Legend has it that in 1994, a letter was sent by the Smithsonian Institute to a man who regularly and very kindly donated artefacts discovered in his back ga...
In 1960, pioneering American artists Sol LeWitt and Eva Hesse met for the first time and instantly clicked, quickly forming a strong, deep bond that would last for ten years and result in countlessâŠ
You seem the same as always, and being you, hate every minute of it. Donât! Learn to say âFuck Youâ to the world once in a while. You have every right to.
Over the course of six weeks during the height of the Cold War, almost three million Soviets visited an exhibition that celebrated America. American kitchens, American art, American cars, and most especially American capitalism. The American National Exhibition in Moscow was a full-court press to convince the Soviet people of American superiority.
Edward Snowden says COVID-19 could give governments invasive new data-collection powers that could last long after the pandemic
âFive years later the coronavirus is gone, this dataâs still available to them â they start looking for new things,â Snowden said. âThey already know what youâre looking at on the internet, they already know where your phone is moving, now they know what your heart rate is. What happens when they start to intermix these and apply artificial intelligence to them?â
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Anti-capitalist politics in the time of COVID-19 by David Harvey
There is, for example, the question of who can work at home and who cannot. This sharpens the societal divide as does the question of who can afford to isolate or quarantine themselves (with or without pay) in the event of contact or infection. In exactly the same way that I learned to call the Nicaraguan (1973) and Mexico City (1995) earthquakes âclass-quakes,â so the progress of COVID-19 exhibits all the characteristics of a class, gendered, and racialized pandemic. While efforts at mitigation are conveniently cloaked in the rhetoric that âwe are all in this together,â the practices, particularly on the part of national governments, suggest more sinister motivations. [...]
Workforces in most parts of the world have long been socialized to behave as good neoliberal subjects (which means blaming themselves or God if anything goes wrong but never daring to suggest capitalism might be the problem).
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The pandemic is a portal by Arundhati Roy
The tragedy is the wreckage of a train that has been careening down the track for years. [...]
Our towns and megacities began to extrude their working-class citizens like so much unwanted accrual.
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The world after coronavirus by Yuval Noah Harari
[the] epidemic might nevertheless mark an important watershed in the history of surveillance. Not only because it might normalise the deployment of mass surveillance tools in countries that have so far rejected them, but even more so because it signifies a dramatic transition from âover the skinâ to âunder the skinâ surveillance.
Hitherto, when your finger touched the screen of your smartphone and clicked on a link, the government wanted to know what exactly your finger was clicking on. But with coronavirus, the focus of interest shifts. Now the government wants to know the temperature of your finger and the blood-pressure under its skin.
[In the days ahead], each one of us should choose to trust scientific data and healthcare experts over unfounded conspiracy theories and self-serving politicians.
Humanity needs to make a choice. Will we travel down the route of disunity, or will we adopt the path of global solidarity? If we choose disunity, this will not only prolong the crisis, but will probably result in even worse catastrophes in the future. If we choose global solidarity, it will be a victory not only against the coronavirus, but against all future epidemics and crises that might assail humankind in the 21st century.Â
The ongoing spread of the coronavirus epidemic has also triggered vast epidemics of ideological viruses which were laying dormant in our societies: fake news, paranoiac conspiracy theories, explosions of racism.
[today,] those who still recognize themselves as communists are liberals with a diploma â liberals who seriously studied why our liberal values are under threat and became aware that only radical change can save them.
Kemarin, 23 Mar, ada obrolan yang entah perlu atau nggak di grup yang isinya mahasiswa doktoral semua. Intinya: Ada yang becanda seksis dengan mengirimkan komentar beserta foto perempuan berpakaian relatif terbuka. Ketika diserukan bahwa perilaku itu adalah sebentuk seksisme, reaksinya pergi dari grup, bukannya minta maaf sudah berperilaku tidak toleran terhadap isi grupnya. Yang bikin lebih gemas adalah kenyataan bahwa isi grup ini adalah calon2 doktor yang sebagian besar mengajar di universitas ternama di sekitar kita lho! Suram...
Demikianlah. Jadi, gue kepikiran ngumpulin sejumlah contoh sederhana yang nggak perlu porno juga sambil semacam memikirkan mengapa soal-soal kemanusiaan, kesetaraan, serta sikap-sikap menghargai orang lain yang (menurut gue) mendasar banget kayak gini orang bisa nggak paham....
Stereotyping is one of the early symptoms of racism and sexismâespecially if you normalize them.
Biarpun niat (intensi) baik, kalau caranya salah mah ya salah aja... Lihat misalnya nada penulis ini mengenai pencapaian karir Rich Brian di sini https://rencanamu.id/post/profil/hal-hal-yang-membuat-rich-chigga-rapper-generasi-youtube-paling-berpotensi-sekarang-ini Kalimat2 nggak perlu macam ini âberpenampilan super culun gini sih harusnya nongkrong di bimbel yaâ... Ya pada dasarnya nggak perlu aja sih. Dan, walau remeh, pelecehan ya pelecehan aja juga kan?
