai Gurley, Alton Sterling, Philando Castile, Charles Kinsey, and how many daily whose death is not recorded, captured, noted, which no timeline can grasp if not to return to that age of 'discovery' and all the lies which proliferate and form the bedrock upon which the truths of today circulate, establish themselves, and gain currency. That over 100,000 individuals have been killed in the United States, like George Floyd, in the last months, not from a virus but from structured neglect, mutilated forms of care (which are as racialized, gendered, naturalized and normalized) remains our challenge to connect. Last week, our conversation turned to three incorrigible states, Turkey, Lebanon, the U.S.. It included a friend and elder, Annie Chambers in East Baltimore, who gave us a sense of what 'pre-existing conditions' could mean and what we need to be talking about / considering / struggling against and for in the midst of this pandemic. We hope to share this video soon as her notes as well as those of our other comrades from Ankara and Beirut, given for consideration, are very pertinent to this time we are living through. Below, we share the invite to the fifth attempt to assemble online, which will take place tomorrow (May 30). Please write to mai [at] 16beavergroup.org <http://16beavergroup.org/> if you are interested to take part. ______________________________________ 2. Tomorrow / Testing Assembling Fourth Edition What: Testing Assembling When: Sunday, May 30th, begins 11:00 a.m. (approx. 2hrs) (New York Time) Where: Online Who: please write to mai [at] 16beavergroup.org <http://16beavergroup.org/> (to receive the details) This Saturday, we would like to invite you to the fifth edition of Testing Assembling. We have been using this time of gathering to try and invite friends from different contexts, experiences and struggles to try to share some questions/points they believe to be necessary or critical to consider. This week, we will be joined by a friend of the space (and the Society!) who will share a few points both with regard to our relation to the virus as well as to the question of death and the deceased. What means to live with this virus and to potentially make politics with it? What means to live with those who pass on and to potentially make politics with them? What means politics in such a context we are living today? In the context of today - where we see states and capital reveal in a myriad of ways a blatant disregard for life, especially for the lives of those deemed sacrifice-able, not valuable, expendable, disposable (through deeply structured colonial, racist, patriarchal, classist. heternormative, agiest, corporatist, productivist, destructivist institutions, values, forms of thinking, imposed forms of living); a question poses itself with regard to how we relate to and how do we live with those among us who pass. In situating her use of a word, instauration as it may relate to the deceased, our friend writes: "participating in a transformation that leads to a certain existence, that is, to more existence (in the case of the deceased, both a biographical supplement and the accomplishment of an existence in another realm of reality): an existence that, in the case of a particularly successful accomplishment, may manifest what Étienne Souriau calls its “brilliance of reality” (éclat suffisant de réalité). For we can indeed talk of “reality” as regards the existence of the deceased, provided we agree on the right regime of reality that can be granted to them. By envisaging the definition of the mode of existence that enables us to account for what the deceased do and what they have others do – so that we can describe how they interfere in the lives of the living –, we avoid the trap in which our tradition captures and generally freezes the problem" Thinking about the actions taking place on the streets of Minneapolis in the memory of George Floyd and so many others subjected to the same violence these words above gain new valence. Like the previous weeks, if you are interested to take part, we ask you to please write to: mai [at] 16beavergroup.org <http://16beavergroup.org/> Our schedule will be between 11am-1pm or so. ______________________________________ 3. Videos from Previous Weeks We have uploaded the videos from the second and third edition, which include contributions from Havin Guneser, Suely Rolnik, David Harvey, Michael Taussig, and many more friends. http://16beavergroup.org/assembling/ <http://16beavergroup.org/assembling/> ______________________________________ 4. Useful Links Bring the Dead into Ethology http://centreparrhesia.org/bring_the_dead_back_to_ethology.pdf <http://centreparrhesia.org/bring_the_dead_back_to_ethology.pdf> Inquiries raised by the dead http://centreparrhesia.org/inquiries_raised_by_the_dead.pdf <http://centreparrhesia.org/inquiries_raised_by_the_dead.pdf> Society of the Friends of the Virus http://centreparrhesia.org/ <http://centreparrhesia.org/> Film Supplement to Volume 4 http://centreparrhesia.org/nyc <http://centreparrhesia.org/nyc> (the fifth video includes Annie!) ______________________________________ 5. In Memorium We thought to include here a text we wrote and sent nearly a year ago to mark the passing of a young comrade who frequented the space, Zack Rosen. Remembering Zack and re-reading the text, we were struck by how much of it relates to this moment we are living, which makes the questions posed in it, all the more relevant. Clearly, the reference to 'silence as a common' was a reference to the writings and thought of Ivan Illich who like Zack and many other friends we have lost over the years still accompany us today on this infinite journey. http://16beavergroup.org/mondays/2019/05/25/our-silence-is-also-a-commons/ <http://16beavergroup.org/mondays/2019/05/25/our-silence-is-also-a-commons/> _______________________________________________ 16 Beaver Group 16 Beaver Street - Exodus New York - Under Lockdown for more info visit: http://www.16beavergroup.org <http://www.16beavergroup.org/>

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Dear members of thingist /
by Armando Lulaj 20 May '20

20 May '20

Dear thingist Members, This is Armando Lulaj writing. At Wolfgang Staehle's kind invitation I just joined thingist. I want to bring to your attention a very problematic situation we are facing in Albania, that concerns art and politics, and of course the relationship between the two. Members of DebatikCenter of Contemporary Art together with many other artists, activists, etc., have written and signed an Open Letter addressed to the international art community, concerning urgent issues needing a vigorous and immediate response in our country which, like many other countries these days, is rapidly sliding towards fascism. I kindly invite you to read it and to support the cause we are fighting for. You will find the original link to Open Letter and the document where you can sign at the following link. https://docs.google.com/document/d/1gOD6TJ9YMBrqiL-tRTOmScaUnd9XwVfG3vO-3nb… With all my best regards, Armando -- D.C.C.A debatikcenter.net *www.instagram.com/armandolulaj_magazine <http://www.instagram.com/armandolulaj_magazine>* Sent by a satellite tracking device.

