sri, 8.01.2025. 10:02:04 CET
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@ -3,30 +3,31 @@ title: "The agricultural pipeline"
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---
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Among the many systemic flows that the coronavirus emergency has brought to light there is also the unsustainability of capitalist industrial model of agricultural production. The supplies that sustain the nutritional needs of millions of people are organised across global chains of production that are unequal as they are unsustainable.
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Among the many systemic flows that the coronavirus emergency has brought to light there is also the unsustainability of capitalist industrial model of agricultural production. The supplies that sustain the nutritional needs of millions of people are organised across global chains of production that are unequal as they are unsustainable.
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One of the issues of the industrial agricultural model is the length of the supply chains, which makes them vulnerable to potential bottlenecks. Yet another problem for many countries is their dependency on far away producers who might decide to reduce or suspend imports during a crisis. Not to mention the overall environmental impact of agro-business (see .
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One of the issues of the industrial agricultural model is the length of the supply chains, which makes them vulnerable to potential bottlenecks. Yet another problem for many countries is their dependency on far away producers who might decide to reduce or suspend imports during a crisis. Not to mention the overall environmental impact of agro-business (see .
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In this session, we consider specifically the pirate care initiatives that are confronting one specific aspect of the food supply chain: the fact that limitations on movement and the closure of borders to face the epidemic are causing a shortage of cheap labor, often of foreign origin, on which industrial agriculture is based. The considitions in which this kind of agricultural labour is undertaken are often brutal, facing extremely low wages and long hours; informal arrengements with the employers that are mediated by organised crime cartels; mixed with the constant fears associated with the status of being an irregular migrant subject to racism and social discrimination. Many seasonal workers are also refusing to migrate for the season as they fear for their health and of not being able to get back to their countries of origin.
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In this session, we consider specifically the pirate care initiatives that are confronting one specific aspect of the food supply chain: the fact that limitations on movement and the closure of borders to face the epidemic are causing a shortage of cheap labor, often of foreign origin, on which industrial agriculture is based. The considitions in which this kind of agricultural labour is undertaken are often brutal, facing extremely low wages and long hours; informal arrengements with the employers that are mediated by organised crime cartels; mixed with the constant fears associated with the status of being an irregular migrant subject to racism and social discrimination. Many seasonal workers are also refusing to migrate for the season as they fear for their health and of not being able to get back to their countries of origin.
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Below some resources to support our collective learning and mobilizing around this issue.
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# Initiatives / demands
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# Initiatives / demands
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*(concrete pirate care and bottom-up practices, both emerging and pre-exisitng)*
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In Italy, the ngo Terra! and the trade union Flai CGIL call for an amnesty against the Coronavirus, to ensure access to care and clean work for those who live in the ghettos of our country. The proposal was launched in an open letter addressed to the President of the Republic, Sergio Mattarella, and Ministers Teresa Bellanova (Agriculture), Nunzia Catalfo (Work), Lamorgese (Interior), Roberto Speranza (Health) and Provenzano (South).
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In Italy, the ngo Terra! and the trade union Flai CGIL call for an amnesty against the Coronavirus, to ensure access to care and clean work for those who live in the ghettos of our country. The proposal was launched in an open letter addressed to the President of the Republic, Sergio Mattarella, and Ministers Teresa Bellanova (Agriculture), Nunzia Catalfo (Work), Lamorgese (Interior), Roberto Speranza (Health) and Provenzano (South).
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SOURCE: [Regolarizzare i braccianti stranieri per proteggerli dal Coronavirus e dal caporalato](http://www.terraonlus.it/2020/03/20/regolarizzare-braccianti-coronavirus-caporalato/), 20 Mrch 2020.
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# Other news
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# Other news
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*(other news that impact the situation)*
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In the UK, where 98% of harvest workers are migrants, the industry has issued a campain called 'Feed the Nation', which calls for a 'land army of employees' to support British farmers and growers. Yet, despite the campaign targeting "students, job seekers and anyone who has been laid off work due to the impact of Covid-19, such as those working in hospitality and catering", only 10,000 people signed up to pick fruit and vegetables, leaving around 90,000 positions still vacant.
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From the [Feed the Nation ad](https://www.concordiavolunteers.org.uk/feed-the-nation), Concordia Volunteers:
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> Working on farms can be tough – It can be hard work, long hours, early starts, in sometimes difficult weather conditions. We want to be open and honest with you. You will be at least paid minimum wage and many farms pay National Living Wage or more, depending on how much fruit and/or vegetables you harvest, and the role you do on the farm.
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> Working on farms can be tough – It can be hard work, long hours, early starts, in sometimes difficult weather conditions. We want to be open and honest with you. You will be at least paid minimum wage and many farms pay National Living Wage or more, depending on how much fruit and/or vegetables you harvest, and the role you do on the farm.
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SOURCES: [Call for Brits to pick fruit and veg amid coronavirus outbreak](https://www.farminguk.com/news/call-for-brits-to-pick-fruit-and-veg-amid-coronavirus-outbreak_55237.html?fbclid=IwAR0_QKOUQfn7rdG6kkgSIKu7Fr7fvpF8Qnd9qXllJ1sH7TSVB_tJiF76Z-Y)
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[Government urged to charter planes to bring farm workers to UK](https://www.farminguk.com/news/government-urged-to-charter-planes-to-bring-farm-workers-to-uk_55326.html)
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@ -34,15 +35,15 @@ SOURCES: [Call for Brits to pick fruit and veg amid coronavirus outbreak](https:
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From Austria: [Hauptsache billig: Was Corona über die Ausbeutung von Erntearbeiter innen verrät](https://mosaik-blog.at/erntearbeiter-ausbeutung-corona-sezonieri/), an article by the Sezonieri campaign about the current situation, placing it in the context of prevailing practice in agricultural seasonal work.
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# Commentaries
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# Commentaries
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*(critical thinking / analysis pieces - also not corona-specific, but about the issue in focus)*
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# Other resources
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# Other resources
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*(links to other repositories, syllabi, practical adivses, how-to, etc.)*
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[Sezonieri (AT)](http://www.sezonieri.at/en/startseite_en/)
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Sezonieri.at are a coalition of PRO-GE trade union with agricultural workers´ activists. They cooperate with non-governmental organizations which stand up for the rights of harvest workers. They represent the interests of agricultural workers. They want to prevent the exploitation of farm workers, improve their working conditions, and have the experience to enforce rights – if necessary – through the courts and with public authorities / administrative bodies.
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Sezonieri.at are a coalition of PRO-GE trade union with agricultural workers´ activists. They cooperate with non-governmental organizations which stand up for the rights of harvest workers. They represent the interests of agricultural workers. They want to prevent the exploitation of farm workers, improve their working conditions, and have the experience to enforce rights – if necessary – through the courts and with public authorities / administrative bodies.
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@ -2,7 +2,7 @@
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title: "Antipsychiatry, Mad Pride, and a History of Survivor-Led Organizing"
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---
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Here we want to look at some critical perspectives that come out of the experience of attempting to 'treat' or being treated within the psychiatric context.
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Here we want to look at some critical perspectives that come out of the experience of attempting to 'treat' or being treated within the psychiatric context.
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# Recommended Reading
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@ -11,27 +11,27 @@ Here we want to look at some critical perspectives that come out of the experien
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- 
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-  & , Voice Collective
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- Voice Collective is a UK-wide, London-based project that supports children and young people who hear voices, see visions, have other ‘unusual’ sensory experiences or beliefs. We also offer support for parents/families, and training for youth workers, social workers, mental health professionals and other supporters.
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- Voice Collective is a UK-wide, London-based project that supports children and young people who hear voices, see visions, have other ‘unusual’ sensory experiences or beliefs. We also offer support for parents/families, and training for youth workers, social workers, mental health professionals and other supporters.
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- Compassion for Voices: A Tale of Courage and Hope”, Compassion for Voices
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- http://compassionforvoices.com/videos/compassion-for-voices-film
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- A website to support and promote compassionate approaches to voices and other experiences. Workshops, trainings, resources. This short film outlines their approach.
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- A website to support and promote compassionate approaches to voices and other experiences. Workshops, trainings, resources. This short film outlines their approach.
