A brief history of "The Journal of the Mental Environment."
The
core idea behind Adbusters, the essential critique that motivates our
struggle against consumer society, is mental environmentalism. And for
seventeen years, since the seventh issue of Adbusters was published in
1993, the subtitle of the magazine has been "The Journal of the Mental
Environment". But, what exactly is mental environmentalism?
Watching a popular uprising in real time was indeed a dramatic experience. As viewers tuned in (or streamed in) to the violence, courage, and uncertainty of events in North Africa this year, many of them had the impression of witnessing the "actual" events, free from the framing tactics and analytical bias often found on the six o'clock news. A host of new media celebrities became household names as they reported live from Tahrir, and news outlets such as Al-Jazeera saw an unprecedented rise in viewership. Spectators were made to believe that a return to the event "itself" was once again possible after decades of being locked into what Jean Baudrillard called the hyper-real. The revolution in-and-of-itself seemed to unfold before our eyes, creating a fetish for real-time revolt.
ReadThis is a short text [1] which appears in "Public Netbase: Non Stop Future. New Practices in Art and Media" edited by the fine people at the New Media Center_kuda.org, in cooperation with World-Information Institute / t0. This book was presented at Transmediale 2009 in Berlin.
http://nonstop-future.org
Tactical media as a practice has a long history and, it seems save to predict, an even longer future. Yet its existence as a distinct concept around which something of a social movement, or more precisely, a self- aware network of people and projects would coalesce has been relatively short lived, largely confined to the internet's first decade as a mass medium (1995-2005).
The twin phenomena of immediacy and of instantaneity are presently oneof the most pressing problems confronting political and militarystrategists alike. Real time now prevails above both real space and thegeosphere. The primacy of real time, of immediacy, over and above spaceand surface is a ~fait accompli~ and has inaugural value (ushers a newepoch). Something nicely conjured up in a (French) advertisementpraising cellular phones with the words: "Planet Earth has never beenthis small". This is a very dramatic moment in our relation with theworld and for our vision of the world.
ReadIf media theory over the last 40 years largely understood media as hopelessly contaminated by capitalism, the quietism implied by this critique also met its challenge in Guattari's concept of 'becoming-media'. Here Clemens Apprich revisits key media political debates to imagine post-media approaches in the age of social media.
ReadThe need for net criticism certainly is a matter of overwhelming urgency. While a number of critics have approached the new world of computerized communications with a healthy amount of skepticism, their message has been lost in the noise and spectacle of corporate hype-the unstoppable tidal wave of seduction has enveloped so many in its dynamic utopian beauty that little time for careful reflection is left. Indeed, a glimpse of a possibility for a better future may be contained in the new techno-apparatus, and perhaps it is best to acknowledge these possibilities here in the beginning, since Critical Art Ensemble (CAE) has no desire to take the position of the neoluddites who believe that the techno-apparatus should be rejected outright, if not destroyed. To be sure, computerized communications offer the possibility for the enhanced storage, retrieval, and exchange of information for those who have access to the necessary hardware, software, and technical skills. In turn, this increases the possibility for greater access to vital information, faster exchange of information, enhanced distribution of information, and cross cultural artistic and critical collaborations. The potential humanitarian benefits of electronic systems are undeniable; however, CAE questions whether the electronic apparatus is being used for these purposes in the representative case, much as we question the political policies which guide the net's development and accessibility.
ReadNow that the grassroots movement that started inadvertently with the Arab Spring has gone global, it is necessary to cast a backwards glance to try and figure out, with some perspective, the dynamics of what has happened, physically and conceptually, over the last year. We propose a simple vision of the process of uprising in 2011, which was consolidated on the past 15th of October as a new culture of popular resistance and creativity. We also aim to point out the recent or enhanced concepts born in the collective consciousness of society during this period.
ReadWe understand the end of something all too easily in the negative sense as a mere stopping, as the lack of constitution, perhaps even as decline and impotence, the end suggests the completion and the place in which the whole of history is gathered in its most extreme possibility.[1]
ReadWhat follows are personal accounts from various people who were present on that fateful night in Tompkins Square on August 6, 1988. They observed and experienced firsthand the bloodlust of the marauding cops invading our neighborhood from all over the city. Twenty years later, these memories are still fresh in the minds of those who were there, as though it all happened just yesterday....