Padahal, menurut gue, satu catatan yang menarik dari pencapaian Rich Brian adalah dia mengakui kesalahannya secara terbuka dan memperbaikinya. Ya gitu aja nggak sih. Salah kan manusiawi. Ngapain juga malu dan disembunyi2in... https://www.highsnobiety.com/p/rich-chigga-name-change-brian/ Masih banyak lah contoh asyik dari gen Z dan milenial yang berbuat kesalahan dan mengakuinya secara terbuka ketimbang diselubung-selubungkan... Ini perubahan yang menarik menurut gue. Dan, ya, baguslah. Paling nggak yang muda terbuka dan nggak pakai strategi âkubur-kubur mayatâ yang nantinya bakal bau, tercium, dan terungkap juga. Mending dari awal diakui, minta maaf, dijalani hukumannya (baik secara sosial maupun secara hukum), dan berusaha jadi manusia yang lebih baik...Â
Contoh yang akhirnya gue kirim ke grup tsb adalah komentar seorang bapak di bawah foto keempat anaknya. Fotonya: Anak pertama, kedua, dan ketiga perempuan sedang semacam memandangi anak keempat yang masih bayi ngedot. Keterangan fotonya: Sepertinya si anak bungsu (yang laki-laki) itu tidak akan punya masalah cucian dan setrikaan. Lihat di sini https://www.express.co.uk/celebrity-news/815460/Steven-Gerrard-sparks-social-media-OUTRAGE-sexist-comments-Instagram-daughters Banyak yang kecewa lah ya. Masak lo mengukur masa depan anak perempuan lo sebegitu saja?Â
Ada juga media berbahasa Indonesia yang membicarakan. Dan, mungkin, siapa tahu, ini referensi yang lebih bisa âasosiatifâ buat grup calon doktor itu... Secara bahasa maupun budaya https://tirto.id/lelucon-seksis-bukan-sekadar-lelucon-cqyQ
Entahlah ya. Sebal harus buang-buang waktu menjelas-jelaskan soal yang sederhana kayak gini. Ini kan landasannya toleransi!Â
If there is something to be cared for in this renewed space of emergency, that thing is not just at the level of individual practice or help the âcollective,â but concerns imagining an undisciplined politics of inhabitation, that is, a politics that finds in limited control and circulations ways to counter-do austere fixtures.
#Episode2 concerns the waning of the sensuousness of the street as a locus of circulationâof knowledge, affect, and capacityâand the performance of solidarity.
[we] want to be instructed [âŠ] If such wanting appears to buttress the imaginary of an all-knowing surveillant state, or to offer up essential individual and collective responsibilities to technological apparatuses outside of common design or control, it does reflect a distrust in the capacities of a general public to act in its best interest. [âŠ] In public, whose interests do we really have in mind? What is happening to our experiences of social solidarity, our ways of being in public, and our capacities to circulate through each othersâ lives?
For the question is what can we do togetherâsomething determined by those infrastructuresâand then to turn the question around, what can we do to those infrastructures, right now, to permit an enhanced sensitivity to the conditions âweâ face? Yes, retreat into interiors may be required, but an attunement to the surroundings may allow us to âspace outâ in ways that can contribute to a renewed sense of intimacy with and through the extended world we inhabit.
In the everyday life of inhabitation, there is often a thin line between care and affliction. [...] Care must entail the capacity of persons to be implicated in a world beyond where it is that they can exert reasonable control, and thus to be present in ways that are diffuse, partially-formed and undisciplined. [âŠ] A bioterity regime is in the making, even more so considering the unprecedented spread of the current space of emergency globally. [âŠ] So how to respond, how to organize?
The virulent circulations that unite us beyond our individual control can become the groundings from which to reimagine autonomous modes of inhabitation and becoming, which are about deterritorializing violent closures and controlling formations (not dissimilarly to what Wade has proposed around blackness, 2017). It is about resisting incarceration as a generalized form of life.
Bioterity is not found only in the intimate biology of the self, and in oneâs own essential incapacity to deal with these dynamics of genetics and infection, but also in the circulatory regimes between those intimacies and other wider ecologies.
#Episode1 introduces the notion of bioterity to point to a new regime of austerity based on governing the emergency of the Covid-19 pandemic. We talked about the immanence of a profound alteration in the terms of everyday social life and livelihood, which, due to its biological groundings, has the potential to last well beyond the emergency.
Our subjectivities are constituted through regimes of governance, historical baggage, social stratification, and everyday fluctuations, interactions, and assemblage (Bondi, 2005; Guattari, 1996; OâSullivan, 2012). When the terms of the everyday change, our bodies are put under stress and have to adjust. This process is as contested and political (Haraway, 1991) as it is unconscious. The covid-19 space of emergency instantiates unprecedented stress, positing questions around its long-term effects, and the ways those will (re)assemble modalities of interaction, control, and self/collective affirmation. At the same time, lâemergenza offers also the opportunity to imagine autonomous and liberatory ways of inhabiting its spaces.Â
A key factor in how we currently inhabit is austerity. As a domain of interventions, affections, and governance key to the neoliberal project, austerity produces subjects that are more easily controlled to extract capacities, knowledge, labour and income streams from them. [âŠ]
The restructuring of economies of work is a second, diffused, effect of these early days of biological austerity.  [âŠ]
Arguably, bioterity measures are not only reducing the possibility of a public debate around these issues now but are also preparing for more stringent controls on the conduct of work (perhaps on the basis of the data collected during the âcrisisâ). [âŠ] The effects that these measures will create, undermining place-based solidarity and interaction and enhancing the capabilities of remote digital control, are likely to protrude well beyond the current space of emergency.
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