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- Watch "PROTEST PSYCHIATRY - protesting the American Psychiatric Association (APA)" https://www.youtube.com/watch?v=FGcL6ntKuR0&feature=emb_title to hear firsthand what some of the folks there have to say
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- Watch "PROTEST PSYCHIATRY - protesting the American Psychiatric Association (APA)" https://www.youtube.com/watch?v=FGcL6ntKuR0&feature=emb_title to hear firsthand what some of the folks there have to say
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# Further Reading
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- 
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- "Schizophrenia has no existence but that of an exploitable fiction. Madness exists as the delusion that consists in really uttering an unsayable truth in an unspeakable situation."
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- "Schizophrenia has no existence but that of an exploitable fiction. Madness exists as the delusion that consists in really uttering an unsayable truth in an unspeakable situation."
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- 
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- UNIT 6. Alternative approaches, reformers, antipsychiatry, and defectors from within
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- UNIT 7.Survivors, users, outsiders, and the push for new practices
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- UNIT 6. Alternative approaches, reformers, antipsychiatry, and defectors from within
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- UNIT 7.Survivors, users, outsiders, and the push for new practices
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-
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- Is the schizo just unable to place or name their desire? or is it a process wreaking havoc on the continuity of society and if so, isn't that exactly what we need more of? How to support the figure of the schizo while avoiding their internal breakdown. Some ongoing questions in the form of pretty theory that's admittedly dense, but with a certain poetry and madness to it as well.
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# Discussion
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- Are mental health crises or atypical behavior characterized differently by survivors of psychiatric treatment than in some of the other texts we've looked at?
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- What are some of the pillars of the anti-psychiatry movement?
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- Are mental health crises or atypical behavior characterized differently by survivors of psychiatric treatment than in some of the other texts we've looked at?
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- What are some of the pillars of the anti-psychiatry movement?
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@ -4,31 +4,31 @@ title: "Bad Care"
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The purpose of this session is to examine the relationships between power and care. A first and obvious dynamic in this relationship is negligence. The study quoted in the readings, on oppression, environmental stress and the long term effects of these on the brain and body shows how western science and research into 'global health' has negelected to look at the interelations between social, physical and mental health. As pirates, we can take this critique much further by insisting that industrial society is profoundly sick and proceed from that premise.
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The essay 'Unraveling the Biopsychiatric Knot' focusses specifically on the relationship between neoliberalism and the biomedical/psychiatric approach to 'mental disorders' as codified in diagnostic manuals like the DSM. Again, we might want to go further than this acount and question the social 'safety nets' that neoliberalism has supposedly taken away. What were these 'safety nets', who were they for and who did they exclude? Who benefited and who paid for them? Who administrated them and to what end?
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The essay 'Unraveling the Biopsychiatric Knot' focusses specifically on the relationship between neoliberalism and the biomedical/psychiatric approach to 'mental disorders' as codified in diagnostic manuals like the DSM. Again, we might want to go further than this acount and question the social 'safety nets' that neoliberalism has supposedly taken away. What were these 'safety nets', who were they for and who did they exclude? Who benefited and who paid for them? Who administrated them and to what end?
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An interesting text that departs from these positions is the 'Reclaim Your Mind' manifesto. Insurrectionary anarchist theory and practice is a useful addition, not because it supplies all of the answers to the questions we have been posing, but it opens up some new directions to take.
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# Recommended Reading
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- excerpt from 'Stress, Oppression & Women’s Mental Health: A Discussion of the Health Consequences of Injustice'- Elizabeth McGibbon & Charmaine McPherson
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- https://textb.org/t/piratecarepmsbadcare/
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 from:
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- "Unraveling the Biopsychiatric Knot"- Sascha Altman Du Brul
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- https://textb.org/t/piratecarepmsbadcare/
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- 
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- An Urgent Message for all those who have or are in danger of being labelled mentally ill
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- 
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- Porpentine, "Hot Allostatic Load"
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- https://thenewinquiry.com/hot-allostatic-load/
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- 
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- Build out of trash. A personal account of experiences with disposability and exile in queer/feminist scenes and the lasting emotional-physical damage abuse causes.
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# Further Reading
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- PMS Issue 1 intro
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- 
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- Belli Research Institute - UNIT 3.YOU CAN’T DIAGNOSE IN A VACUUM: HOW DIAGNOSTIC SYSTEMS RELATE TO CATEGORIES OF POWER
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- UNIT 4.Captured, treated, or cured
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- 
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# Discussion
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- What forms of 'bad care' have you and those around you encountered?
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@ -0,0 +1,48 @@
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---
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title: "Bad Care Readings Excerpts"
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---
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READING 1.
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Exract from: - 
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> The intersections of the social determinants of women’s mental health (SDH) [...] have a profound impact on the body’s stress managing systems— the sympathetic adrenal medulla (SAM) and the hypothalamus-pituitary-adrenal cortex (HYPAC), both located near the brain. The SAM-HYPAC system is structured to deal with everyday stresses in addition to more acute stresses. The system regulates our bodies through short-term stressful times and helps us maintain overall wellness. The problem arises when long-term, chronic stresses, such as those described above, eventually overtax the SAM-HYPAC system. The adrenal system becomes overwhelmed and is unable to maintain physiological balance. The result is adrenal fatigue. Chronic adrenal fatigue causes depression, obesity, hypertension, diabetes, cancer, ulcers, chronic stomach problems, allergies and eczema, autoimmune diseases, headaches, kidney and liver disease, and overall reduced immunity (Varcarolis, 2013). These physical and mental health outcomes of adrenal fatigue are embodied in oppressed peoples. They combine with social and material deprivation and discrimination to create consistently unjust health outcomes and an everyday kind of physical and spiritual suffering that has gone unacknowledged for far too long.
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--
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READING 2.
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Extracts from: 
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> There are few things as powerful as identifying the manufacturer’s mark on what we have perceived as our personal demons.
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–Aurora Levins Morales
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> The biomedical model of psychiatry, or “biopsychiatry,” rests on the belief that mental health issues are the result of chemical imbalances in the brain. This is actually a very new idea, but in a short period of time it has come to be regarded as common sense by a whole lot of people all over the world. More and more, the belief that our dissatisfaction and disease is a result of our individual “brain chemistry” has been desensitizing many of us to the idea that our feelings and experiences often have their roots in social and political issues. We find ourselves with all this medicalized language in our mouths about neurotransmitters and serotonin that doesn’t actually get to the heart of so many of the problems we see around us.
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[...]
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**1980 Was the Year**
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> 1980 is a useful date for understanding the recent transitions in our conceptions of mental health and illness. In 1980, the American Psychiatric Association published the third edition of its Diagnostic and Statistical Manual (DSM-III). The DSM, although it was intentionally written in a style that makes it sound scientifically objective, was a creation of one particular school of psychiatrists at a particular point in history with a particular world-view slanted towards the biomedical model.[i] The 1970s were a socially volatile time: the discipline of psychiatry was under attack on all sides for both being oppressive and “unscientific.” Its makers packaged the DSM as scientific and neutral, reframing the concept of diagnosis from a loose and vague set of descriptions based on Freudian psychoanalysis to a detailed symptom checklist. Today, with the massive support of the pharmaceutical industry, it is accepted as the “Bible” of psychiatry and used as a diagnostic tool all over the world.[ii]
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> 1980 was also the year that Ronald Reagan was elected to office in the USA, ushering in what is known as the “neoliberal revolution.” The older “liberalism” has its roots in the 19th century philosophy that emphasized minimal state intervention and free trade. The horrors of the Depression, the specter of Fascism in Europe, and a strong labor movement made the idea of unrestrained free market capitalism less attractive in the 1930’s. The period in history from the 1930s to the 1970s saw the rise of welfare states the US and UK, a philosophy that prioritized social security, public education, and welfare. The 1980s saw the liberalization of trade, business, and industry, massive transfer of wealth from public to private, enormous growth in power of multinational corporations, and the triumph of consumer culture.[iii]
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> Obviously these are huge topics that require much time and space to truly unravel. Right now I’m just going to focus on one example of the way biopsychiatry and neoliberalism united to affect our lives: the shifting understanding of “depression.” As I intend to show, Western cultures and increasingly the rest of the world, are coming to relate human sadness and distress to an individual’s brain chemistry. While there is absolutely no scientific proof that this is the case[iv], the biopsychiatric world view helps enable big business to maintain power and fuels the needs of the market based economy.