ReadOur ability to move into a collectively imagined future has been trapped in an ever-present now, composed of continually transmitted images. The spectacle accompanies us throughout our lives. News, propaganda, advertising, entertainment and social media present a continuous stream of imagery, projecting a constant justification for how our culture is formulated. When Guy Debord first published The Society of the Spectacle in 1967, the digital revolution was still decades away and the technological capacity to project images into every corner of our lives was far less developed than it is today. The spectacle is no longer simply all of the time; it is also everywhere. More than ever before, Debord's words apply: "Everything that was directly lived has receded into a representation."
ReadOne of the biggest promises of the Internet was the transformation of political activism. No longer would change come about solely through the actions of large organizations, claimed the Web's early enthusiasts. Now, they claimed, individuals could rouse the concern of their fellow citizens for a particular cause through Web sites, e-mail, and online petitions. Those who normally shunned demonstrations and limited their participation in the public sphere could be contacted personally in their e-mail box, and all that would be necessary for them to do to show their support would be to click a button or fill in a field. Soon, pundits predicted, there would be a revolution in grassroots participation in the political process.
ReadAusgestrahlt im Deutsch-Franzoesischen Kulturkanal ARTE November 1995.
In den fuenfziger Jahren hat Albert Einstein gesagt, dass wir es mitdrei Bomben zu tun haetten. Die erste, die Atombombe, sei bereitsgezuendet. Die zweite sei die Informatikbombe; die dritte, dieBevoelkerungsbombe, werde im 21. Jahrhundert explodieren. Gegenwaertigexplodiert die Informatikbombe. Neue Technologien, insbesondere dieMoeglichenkeiten zur Schaffung virtueller Welten, veraendern Kultur,Politik und Gesellschaft grundlegend. Zu diesem Thema diskutieren heuteabend im Gespraech der Stadtplaner und Philosoph Paul Virilio undFriedrich Kittler, Medienspezialist an der Humboldt Universitaet inBerlin.
"They say it's a joke they say it's a game." The slogan was launched on the Chicago streets by the group We Charge Genocide, in the middle of a demo demanding reparations for victims of police torture. The folks on the street chanted those words, we hurled them out of our mouths in staccato bursts, while looking round at the passers-by who pretended not to notice. What the chant means is either enigmatic, or it's painfully obvious. There is a kind of disdain that minimizes a death or a beating or a torture or a life sentence for black people in the name of lawfulness, efficiency, morality and humanist ideals. That kind of disdain has made democracy impossible in the US - and other places too.
ReadThis essay provides a short and insightful overview of alternative television projects in the Italy of Berlusconi.
In the United States, fascism presently unfolds as a simulation. The fascist simulation constitutes itself as a pixelated sea of livestreams, images, posts, and comments, circulating widely as its own networked, autonomous model of reality. It is enacted as an ensemble of people, social media platforms, presidential tweets, superspreader events, confederate flags, television chyrons, informatic infrastructures, automatic rifles, toxic masculinities, MAGA hats, racist hashtags, and video game servers. It is fascist ideology reified through consumer technology.
ReadAfter the square occupations of the past years, the Augusta Park actions in São Paulo, Brazil, open a new phase based on a vision of the commons.
ReadOuter Spaces Conference Series 2017
An analysis of ISIS and its media strategy, the meaning of cyber jihad, and why people enrol as foreign fighters.
The 12th conference of the Disruption Network Lab
Directed by Tatiana Bazzichelli. Studio 1, Mariannenplatz 2, 10997 Berlin.
Summary of the extended conversation on the emergence, consequences, and activist responses to the concept of "post-control"
Report of the conference 'The Society of Post-Control', organised by Eric Kluitenberg and David Garcia, tying into the opening of the exhibition As If.
In recent years Amsterdam has become known for its free-net the Digital City. Less well known but in some ways equally remarkable has been the emergence of Amsterdam's radical movement for public access television. This text is just a beginning, a highly selective historical snap shot.
ReadThesis 0
"What do I think of WikiLeaks? I think it would be a good idea!"
(after Mahatma Gandhi's famous quip on "Western Civilization")