Archive for the ‘alterglobalization’ Category

mauvais foi (Psychodrama Demons)

Sunday, January 24th, 2010

Yet another bloodsucker dressing-up to play the Glamour game.

I think the motto of recent living for me could be DOWN WITH THE TROLLS & GREY VAMPIRES, BUT ABOVE ALL, DOWN WITH THE PSYCHODRAMA DEMONS. What’s these here Grey Vampires and Trolls? K-punk outlines the concepts:

Grey Vampires are creatures who disguise their moth-greyness in iridescent brightness, all the colours of attractive sociability. Like moths, they are drawn by the light of energetic commitment, but unable to themselves commit. Unlike the Toll, the Grey Vampire’s mode is not aggressive, at least not actively so; the Grey Vampire is a moth-like only on the inside. On the outside, they are bright, humorous, positive – everyone likes them. But they are possessed by a a deep, implacable sadness. They feed on the energy of those who are devoted, but they cannot devote themselves to anything. (K-Punk)

Psychodrama Demons are somewhere in-between a Grey Vampire and a Troll. A Grey Vampire appears somewhat romantic at times, caught in a melancholia, only able to live vicariously through others, even as their mode-of-being sucks away at the marrow of life, draining those around them. A Troll is more outright aggressive. As K-Punk writes, a Troll “above all wants to waste time, its libido involves a banal sadism, the dull malice of snatching people’s toys away from them” (K-Punk).


anthronomics of the precariat

Monday, December 14th, 2009
"Precarious" issue of MUTE (Vol.2 #0)

"Precarious" issue of MUTE (Vol.2 #0)

What are the characteristics of the precariat? When one outlines the precarious class it is often by way of emphasizing the importance of cognitive labour. But sometimes discussions of cognitive labour (or what is known, somewhat incorrectly, as “immaterial labour”) glance over what Brian Holmes calls “the flexible personality.” As Holmes writes of his essay (originally published in 2001), the world has now commenced the

full implementation of the flexible employment system, that is, of a labor regime in which worker mobility and variable hours are accompanied by continuous electronic surveillance and the managerial analysis of performance. (Holmes, Flexible Personality)


my precarious (Sputnik Sweeheart)

Wednesday, December 9th, 2009

So that’s the way we live our lives. No matter how deep and fatal the loss, no matter how important the thing that’s stolen from us – that’s snatched right out of our hands – even if we are left completely changed, with only the outer layer of skin from before, we continue to play out our lives this way, in silence. We draw ever nearer to the end of our allotted span of time, bidding it farewell as it trails off behind. Repeating, often adroitly, the endless deeds of the everyday. Leaving behind a feeling of immeasurable emptiness. (Murukami, Sputnik Sweeheart 207)

…and in the Norwegian night sky, a spiral, lighting the heavens for over two minutes, what is this strange sight

"the mysterious lysfenomen""

"the mysterious lysfenomen"

What gains greater notice — this spiral or the infelicities of Tiger Woods? The media attention is resolutely focused on the AfroAmerican groin as usual; the strangeness of the night sky passes us unnoticed. Perhaps because it gestures not toward what we already know – that Tiger, like 99% of us, thinks the confines of marriage a sham, and that human life be too short to not divest it among many – but toward what we don’t know. This light, the sky, these are unassimilable objects. Though reported and noticed as they do not escape all perception (that which does passes us by without a trace — perhaps), such events constitute a counter-event. A slip within symbolic systems. Such slips make possible all kinds of escapes and exit strategies.


the convergence towards alter-globalization

Wednesday, August 19th, 2009
Los Angeles, 08.15.2000.

Los Angeles, 08.15.2000.

When searching for indications of the global multitude, it has become something of a commonplace for theorists such as Negri, Marazzi, Virno and other Italian Autonomists (but not limited to them) to point towards the “antiglobalization movement,” which is usually granted its worldwide stage debut at the WTO protests in Seattle (1999) with further economic summit gatherings making their mark as well as traditional political gatherings (DNC in LA, 2000; World Economic Forum in Davos, 2001; FTAA in Genoa, 2001; Summit of the Americas in Québec City, 2001). With 9/11, the “movement” is usually seen as dissipating into an antiwar focus; moreover the possibility of organised mass protest after 9/11 disintegrates in the wake of repressive “security” measures globally. The question is how this time of global, networked turbulent uprising has been represented & interpreted among theorists.

Commenting on Naomi Klein’s No Logo, Christian Marazzi writes (circa 2002) that:

The “no logo people” has been constituting itself with protest tactics against the privatization of public space, against the symbolic commodification effected by the multinational producers of consumer goods. The protests against the logo and against the world circuit of exploitation of the work force described by Klein have worked as a lever in the global growth of an “antiglobal” movement. (Capital and Language 138)

Marazzi’s summation remains limited in two respects. First, it is somewhat of a one-dimensional analysis insofar as it accepts without question the term “antiglobal” while overplaying the significance of the “no logo people.” Second, Klein’s No Logo, significant now as it was then in providing the framework for an analysis of the symbolic structures of global capital, remains theoretically and descriptively inadequate to encompass the diverse manifestations of what is not an antiglobalization movement, but an alterglobalization convergence. There remains a terribly incomplete perception of the alterglobalization convergence of the mid-’90s to 2001 among theories of the multitude (Marazzi goes on to write: “The global crisis of the logo, in other words, suggests that it is on the terrain of the political definition of the body of the multitude that the future of the protest movement will be played out”).