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**The Birth of the DSM: How Sadness Became a “Brain Disease”**
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> Modern psychiatry has its roots at the beginning of the industrial revolution and it can be useful to see it as response to the massive reorganization of an entire society along market principles which undermined traditional ways of caring for the sick and older support networks and healing modalities[v], but to tell this part of the story we are actually going to begin in the 1940s. At the end of World War II psychoanalysis completely dominated the field of mental health, providing the leading explanations of mental illness and their treatments.[vi] The 1960s were a time of great social and political upheaval that reshaped the landscape of ideas of the self and what health and wellness looked like in society.[vii] By the 1970s, psychoanalytic theoretical schools, and different clinicians, had many different ideas about the fundamental nature, causes, and treatment of mental disorders. There was a growing anti-psychiatry movement that accused psychiatry of using medical treatment mainly in the interests of social control.[viii] There were highly publicized experiments showing the complete lack of reliability of diagnosis made in mental hospitals.[ix] Psychiatry’s legitimacy as a medical field was seen to be in jeopardy. It was at this point in history that the DSM-III was developed.
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> The DSM-III was an attempt to create a universal guidebook for psychiatric diagnosis. It was written by a school of psychiatrists who saw their mission to rid psychiatry of prejudice and superstition, by turning it into an “objective science.”[x] Their intention was to be scientifically rigorous and “theory neutral,” meaning that it claimed not to presuppose a particular theory or cause of why a patient was mentally ill. The idea was to define disorders on the basis of symptoms and not causes. “It shifted psychiatric diagnosis from vaguely defined and loosely based psychoanalytic descriptions to detailed symptom checklists—each with precise inclusion and exclusion criteria.”[xi] But in its attempt to be scientifically neutral, the DSM-III left no room for any ideas of mental distress that were not viewed as “illness” and “disease.” Furthermore, the idea of “scientific objectivity” put the power for determining well being and sanity in the hands of the psychiatrists, using a vocabulary that while sounding “objective,” was in fact culturally based in Western scientific practice. The new “objective” diagnostic criteria worked better if there were defined treatments for the “disorders.” As it turned out, this was very beneficial for the bottom lines of the pharmaceutical companies, as well as opening the door for a drastic shift in the psychiatric paradigm.[xii]
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**Rise of the Neoliberals**
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> During this same period, an equally complicated paradigm shift was happening in the world of economics and politics. The 1980s saw the rise of neo-liberal economic ideology: the privatization of public enterprises, the reduction of wages by de-unionizing workers and eliminating workers’ rights that had been won over many years of struggle, the elimination of many health and environmental regulations, and the dismantling of social services such as health and education and welfare.[xviii] The consequence of these policies: massive unemployment, underfunded schools, overcrowded prisons and the shrinkage of our social and economic safety nets. Along with all of these political and economic changes, has been the transformation of poverty from a social problem to an individual failure.[xix]
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> Similar to the ideology of biopsychiatry, neoliberalism uses scientific sounding language that talks about “free trade” and “self-regulation of markets” that on the surface appears to be neutral, but masks an ideology which benefits the powerful and already wealthy; and the two systems work seamlessly together. The notion of a chemical imbalance in our brains easily plants the seeds of doubt in our minds about our own happiness and wellbeing. One of the driving forces of the market economy is dissatisfaction – the market place would not function without a consumer culture that operates on feelings of inadequacy and lack of personal fulfillment. But what if it is actually the society itself, and the toxic world-views we have inherited, that are driving us mad and making us depressed?
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> “A society that is increasingly socially fragmented and divided, where the gulf between success and failure seems so large, where the only option open to many is highly demanding and low paid work, where the only cheap and simple route to carelessness is through drugs, is likely to make people particularly vulnerable to mental disintegration in its many forms. It has long been known that urban life and social deprivation are associated with high levels of mental disorder. Neoliberal economic policies are likely to further increase their pathogenic effects. By medicalizing these effects, psychiatry helps to obscure their political origin…The social catastrophe produced by neoliberal policies has been washed away and forgotten in the language of individual distress.”[xx]. (Joanna Moncrieff 251-3)
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> Meanwhile, both the biopsychiatric model and neoliberal economics are global. There is a lot of evidence that, with the help of the DSM and the pharmaceutical industry, the biopsychiatric paradigm is rapidly spreading throughout the world. From Hong Kong to Tanzania to Sri Lanka, Western ideas of mental illnesses — depression, schizophrenia, anorexia, and PTSD are growing, with the resulting, loss of traditional forms of knowledge and understanding of health and wellness.[xxi]
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@ -5,19 +5,19 @@ title: "Call out cops! Call out the system!"
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# Purpose
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- Providing critique to policing migrants and refugees and those who solidarize with them
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- Deconstruct the systemic justification of the punitive and repressive actions against the illegals who are construed as a threat and an enemy
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- Deconstruct the systemic justification of the punitive and repressive actions against the illegals who are construed as a threat and an enemy
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# Method: Direct action
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# Method: Direct action
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Organizing direct action is both a common and uncommon way of addressing police violence and coercion many citizens/volunteers are subjected to. There are various examples when people/activists went out in the streets and protested against police and state violence. Lately, many [activists, priests, firefighters, doctors and others](https://www.independent.co.uk/news/world/europe/migrants-refugees-solidarity-europeans-arrested-europe-opendemocracy-a8919686.html) were criminalized because they helped undocumented migrants or refugees in different ways. Those coercive and often violent actions provoke counter-responses by local or translocal/national groups.
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Organizing direct action is both a common and uncommon way of addressing police violence and coercion many citizens/volunteers are subjected to. There are various examples when people/activists went out in the streets and protested against police and state violence. Lately, many  were criminalized because they helped undocumented migrants or refugees in different ways. Those coercive and often violent actions provoke counter-responses by local or translocal/national groups.
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## Possible ideas
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- Creating and handing out a booklet intended for citizens, teachers, medical workers focusing on migrant and refugee rights and local systems of solidarity that act in opposition of police and state violence
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- Creating and publicly displaying (i.e. on buildings, on the street, on billboards) a local map and timeline of police activity against solidarity actions
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- Creating and publicly displaying (i.e. on buildings, on the street, on billboards) a local map and timeline of police activity against solidarity actions
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- Making stickers and placing them in public places such as public transport, hospitals, schools, parks etc.
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- Walking through the town with banners and leaflets
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- Protesting on a larger scale (there are a number of online resources on how to organize a protest)
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- Protesting on a larger scale (there are a number of online resources on how to organize a protest)
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Time: 2 days and more…
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@ -27,10 +27,10 @@ Time: 2 days and more…
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- How will we address it? What is the way we want to deliver our message?
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- Whom do we collaborate with?
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- How will we prepare the scenario/choreography?
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- What do we need?
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- What do we need?
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- What are the repercussions for those who we solidarize with? What are the repercussions for us and myself?
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- How will we cope with repercussions and provide an on-going critique?
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# Resources
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# Resources
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- 
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- 
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@ -11,7 +11,7 @@ title: "‘Centering margins’ using storying as ‘agents of change’"
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# References
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|
||||
Video: Paul Parking, “[Reimagining Empathy: The Transformative Nature of Empathy](https://m.youtube.com/watch?v=e4aHb_GTRVo)”, TEDxTalks, July 9 th , 2015.
|
||||
Video: Paul Parking, “[Reimagining Empathy: The Transformative Nature of Empathy](https://youtube.com/watch?v=e4aHb_GTRVo)”, TEDxTalks, July 9 th , 2015.
|
||||
|
||||
Video: Dr. Jane Goodall explains how she uses stories in conversations with people thinking polar opposite. [Dr. Jane Goodall's Advice for Getting Others to Care About the Environment](https://nowthisnews.com/videos/her/dr-jane-goodalls-on-getting-others-to-care-about-the-environment)
|
||||
|
||||
|
|
|
|||
|
|
@ -6,32 +6,32 @@ title: "Challenge the rulings!"
