Radical media, politics and culture.


This is the "Introduction" to Konrad Becker's new cultural intelligence manual Tactical Reality

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("What is this?" — Samuel Morse)

"Culture and Technologies of Control"

Culture is not just the expression of individual interests and
orientations, manifested in groups according to rules and habits but it
offers identification with a system of values. The construction of
cultural memory and establishing a symbolic order through setting up
mental and ideological spaces is a traditional practice of cultural
engineering; symbolic scenarios generate reality by mediating an implicit
political narrative and logic. Maps of the world radiating an aura of
objectivity and marking out the ways of life are exploited as cognitive
tools. An image of the world as simulation or map of reality can be highly
inductive and that explains the investment in cultural representation.

"A Virtual World is Possible:

From Tactical Media to Digital Multitudes"

By Geert Lovink and Florian Schneider, nettime


We start with the current strategy debates of the so-called
"anti-globalisation movement", the biggest emerging political force for
decades. In Part II we will look into strategies of critical new media
culture in the post-speculative phase after dotcommania. Four phases of
the global movement are becoming visible, all of which have distinct
political, artistic and aesthetic qualities.

"The Anarchist Revolution"

By Nestor Makhno


ANARCHISM — a life of freedom and creative independence for humanity.

Anarchism does not depend on theory or programs, which try to grasp man's life in its entirety. It is a teaching, which is based on real life, which outgrows all artificial limitations, which cannot be constricted by any system.

hydrarchist writes:

"Secrecy and Publicity: Reactivating the Avant-Garde"

by Sven Lutticken

The last decade has seen an increasing use by young artists of strategies and forms derived from neo-avant-gardes—Fluxus, Conceptual or Performance art. This has called forth charges of plagiarism from an older generation of artists, who feel the young brats are getting credit for ‘things we did thirty years ago’, without acknowledging and sometimes—even worse—without knowing their predecessors’ work. Are these repetitions, then, the blind, dumb survivals of forms long past their prime? There are indeed young artists making neo-Conceptual or Fluxus-type work that seems an exasperatingly minuscule variation on what has been done before: creating ‘social works of art’ by cooking dinners or spending the night with strangers; taking ‘jobs’ in non-art professions.

While many such strategies bear an uncanny resemblance to activities in the sixties that were far more marginal, and far less commercially successful, the fact remains that the repetition of a given practice within a changed historical and cultural context has a different meaning and function. Theory has not found it easy to come to grips with this phenomenon, in part because we still find it difficult to think about history in terms of survivals and repetitions—as what Hal Foster has called a ‘continual process of protension and retension, a complex relay of anticipated futures and reconstructed pasts’. [1]

hydrarchist writes: "This article was originally published in the journal Historical Materialism."

"Going in the Wrong Direction,

Mephistopheles: Not Saint Francis of Assisi"

by John Holloway

Toni Negri’s work is enormously attractive, not only for its own merits,
but because it responds to a desperate need. We are all looking for a way
forward. The old state-centred model of revolution has failed
catastrophically, reformism becomes more and more corrupt and barren, yet
revolutionary change is more urgent than ever. Negri refuses to give up
thinking and rethinking revolution: that is the great attraction of his

The problem is that Negri leads us in the wrong theoretical direction.

Marxism and the American Worker

A special issue of Historical Materialism

Call for Papers

"America never stood still for Marx and Engels" (Irving Howe).

In 2003 Historical Materialism will publish a special issue, Marxism and
the American Worker. The centrepiece will be the first English translation,
by Daniel Gaido of Haifa University, of the long essay "The American Worker"
by Karl Kautsky. First published in 1906, in Die Neue Zeit, Kautsky was
responding to Sombart's famous book Why Is There No Socialism in the United
The special issue will also include critical analyses of ongoing
efforts within the Marxist tradition throughout the 20th century to come to
terms with this question, a debate reignited by the publication in 2000 of
It Didn't Happen Here: Why Socialism Failed in the United States, by Seymour
Martin Lipset and Gary Marks. In essays and reviews which range across
questions of the development of US capitalism, processes of class formation
and struggle, cultural politics, race and racism, gender relations, and
aspects of intellectual history, contributors to the special issue include
Johanna Brenner, Malik Miah, Kim Moody, Alan Wald, Paul Le Blanc, Michael
Goldfield, Robbie Lieberman, Charles Post, Dean Robinson, Boy Luethje,
Gerald Friedman, Loren Goldner and Bryan Palmer.

We invite submissions, of between 4000 and 7000 words, on any of these
themes. We are especially interested in receiving empirically grounded
Marxist analyses of the contemporary US working class and the contemporary
forms of its class struggle. We also would like to receive submissions
assessing the work of CLR James which sought to come to terms with American

Enquiries and submissions should be sent to the issue editor, Alan Johnson,
at johnson

Historical Materialism is a journal of critical research in Marxist theory
published quarterly by Brill Academic Press.

Anonymous Comrade writes:

Hi folks,

These are the latest pdf's from Zabalaza Books -- enjoy...

hydrarchist writes

Multitude/ Working Class

Paolo Virno

Maurizio Lazzarato: Could you define the similarities and the differences between the notion of "multitude" as it's been conceived in the history of philosophy and the use that we make of it today? Is there continuity of rupture between the concept of "multitude" and the concept of "working class"? Can the two concepts be integrated or do they refer to two "different politics"?

Paolo Virno: There are some analogies and many differences between the contemporary multitude and the multitude studied by the political philosophers of C17th.

hydrarchist writes"

On Gilles Deleuze & Félix Guattari, A Thousand Plateaus


Translated by Charles
T. Wolfe. An earlier version of this essay appeared in Chimeres 17 (Paris,
Fall 1992). It is printed in Graduate Faculty Philosophy Journal, Volume 18,
Number 2, 1995, in honor of the late Felix Guattari. Hacked from it is printed
form and publicized by korotonomedya in May 2002.


It is in Sein und Zeit
that Heidegger decrees the end of the Geisteswissenschaften and their
tradition (Enlightenment and Hegelianism), when, as he is commenting on the
Briefwechsel [exchange of letters] between Dilthey and Yorck von Wartenburg,
he pays homage to the latter for "his full understanding of the fundamental
character of history as virtuality [...] [which he] owes to his knowledge
of the character of being of human Dasein itself." Consequently, Heidegger
continues, "the interest of understanding historicality" is confronted
with the task of an elaboration of the "generic difference between the
ontic and the historical." But he must part ways with Yorck when the
latter, after having clearly established that difference, moves from virtuality
to mysticism.

Building Revolutionary Nuclei

By Federation of Revolutionary Anarchist Collectives (Great Lakes Region)

What is the best way to organize for revolution?  How do we start to take on the system of patriarchy, white supremacy, capitalism, and the state?  In what way will our efforts pre-figure the free society we are fighting for, defend autonomy and self-organization from authoritarian repression and new elites?

Nuclei is a fancy word that means seeds, kernels, cells, "the head of the comet', "a central point, group, or mass about which gathering, concentration, or gradual build-up takes place".  Revolutionary Nuclei means a core group that is trying to learn, expand, develop, prepare opportunities in which we can help bring the struggle for total freedom and equality to higher and deeper levels; ultimately an uprising or "insurrection" that joins into an international anti-authoritarian Social Revolution.


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