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More from Sixteen Beaver's "Testing Assembly"
by Caspar Stracke 09 May '20

09 May '20

Sunday — 05.10.20 — Testing Assembling Second Edition — Videos from First Edition CONTENTS: 0. Short Note 1. Testing Assembling Second Edition (This Sunday) 2. Some Thoughts (for Second Testing) 3. Testing Assembling First Edition (Videos) 4. Society of the Friends of the Virus (Small Note) ______________________________________ 0. Short Note We want to write this short note to let you know two things: One, that we will try to build on our first meeting last Sunday with a second test at assembling. The description is below. Like last week, if you are interested to take part, we ask you to please write to: mai [at] 16beavergroup.org <http://16beavergroup.org/> Two, we also have videos from last week, please see below for more details and the link. ______________________________________ 1. Testing Assembling Second Edition What: Testing Assembling When: Sunday, May 10th, begins 11:00 a.m. Where: Online Who: All are invited, please write to mai [at] 16beavergroup.org <http://16beavergroup.org/> (to receive further details) This Sunday, we would like to invite you to the second edition of our Testing Assembling. We are still waiting to determine the more precise schedule. We provide a description below, if you are interested, please write to mai [at] 16beavergroup.org <http://16beavergroup.org/> and we will confirm the schedule and details of how to access the meeting. We are still testing assembling, in the sense that we would like to try different ways of meeting and thinking together (making use of the means of meeting remotely while attempting to also consider the limits and dead-ends of such means). ______________________________________ 2. Some Thoughts (for Second Testing) Each of us prepares a question or two, a point or two, related to last Sunday’s meeting, something that was brought up, that resonates, needs attention and thinking. (We managed to put up the recordings from last week to also allow others who could not attend to be able to participate.) (If you were not able to take part last week, you can also join to follow the discussions but it will be useful to at least watch one of the movements.) To make this assembling useful and our meeting meaningful, we encourage everyone to try to link their questions and associated points or elaborations to issues raised in the first series of conversations. We are trying to build a process of thinking and questioning together and avoid the institutionalized approaches which foreclose any possibility to develop collectively a critical space for thought, action, and organization in whatever form that may take. After each has shared their question with everyone, the rest who did not formulate a question will open the discussion. As you can imagine, we are trying to activate all the intelligences in the assembling space and encourage it. At the same time, we hope that it does not become a democracy of speech time as an empty formal and meaningless gesture without the necessary counterparts of listening, responding, considering, translating through another body, another affection and perspective. It goes without saying that our invited guests from the first assembling are a core part of this continued conversation and will hopefully be part of this evolving process, whether on this occasion or subsequent assemblings. We will also be inviting other friends to slowly build up a suppleness to our responses to the virus. Our horizon for organizing these meetings is not to fill content or fulfill a mandate for a job, institution, anything of the kind: rather, it comes out from and toward a care for our worlds-in-common. The exigency is communal, political, and based on affinity and friendship, which is also based on the establishment of relations and forms of organizing with one another that go beyond professionalisms and instrumentalisms. We are all being or going to be called into processes which will establish, shape a 'new normal', to 'return', to go 'back to work', 'back to school', etc.: trying to create a space of thinking together in this moment is also searching for the terms to struggle within the cuts/ruptures the virus opens and understand what these fissures may mean and how they may affect the way we reimagine the politics and the necessary shifts in sense-abilities to come.. ______________________________________ 3. Testing Assembling First Edition We also uploaded the videos to the four movements we organized last week. Many interventions from friends including those whom we had invited to contribute: Jean-Luc Nancy Nazan Ustundag Rolando Vázquez Melken Nika Dubrovsky David Graeber Jaspal Singh Hardeep Mann Silvia Federici Marcela Olivera Sarah Lewison Suely Rolnik You can find links to the videos here: http://16beavergroup.org/assembling/ <http://16beavergroup.org/assembling/> ______________________________________ 4. Society of the Friends of the Virus We realize that these downloads are 7mb, for anyone who has low bandwidth and needs lighter files or simple text files, please write to letters [at] centreparrhesia.org <http://centreparrhesia.org/> You can also visit the centre's website for some translations in Spanish and Italian. We are working on translating additional volumes. Volume 3 http://centreparrhesia.org/vol_3_society_of_the_friends.pdf <http://centreparrhesia.org/vol_3_society_of_the_friends.pdf> Volume 3 Supplement - Perspectives http://centreparrhesia.org/vol_3_society_of_the_friends_supplement.pdf <http://centreparrhesia.org/vol_3_society_of_the_friends_supplement.pdf> Finally, both the videos and the texts are being circulated only through our mailing lists, hardly visible in the anti-social media. We put a lot of time in preparing them and we think they are of value. We are happy that they are shared in this organic manner, hand-to-hand, as a virtual samizdat. Thanks to all who take part in that passing on. _______________________________________________ 16 Beaver Group 16 Beaver Street - Exodus New York - Under Lockdown for more info visit: http://www.16beavergroup.org <http://www.16beavergroup.org/>more from Sixteen Beaver's

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