|
|||
|
||||
- Understanding ways how the criminalization of solidarity operates through state and judicial practices
|
||||
- Sharpening personal lenses to recognize state and police violence
|
||||
- Reading legal texts with confidence and disrupting the inaccessibility of legalese
|
||||
- Reading legal texts with confidence and disrupting the inaccessibility of legalese
|
||||
|
||||
# Method: Discussion
|
||||
|
||||
(in a human rights organization, in a classroom, at a coffee shop, round table, workshop, conference...) based on the analysis of a court ruling
|
||||
|
||||
Time: 90 minutes and possibly more
|
||||
Time: 90 minutes and possibly more
|
||||
|
||||
# Materials
|
||||
|
||||
- A court ruling
|
||||
- 
|
||||
- video of [Are You Syrious's reaction at the European Parliament](https://www.facebook.com/watch/?v=421640735307159)
|
||||
- video of [Are You Syrious's reaction at the European Parliament](https://www.facebook.com/watch/?v=421640735307159)
|
||||
|
||||
# Guiding Questions for Analysis
|
||||
|
||||
## Questions of Comprehension
|
||||
|
||||
- What are the facts entailed in this ruling?
|
||||
- How this ruling relates to the Aliens Act and its provision on the criminalization of solidarity?
|
||||
- What are the facts entailed in this ruling?
|
||||
- How this ruling relates to the Aliens Act and its provision on the criminalization of solidarity?
|
||||
- What is hidden in the ruling? What can we not read here? (personal motivation of Dragan, for instance)
|
||||
|
||||
## Critical Questions
|
||||
|
||||
- Why does the Aliens Act not protect [Dragan Umičević](https://www.portalnovosti.com/dragan-umicevic-kazna-meni-je-poruka-drugima)? What kind of message are the courts delivering with this ruling?
|
||||
- How does the criminalization of solidarity look like in this particular case? What are the consequences Dragan and Are you Syrious must bare?
|
||||
- Why is the criminalization of solidarity harmful broadly and not just for Dragan and Are You Syrious?
|
||||
- What are the ways to stand against such criminalization?
|
||||
- What are the ways that more groups and individuals can act similarly to Dragan and support migrants on their perilous journeys?
|
||||
- Why does the Aliens Act not protect ? What kind of message are the courts delivering with this ruling?
|
||||
- How does the criminalization of solidarity look like in this particular case? What are the consequences Dragan and Are you Syrious must bare?
|
||||
- Why is the criminalization of solidarity harmful broadly and not just for Dragan and Are You Syrious?
|
||||
- What are the ways to stand against such criminalization?
|
||||
- What are the ways that more groups and individuals can act similarly to Dragan and support migrants on their perilous journeys?
|
||||
|
|
|
|||
|
|
@ -2,24 +2,22 @@
|
|||
title: "Collective memory writing by criminalized activists"
|
||||
---
|
||||
|
||||
# Purpose
|
||||
# Purpose
|
||||
|
||||
- Documenting and reflecting on the experiences of criminalization
|
||||
- Building a community of trust and healing
|
||||
- Building a community of trust and healing
|
||||
|
||||
# Method: Collective memory writing
|
||||
# Method: Collective memory writing
|
||||
|
||||
Collective memory writing is a method developed by Frigga Haug, a German philospher and feminist. Haug gathered women facing political violence after the fall of the Berlin wall and facilitated the process of reminiscing and writing memories. The method has been widely used in activist and academic spaces ever since and has been modified to fit the needs of various groups.
|
||||
Collective memory writing is a method developed by Frigga Haug, a German philospher and feminist. Haug gathered women facing political violence after the fall of the Berlin wall and facilitated the process of reminiscing and writing memories. The method has been widely used in activist and academic spaces ever since and has been modified to fit the needs of various groups.
|
||||
|
||||
Haug's method is structured around a few parameters (see below). However, the method can and should be adjusted to different contexts and situations. The method is a process of writing down personal stories and experiences that are later on shared with the whole group that takes on the process of analysis. Sharing and collaborative analysis is a space of healing as well as of critique of the structures and systemic oppression.
|
||||
|
||||
Groups can decide whether they want to publish the work, present it through academic or artistic forms or keep it as an internal tool that will define further political actions.
|
||||
Groups can decide whether they want to publish the work, present it through academic or artistic forms or keep it as an internal tool that will define further political actions.
|
||||
|
||||
Time: 2 - 4 hours a week individually & 2 - 4 hours a week in a group for a month or more (groups can define the length of the process)
|
||||
Time: 2 - 4 hours a week individually & 2 - 4 hours a week in a group for a month or more (groups can define the length of the process)
|
||||
|
||||
# Resources
|
||||
|
||||
- Frigga Haug's [Method of Collective Memory Writing](http://www.friggahaug.inkrit.de)
|
||||
- 
|
||||
- 
|
||||
|
||||
|
||||
|
|
|
|||
|
|
@ -6,32 +6,28 @@ title: "The Crisis of Care and its Criminalisation"
|
|||
|
||||
## Some key readings
|
||||
|
||||
- Fraser, Nancy. ["Contradictions of capital and care."](https://newleftreview.org/issues/II100/articles/nancy-fraser-contradictions-of-capital-and-care) New Left Review 100.99 (2016).
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- David Graeber. [“Caring too much. That's the curse of the working classes.”](https://www.theguardian.com/commentisfree/2014/mar/26/caring-curse-working-class-austerity-solidarity-scourge) The Guardian, 26 March 2014.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- Miranda Hall. [“The crisis of care.com”](https://www.opendemocracy.net/en/oureconomy/crisis-carecom/) , openDemocracy.net, 11th February 2020.
|
||||
|
||||
|
||||
- Evelyn Nakano Glenn, [Forced to Care: Coercion and Caregiving in America](https://library.memoryoftheworld.org/#/book/ab05564f-e1b0-4172-94ac-39efe920768f). Harvard University Press, 2010.
|
||||
|
||||
|
||||
- Uma Narayan. “Colonialism and Its Others: Considerations on Rights and Care Discourses.” Hypatia, Vol. 10, No. 2 (Spring, 1995), pp. 133-140.
|
||||
- 
|
||||
|
||||
|
||||
## Reports
|
||||
|
||||
- [Care work and care jobs for the future of decent work](https://www.ilo.org/wcmsp5/groups/public/---dgreports/---dcomm/---publ/documents/publication/wcms_633135.pdf), ILO Report, 2018, by Laura Addati, Umberto Cattaneo, Valeria Esquivel and Isabel Valarino.
|
||||
- 
|
||||
This report takes a comprehensive look at unpaid and paid care work and its relationship with the changing world of work. A key focus is the persistent gender inequalities in households and the labour market, which are inextricably linked with care work.
|
||||
- [Time to Care. Unpaid and underpaid care work and the global inequality crisis.](https://oxfamilibrary.openrepository.com/bitstream/handle/10546/620928/bp-time-to-care-inequality-200120-en.pdf?fbclid=IwAR0aDqp4-Sawg6QjN5BTHC_4VThfXLPRJd2bprqdbmEQUaN7LyFYh0cU2hw) Oxfam briefing Paper, January 2020.
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
|
||||
- Mensah, Kwadwo, Maureen Mackintosh, and Leroi Henry. [The “Skills Drain” of Health Professionals from the Developing World: a Framework for Policy Formulation.](https://www.medact.org/wp-content/uploads/2014/03/2.-the-skills-drain-of-health-professionals.pdf) London: Medact, February 2005.
|
||||
|
||||
|
||||
## Exercise: Spending Time with the Data
|
||||
## Exercise: Spending Time with the Data
|
||||
|
||||
Here are some data on the global crisis of care:
|
||||
|
||||
|
|
@ -57,68 +53,59 @@ Here are some data on the global crisis of care:
|
|||
|
||||
> Men’s contribution to unpaid care work has increased in some countries over the past 20 years. Yet, between 1997 and 2012, the gender gap in time spent in unpaid care declined by only 7 minutes (from 1 hour and 49 minutes to 1 hour and 42 minutes) in the 23 countries with available time series data. At this pace, it will take 210 years (i.e. until 2228) to close the gender gap in unpaid care work in these countries.
|
||||
|
||||
|
||||
(These statistics are lifted from the ILO and the Oxfam reports cited above).
|
||||
|
||||
|
||||
**Questions to move from reflection to action**
|
||||
|
||||
- How are those global data reflected in your institution, city, neighbourhood, region, state, etc.?
|
||||
- If you don’t have access to this information, how would it be possible for you to find the relevant data around the crisis of care in your own context?
|
||||
- To whom should you talk to? Institutions, activist groups, other agencies?
|
||||
- Could you produce your own data, if they are not available? If so, what methods could you use? What skills and tools would you need? How much time?
|
||||
- How are those global data reflected in your institution, city, neighbourhood, region, state, etc.?
|
||||
- If you don’t have access to this information, how would it be possible for you to find the relevant data around the crisis of care in your own context?
|
||||
- To whom should you talk to? Institutions, activist groups, other agencies?
|
||||
- Could you produce your own data, if they are not available? If so, what methods could you use? What skills and tools would you need? How much time?
|
||||
|
||||
|
||||
# The Criminalization of Care and Solidarity
|
||||
|
||||
## Reports:
|
||||
|
||||
- ReSOMA (Research Social Platform on Migration and Asylum), [Crackdown on NGOs and volunteers helping refugees and other migrants.](http://www.resoma.eu/sites/resoma/resoma/files/policy_brief/pdf/Final%20Synthetic%20Report%20-%20Crackdown%20on%20NGOs%20and%20volunteers%20helping%20refugees%20and%20other%20migrants_1.pdf) Synthetic Report. June 2019
|
||||
- 
|
||||
|
||||
- Centre for Peace Studies. [Criminalisation of Solidarity.](https://www.cms.hr/system/article_document/doc/616/CPS_Policy_brief_Criminalisation_of_solidarity.pdf) Policy Brief. Zagreb, October 2019
|
||||
- 
|
||||
|
||||
- Marine Buissonniere et al., [The Criminalization of Healthcare.](https://www1.essex.ac.uk/hrc/documents/54198-criminalization-of-healthcare-web.pdf) June 2018
|
||||
- 
|
||||
|
||||
|
||||
|
||||
## Examples
|
||||
## Examples
|
||||
|
||||
Below are listed some recent examples of the criminalization of care and solidarity (mainly from the European and North American contexts):
|
||||
|
||||
- Smith, H. (2018) [‘Arrest of Syrian ‘hero swimmer’ puts Lesbos refugees back in spotlight.’](https://www.theguardian.com/world/2018/sep/06/arrest-of-syrian-hero-swimmer-lesbos-refugees-sara-mardini) The Guardian, 6th September
|
||||
- [Sea-Watch hails Italian court decision to free Carola Rackete](https://www.aljazeera.com/news/europe/2019/07/sea-watch-hails-italian-court-decision-free-carola-rackete-190703070005678.html)
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- [Criminalisation of Solidarity in Croatia](https://www.balcanicaucaso.org/eng/Areas/Croatia/Croatia-criminalisation-of-solidarity-190998)
|
||||
- 
|
||||
|
||||
- [No More Deaths](https://nomoredeaths.org/webinar-water-not-walls-resisting-the-criminalization-of-aid-in-the-borderlands/)
|
||||
- ['Water Not Walls: A Webinar with No More Deaths'](https://nomoredeaths.org/webinar-water-not-walls-resisting-the-criminalization-of-aid-in-the-borderlands/)
|
||||
|
||||
- 
|
||||
|
||||
- [Spanish firefighters on trial for rescuing refugees at sea](https://english.elpais.com/elpais/2018/05/07/inenglish/1525676312_002491.html) El Pais, 5th July 2018.
|
||||
- 
|
||||
|
||||
- Amnesty International. [Demand the charges against Sarah and Seán are dropped.](https://www.amnesty.org/en/get-involved/take-action/w4r-2019-greece-sean-binder-and-sarah-mardini/?fbclid=IwAR1gM0jHIiYmovvHSJ3Px5zyIxteIEt4pKvsUGtRpaY_gIFZMRvjiK8alXw)
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- [Eric Lundgren, ‘e-waste’ recycling innovator, faces prison for trying to extend life span of PCs.](https://www.washingtonpost.com/news/true-crime/wp/2018/02/15/eric-lundgren-e-waste-recycling-innovator-faces-prison-for-trying-to-extend-lifespan-of-pcs/) Washington Post, 15th February 2018.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- The Red Cross, [The EU must stop the criminalisation of solidarity with migrants and refugees](https://redcross.eu/latest-news/the-eu-must-stop-the-criminalisation-of-solidarity-with-migrants-and-refugees), Statement. 26th July 2019.
|
||||
- 
|
||||
|
||||
- Justin Peters, [The Idealist: Aaron Swartz and the Rise of Free Culture on the Internet.](https://library.memoryoftheworld.org/#/book/202d5762-ada8-4b8a-a771-54b57322b805) Scribner, 2016.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- Sea-Watch. [#ElHiblu3: Teenagers out on bail after almost 8 months of detention.](https://sea-watch.org/en/elhiblu3-bail_pr/)
|
||||
|
||||
|
||||
- Mediterranea Rescue. [Mediterranea: the Court of Palermo orders the release of Mare Jonio. Our ship is finally free; the Safety Decrees have been invalidated.](https://mediterranearescue.org/en/news-en/mediterranea-the-court-of-palermo-orders-the-release-of-mare-jonio-our-ship-is-finally-free-the-safety-decrees-have-been-invalidated/) Tuesday 4 February 2020
|
||||
|
||||
- [In Tampa, Food Not Bombs activists arrested for feeding the homeless—again.](https://www.cltampa.com/news-views/local-news/article/20848403/tampa-activists-arrested-for-feeding-the-homeless) CLTampa.com, January 2017.
|
||||
|
||||
|
||||
- [Hungary’s rough sleepers go into hiding as homelessness made illegal](https://www.irishtimes.com/news/world/europe/hungary-s-rough-sleepers-go-into-hiding-as-homelessness-made-illegal-1.3677005), The Irish Times, 2018
|
||||
|
||||
|
||||
- La Via Campesina. [Seed laws that criminalise farmers: resistance and fightback](https://www.grain.org/article/entries/5142-seed-laws-that-criminalise-farmers-resistance-and-fightback). GRAIN, 8 April 2015.
|
||||
- 
|
||||
|
||||
|
||||
|
||||
|
|
@ -128,16 +115,10 @@ The criminalization of care and solidarity is accompanied by the parallel phenom
|
|||
|
||||
- [Docs Not Cops](http://www.docsnotcops.co.uk/)
|
||||
|
||||
|
||||
- [#PatientsNotPassports Campaign](https://patientsnotpassports.co.uk/)
|
||||
|
||||
- 
|
||||
|
||||
- Rights Watch UK. [Preventing Education? Human Rights and UK Counter-Terrorism Policy In Schools.](http://rwuk.org/wp-content/uploads/2016/07/preventing-education-final-to-print-3.compressed-1.pdf) July 2016
|
||||
|
||||
|
||||
- National Union of Students UK. [Preventing PREVENT Handbook 2017.](https://www.nusconnect.org.uk/resources/preventing-prevent-handbook) The NUS Black Students' Campaign have created this handbook to counter the PREVENT agenda on campuses.
|
||||
|
||||
- Islamic Human Rights Commission. [The PREVENT Strategy: Campaign Resources.](https://www.ihrc.org.uk/activities/projects/11472-the-prevent-strategy-campaign-resources/#chapter9) June 21, 2015.
|
||||
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
|
|
|||
|
|
@ -7,7 +7,7 @@ title: "Download/Upload"
|
|||
The next session focuses on large repositories of digital text, so-called *shadow libraries*, that are technologically organised around actions of download and upload from and to server infrastructures. The session introduces learners to:
|
||||
|
||||
- a) workflows used in digital text sharing, collection-building and collection-maintaining;
|
||||
- b) three shadow libraries: [Library Genesis](https://gen.lib.rus.ec), [Aaaaarg](https://aaaaarg.fail) and [Memory of the World](https://library.memoryoftheworld.org), and the legal pressures they face;
|
||||
- b) three shadow libraries: [Library Genesis](https://libgen.li/), [Aaaaarg](https://aaaaarg.fail) and [Memory of the World](https://library.memoryoftheworld.org), and the legal pressures they face;
|
||||
- c) politicising interventions that articulate practices of digital text sharing as massive, collective and commoning.
|
||||
|
||||
The goal is to get learners acquainted with three examples of shadow libraries that are created by communities of contributors and benefit a broader public. The fact that they maintain centralised repositories and they do not obfuscate their existence entails a need for an articulation of politics of collective disobedience and practice of collective custodianship. This session covers a lot of practical ground and different debates, requiring more time than the remaining sessions in this topic. You can break these segments up into separate chunks of time or re-organise them into one longer workshop. Depending on the number of participants and their skills, the time needed for each segments might vary from what is proposed here.
|
||||
|
|
|
|||
|
|
@ -3,14 +3,12 @@ title: "From an affinity group to an activist organization"
|
|||
---
|
||||
|
||||
|
||||
|
||||
|
||||
# Session 3: From an affinity group to an activist organization: maintaining community
|
||||
|
||||
|
||||
**Introduction**
|
||||
|
||||
As a small group of activists formalizes their work in organizational terms, and grows in regard of persons and resources involved, difficulties arise from that growth. In particular, ways of doing that were tied to friendships among the small group of activists no longer apply. In this session, organizational mechanisms of care, communication, and decision-making used by Sea Watch are explored critically, to learn and inherit useful mechanisms of continually structuring a growing community of care.
|
||||
As a small group of activists formalizes their work in organizational terms, and grows in regard of persons and resources involved, difficulties arise from that growth. In particular, ways of doing that were tied to friendships among the small group of activists no longer apply. In this session, organizational mechanisms of care, communication, and decision-making used by Sea Watch are explored critically, to learn and inherit useful mechanisms of continually structuring a growing community of care.
|
||||
|
||||
### **Let’s Learn Together**
|
||||
|
||||
|
|
@ -24,11 +22,11 @@ Explain (1) the buddy system, (2) psychological briefings, (3) knowledge/skill s
|
|||
|
||||
(1) The buddy system: Each member of the crew of 22 is paired up with another person (of their choice or random, decided prior to pairing up among and by specific crew members) for the duration of the mission, to check on daily on each other in terms of psychological well-being, especially regarding how they are dealing with stress.
|
||||
|
||||
(2) Psychological pre-briefing and de-briefing: Before each mission, the entire crew meets for the first time, joined by an external psychologist, who facilitates their introduction to each other and tackles the topic of stress related to their care work. After the mission, the crew meets again in plenum to share reflections and feelings that came out of what happened during the mission.
|
||||
(2) Psychological pre-briefing and de-briefing: Before each mission, the entire crew meets for the first time, joined by an external psychologist, who facilitates their introduction to each other and tackles the topic of stress related to their care work. After the mission, the crew meets again in plenum to share reflections and feelings that came out of what happened during the mission.
|
||||
|
||||
(3) Skill sharing: Whereas skills that are vital to performing search and rescue are systematically trained on board within a strict schedule, other skills related to the maintenance of the ship, seamanship, and skills of interest to particular crew members are scheduled upon demand when ship is underway and not engaged in search and rescue. The ones related to the ship contribute to the equalizing effect among the crew composed of professional seafarers, non-professional seafarers, and persons with no/little prior experience on the sea.
|
||||
|
||||
(4) Morning cleaning and maintenance jobs: Crew vacuums, mops, and scrubs the common spaces, to maintain the working routine as much as to maintain tidiness. Based on their function on the ship, crew members belong to one of the three “departments” (deck, engine room, bridge) and are given maintenance jobs by the person responsible for the department when appropriate and necessary. Maintaining the ship in the good shape is seen as a prerequisite for being able to sail and undertake effective missions.
|
||||
(4) Morning cleaning and maintenance jobs: Crew vacuums, mops, and scrubs the common spaces, to maintain the working routine as much as to maintain tidiness. Based on their function on the ship, crew members belong to one of the three “departments” (deck, engine room, bridge) and are given maintenance jobs by the person responsible for the department when appropriate and necessary. Maintaining the ship in the good shape is seen as a prerequisite for being able to sail and undertake effective missions.
|
||||
|
||||
(5) Guest care: After a rescue, crew participates in cooking, handing out food, watches, crowd mood observing, and other tasks distributed and coordinated by the so-called Guest Coordinator. Every crew member enters into relationships with guests according to own capacities and guidelines set by the Guest Coordinator (for example: do not give a blanket to a person if you cannot give it to everyone, unless there is a specific valid case for it). There is a crew member (Cultural Mediator) who does the work of preparing referrals with and for the guests, so that they have access to adequate and professional care once on the land.
|
||||
|
||||
|
|
@ -36,7 +34,7 @@ Explain (1) the buddy system, (2) psychological briefings, (3) knowledge/skill s
|
|||
|
||||
Explain (1) the weekly teleconference call, (2) the morning meeting on Sea Watch 3, (3) the Mission Support group. Guide a discussion for each, asking participants to connect these mechanisms to their experiences.
|
||||
|
||||
(1) The weekly teleconference call, so-called Monday telco: The decision-making body of the organization, where all its formal members have a voice and voting rights. Decisions made are ones that belong to the ‘greater picture” level, whereas operational questions get delegated to departments. Teleconference is facilitated/moderated by the Organization Coordinator, who has no voting rights.
|
||||
(1) The weekly teleconference call, so-called Monday telco: The decision-making body of the organization, where all its formal members have a voice and voting rights. Decisions made are ones that belong to the ‘greater picture” level, whereas operational questions get delegated to departments. Teleconference is facilitated/moderated by the Organization Coordinator, who has no voting rights.
|
||||
|
||||
(2) The Mission Support group: Is one of such departments to which specific decision-making is delegated. What happens during a mission affects not only the ship and Logistics but also departments such as Media and Advocacy. The MSG includes representatives from relevant departments and decides autonomously on mission relevant issues. Like the Monday telco, it has a coordinator.
|
||||
|
||||
|
|
|
|||
|
|
@ -6,7 +6,7 @@ title: "The Practice"
|
|||
|
||||
You are now ready to practice The Hologram. The following will offer you the basics. The Hologram remains a work in progress and is designed to be highly adaptable, so you are encouraged to change it and make it your own. A triangle consists of three people who accept an invitation from a hologram to make a formal commitment to supporting her health by participating in seasonal meetings. In these meetings, each member of the triangle focuses on one of the three aspects of her health: physical, psychic, social. The job of each member of the triangle is to ask really good questions, help identify the hologram’s patterns, and to support her with co-research and in-depth knowledge of her health when she needs to make big decisions.
|
||||
|
||||
The hologram’s job is to facilitate a conversation with three people who have accepted her invitation to join the triangle. Unlike a patient being treated by a doctor, a hologram’s role is like that of a teacher, helping the Triangle to understand how she achieves her healthiest possible state and also recognize their own patterns, needs and wishes in contrast and conversation. The hologram shares their personal stories, their powers of communication, and their well-articulated vulnerability to teach the triangle how to care for and with her. She shows great respect and gratitude for the members of the triangle, and is also observant of their needs and desires, helping them to become better at offering useful questions.
|
||||
The hologram’s job is to facilitate a conversation with three people who have accepted her invitation to join the triangle. Unlike a patient being treated by a doctor, a hologram’s role is like that of a teacher, helping the Triangle to understand how she achieves her healthiest possible state and also recognize their own patterns, needs and wishes in contrast and conversation. The hologram shares their personal stories, their powers of communication, and their well-articulated vulnerability to teach the triangle how to care for and with her. She shows great respect and gratitude for the members of the triangle, and is also observant of their needs and desires, helping them to become better at offering useful questions.
|
||||
|
||||
This guide is written for holograms seeking to assemble triangles, but can also be used for triangle members seeking to find holograms.
|
||||
|
||||
|
|
@ -29,16 +29,12 @@ Reciprocation is somewhat automatic in this project, but is not a one-for-one ex
|
|||
|
||||
## Important Things for The Triangle to Remember
|
||||
1. While it is possible that someone might have a medical or social work background, no one in a triangle is an expert, and no one should pretend to be. Being in a triangle is not about offering professional medical advice, it is about learning to ask supportive and transformative questions.
|
||||
2. While The Hologram is about asking questions, the triangle members one should not
|
||||
disappear their own stories, their needs, or their wisdom. Triangle members are welcome to share anecdotes and stories from their lives that might help the hologram see their situation and clearly state their personal needs.
|
||||
2. While The Hologram is about asking questions, the triangle members one should not disappear their own stories, their needs, or their wisdom. Triangle members are welcome to share anecdotes and stories from their lives that might help the hologram see their situation and clearly state their personal needs.
|
||||
3. The triangle, with the hologram, will make group decisions, and will structure the way the group meets.
|
||||
4. When called upon in an emergency or a pressing situation, the triangle can choose to
|
||||
show up to support The Hologram as individuals or as a trio. The triangle becomes most
|
||||
active when the hologram needs to make a big decision. This is when all the accrued knowledge of the triangle, about the hologram, and notes, become valuable. In an emergency, the triangle may support the hologram by providing in-person support, accompaniment to or coaching for important appointments, and cooperative research. The goal of the triangle is to back the hologram to make good decisions with support.
|
||||
4. When called upon in an emergency or a pressing situation, the triangle can choose to show up to support The Hologram as individuals or as a trio. The triangle becomes most active when the hologram needs to make a big decision. This is when all the accrued knowledge of the triangle, about the hologram, and notes, become valuable. In an emergency, the triangle may support the hologram by providing in-person support, accompaniment to or coaching for important appointments, and cooperative research. The goal of the triangle is to back the hologram to make good decisions with support.
|
||||
|
||||
## What Role Does Each Person Play?
|
||||
A Hologram begins when the hologram and triangle agree to meet for a certain period of
|
||||
time at a certain frequency: once a week for a month; once a month for three months; around the solstices and equinoxes for two years; on the hologram’s birthday for the rest of her life. It might make sense to begin with a shorter period of more frequent meetings then change later, or, if the group does not gel, to reform the triangle with new members. But The Hologram works best when practiced consistently over a long period of time to facilitate pattern recognition and transformation. Within the given period, the three members of the triangle will select one area of focus in the meetings with the hologram. One person will focus on asking questions and taking notes on one of the three zones of health: the physical (body), the psychic (mental, emotional, intellectual), and the social (relationships, work, money, housing). Of course, these health zones of each person are completely entangled and overlapping, and the conversation will be, too. The important thing is that there is a member of the triangle to hold the awareness of each of the various zones of health, who can watch for patterns and feel when something is going well or not. We have not yet experimented with rotating roles within the Triangle, but that is an option.
|
||||
A Hologram begins when the hologram and triangle agree to meet for a certain period of time at a certain frequency: once a week for a month; once a month for three months; around the solstices and equinoxes for two years; on the hologram’s birthday for the rest of her life. It might make sense to begin with a shorter period of more frequent meetings then change later, or, if the group does not gel, to reform the triangle with new members. But The Hologram works best when practiced consistently over a long period of time to facilitate pattern recognition and transformation. Within the given period, the three members of the triangle will select one area of focus in the meetings with the hologram. One person will focus on asking questions and taking notes on one of the three zones of health: the physical (body), the psychic (mental, emotional, intellectual), and the social (relationships, work, money, housing). Of course, these health zones of each person are completely entangled and overlapping, and the conversation will be, too. The important thing is that there is a member of the triangle to hold the awareness of each of the various zones of health, who can watch for patterns and feel when something is going well or not. We have not yet experimented with rotating roles within the Triangle, but that is an option.
|
||||
|
||||
## What if I Want to Quit? What if I Want Someone Else to Quit?
|
||||
The group should decide what to do in the event that one of the members of the triangle wants to quit. Because the project is about constructing new experiences of trust and cooperation, it is ideal if the group can adapt to support each member to stay in a healthy way. When that cannot happen, there needs to be an exit plan in place, wherein the triangle member that exits is replaced, and that the new member is welcomed into the group with care and patience. This exit strategy should be discussed at the first meeting of the Hologram.
|
||||
|
|
|
|||
|
|
@ -6,7 +6,7 @@ title: "How to Build a Pirate Kindergarten in Your Neighbourhood"
|
|||
|
||||
|
||||
This workshop is designed for a group of families who are planning to build a pirate kindergarten in order to common childcare.
|
||||
The workshop can be conceived as a stand-alone session, or it could be preceded by the workshop .
|
||||
The workshop can be conceived as a stand-alone session, or it could be preceded by the workshop .
|
||||
|
||||
## Timing
|
||||
|
||||
|
|
@ -18,8 +18,8 @@ Commoning care, childcare, space, self-organization
|
|||
|
||||
## Tools
|
||||
|
||||
- (English version will be available in April 2020!);
|
||||
- Print-outs of [QUIZZ 1](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-01.jpg), [QUIZZ 2](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-02.jpg), [QUIZZ 3](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-03.jpg), [QUIZZ 4](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-04.jpg), [QUIZZ 5](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-05.jpg) and [QUIZZ 6](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-06.jpg)
|
||||
- (English version will be available in April 2020!);
|
||||
- Print-outs of [QUIZZ 1](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-01.jpg), [QUIZZ 2](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-02.jpg), [QUIZZ 3](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-03.jpg), [QUIZZ 4](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-04.jpg), [QUIZZ 5](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-05.jpg) and [QUIZZ 6](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.QUITZ-06.jpg)
|
||||
- Print-outs of [MAP 6-1](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.MAP-01.jpg) and [MAP 6-2](/topic/commoningcare/howtobuildapiratekindergarten/tools/6.MAP-02.jpg); paper and pen.
|
||||
|
||||
|
||||
|
|
@ -78,11 +78,11 @@ But before you split, remember:
|
|||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- ‘Facendo-a-Pezzi-La-Cultura-Della-Monogamia.Pdf’. Accessed 8 February 2020. https://anarcoqueer.files.wordpress.com/2018/11/facendo-a-pezzi-la-cultura-della-monogamia.pdf.
|
||||
- ‘La Famiglia è Una Nocività Patriarcale’. Accessed 8 February 2020. https://bibliotecaanarchica.org/library/la-famiglia-e-una-nocivita-patriarcale.html.
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
|
|
|
|||
|
|
@ -9,7 +9,7 @@ When resisting forces of domination (from the state, capitalism, patriarchy, col
|
|||
## Recommended Reading
|
||||
|
||||
- 
|
||||
- This brief pamphlette was developed by PMS in order to be circulated to individuals involved in a land struggle in France. It compiles from a variety of other sources we'd accumulated with some of our own additions and alterations to them, focusing on offering straightforward suggestions for helping one another deal with collective trauma.
|
||||
- This brief pamphlette was developed by PMS in order to be circulated to individuals involved in a land struggle in France. It compiles from a variety of other sources we'd accumulated with some of our own additions and alterations to them, focusing on offering straightforward suggestions for helping one another deal with collective trauma.
|
||||
|
||||
-  (Rising Up Without Burning Out, pages 39-56)
|
||||
- This pamphlette is a great overview that was set up following from the Occupy Movement. In particular, the section on Emotional Support makes some concrete suggestions for how to build a holistic model for emotional support within the context of a large movement.
|
||||
|
|
@ -20,10 +20,10 @@ When resisting forces of domination (from the state, capitalism, patriarchy, col
|
|||
- 
|
||||
- part of a series of Blog posts by Nicole Rose (UK-based abolitionist, permaculturist, herbalist, educator and ex-prisoner). The blog is available via her website the Solidarity Apothecary, and also archived on http://www.emptycagesdesign.org and the blog is now a book which can be purchased in E-book form https://solidarityapothecary.org/overcomingburnout/
|
||||
|
||||
- reclaiming “victim” and embracing unhealthy coping - a presentation by emi koyama (emi@eminism.org) for harm reduction conference november 16, 2012
|
||||
- Reclaiming “victim” and embracing unhealthy coping — a presentation by Emi Koyama (emi@eminism.org) for harm reduction conference november 16, 2012
|
||||
- 
|
||||
- this powerpoint tackles the "overwhelming positivity and compulsory optimism/hopefulness of the trauma recovery industry" - including what gets marked as unhealthy coping strategies, and self harm.
|
||||
|
||||
- this powerpoint tackles the "overwhelming positivity and compulsory optimism/hopefulness of the trauma recovery industry" — including what gets marked as unhealthy coping strategies, and self harm.
|
||||
|
||||
## Further Reading
|
||||
|
||||
- 
|
||||
|
|
@ -32,12 +32,12 @@ When resisting forces of domination (from the state, capitalism, patriarchy, col
|
|||
- 
|
||||
- counter-insurgency and psychological warfare
|
||||
|
||||
- https://outofaction.blackblogs.org/?p=720#worum
|
||||
- A reader from Out of Action in Germany about confronting violence in radical movements, as well as inside and outside of actions. This group also holds support groups and offers support within social movements. Here is a resource they have put together to share some best practices. Also similar to the handout from PMS and Activist Trauma Support.
|
||||
- [Out of Action: Emotional First Aid])https://outofaction.blackblogs.org/?p=720#worum)
|
||||
- A reader from Out of Action in Germany about confronting violence in radical movements, as well as inside and outside of actions. This group also holds support groups and offers support within social movements. Here is a resource they have put together to share some best practices. Also similar to the handout from PMS and Activist Trauma Support.
|
||||
|
||||
- 
|
||||
- CPTSD is really common in radical communities, for a variety of reasons. What is it and what can we do about it? How is it approached from the Western medical model, and how can it be approached through herbalism?
|
||||
|
||||
|
||||
## Discussion
|
||||
|
||||
- In what ways does state repression manifest as psychological warfare? What are some concrete and documented examples of this that you are aware of? What are the intended impacts of this and how might we work to combat it?
|
||||
|
|
@ -62,10 +62,10 @@ Accountability is an ever-elusive principle that we constantly aspire to develop
|
|||
|
||||
- **Accountability as harm reduction***: removed from a model that implicitly positions accountability as punishment, we can start to see it as the building material of interpersonal relationships, of care and affinity towards those we exist in community with (however we define that). The task of addressing harm is never easy, but perhaps when we're approaching it from a foundation of practicing accountability as care for one another, it can be less devastating.
|
||||
- "The Secret Joy of Accountability: Self-accountability as a Building Block for Change" by Shannon Perez-Darby, from *The Revolution Starts At Home*
|
||||
- *"So often, people jump to an external definition of accountability that is about other people assuming responsibility for their actions rather than imagining accountability as an internal process where each of us examines our own behaviors and choices so that we can better reconcile those choices with our own values. I define (self) accountability as a process of taking responsibility for your choices and the consequences of those choices."*
|
||||
- what is harm reduction? in the context of substance use, here's the Harm Reduction Coalition's definition: 
|
||||
> "So often, people jump to an external definition of accountability that is about other people assuming responsibility for their actions rather than imagining accountability as an internal process where each of us examines our own behaviors and choices so that we can better reconcile those choices with our own values. I define (self) accountability as a process of taking responsibility for your choices and the consequences of those choices.
|
||||
- What is harm reduction? In the context of substance use, here's the Harm Reduction Coalition's definition: 
|
||||
- 
|
||||
|
||||
|
||||
## Discussion
|
||||
|
||||
- Choose a principle of harm reduction, either from the list linked above or your own experience. How can it be applied to mental health and emotional support? What might that look like in practice?
|
||||
|
|
|
|||
|
|
@ -7,10 +7,10 @@ title: "Mapping the Invisible"
|
|||
|
||||
This workshop aims to collectively visualize the invisible labour taking place within institutions, communities, families, spaces and groups; to analyze the material condition of invisibility of those activities; and, finally, to rethink what are the value and values that those activities bring to the whole context.
|
||||
|
||||
The workshop can be conceived as a stand-alone session, however, the suggested follow-up would be the  workshop.
|
||||
The workshop can be conceived as a stand-alone session, however, the suggested follow-up would be the  workshop.
|
||||
|
||||
|
||||
## Keywords
|
||||
## Keywords
|
||||
|
||||
Care, Work, Value/s, Power Relations
|
||||
|
||||
|
|
@ -45,14 +45,14 @@ Collectively read Silvia Federici's “Wages Against Housework” pamphlet, chan
|
|||
|
||||
## Step 5: Rethinking the value of values (30 min.)
|
||||
|
||||
After the collective reading, go back to the maps (link) at the centre of the room and instruct the participants that they have the option to move one post-it across one of the maps. Invite them to explain the reasons for their choice. For instance, would they want a task to be more or less visible, more or less waged? Why? Repeat this process until the group has no further changes to make. Take a second photo of all the transformed maps.
|
||||
After the collective reading, go back to the maps (link) at the centre of the room and instruct the participants that they have the option to move one post-it across one of the maps. Invite them to explain the reasons for their choice. For instance, would they want a task to be more or less visible, more or less waged? Why? Repeat this process until the group has no further changes to make. Take a second photo of all the transformed maps.
|
||||
|
||||
## Step 6: Conclusions (20 min.)
|
||||
|
||||
Ask participants how they feel about the workshop and invite them to discuss their own institutions, communities, families, spaces and groups based on their first analysis. Send them the two photos of the maps.
|
||||
|
||||
|
||||
[^workplace]: workplace here broadly denotes a place where a person is involved in some type of work: office, cultural centre, social centre, home, and so on.
|
||||
[^workplace]: Workplace here broadly denotes a place where a person is involved in some type of work: office, cultural centre, social centre, home, and so on.
|
||||
|
||||
# Bibliography
|
||||
|
||||
|
|
@ -65,4 +65,4 @@ Ask participants how they feel about the workshop and invite them to discuss the
|
|||
- 
|
||||
- 
|
||||
- 
|
||||
- Bezanson, Kate, and Meg Luxton. Social Reproduction: Feminist Political Economy Challenges Neo-Liberalism. McGill-Queen’s Press, 2006.
|
||||
- 
|
||||
|
|
|
|||
|
|
@ -15,13 +15,13 @@ title: "A mutual aid group?"
|
|||
|
||||
# Listen
|
||||
|
||||
- [Important Updates and Talk at Please Try This at Home](https://emotionalanarchism.com/important-updates-and-talk-at-please-try-this-at-home/)
|
||||
- [Important Updates and Talk at Please Try This at Home](https://web.archive.org/web/20201201022747/https://emotionalanarchism.com/important-updates-and-talk-at-please-try-this-at-home/)
|
||||
|
||||
# Discussion
|
||||
|
||||
- What examples of autonomous emotional support are there in your context?
|
||||
- Sometimes state-sanctioned and institutional sources of support can be damaging, incomplete, inacessible, exclusionary, or just non-existent. What barriers and gaps pertain in your contexts, and how are these adressed through autonomous provision?
|
||||
- Who is offering the support and how? In formal groups or through informal support? Are some people routinely providing more support than others?
|
||||
- Sometimes mutual aid is more readily available for people who can be fit into certain categories, such as 'identities', 'symptoms', or 'diagnoses'.
|
||||
- Sometimes mutual aid is more readily available for people who can be fit into certain categories, such as 'identities', 'symptoms', or 'diagnoses'.
|
||||
- For example, people in a certain social setting might be equipped to help each other deal with experiences that can be called 'depression' or 'anxiety', but what about people whose experience includes 'hearing voices', 'unusual beliefs', or other intense emotional or dissociative states?
|
||||
- Also, we may feel that we are very good at responding to a crisis, but not the ongoing work of taking care. Or vice versa.
|
||||
|
|
|
|||
|
|
@ -28,7 +28,7 @@ To replace: DNA mixture/ distilled water/ DNA perservative (optional) / pipets/
|
|||
|
||||
# LTT [Learning Tools Together]
|
||||
|
||||
Proposal: to learn how to extract a DNA sample in a simple way, losing the fear related to the specificity of biotechnologies. Development of two tools for bioanonymity: DNA eraser spray / DNA replacer spray.
|
||||
Proposal: to learn how to extract a DNA sample in a simple way, losing the fear related to the specificity of biotechnologies. Development of two tools for bioanonymity: DNA eraser spray / DNA replacer spray.
|
||||
|
||||
Learn how to be protected from against new forms of biological surveillance.
|
||||
|
||||
|
|
@ -50,20 +50,20 @@ First contact with the protocol to generate the sprays as a trigger for doubts,
|
|||
|
||||
Follow the steps indicated in the protocol developed by Biononymous and Biofutures.
|
||||
|
||||
Source: http://biononymous.me/wp-content/uploads/2015/01/EXTRACT.pdf
|
||||
|
||||
## Step 3: How to erase your DNA (1 hour)
|
||||
Source: 
|
||||
|
||||
## Step 3: How to erase your DNA (1 hour)
|
||||
|
||||
Follow the steps indicated in the protocol developed by Biononymous and Biofutures.
|
||||
|
||||
Source: http://biononymous.me/wp-content/uploads/2015/01/ERASE.pdf
|
||||
|
||||
## Step 4: How to replace your DNA (30 min)
|
||||
Source: 
|
||||
|
||||
## Step 4: How to replace your DNA (30 min)
|
||||
|
||||
Follow the steps indicated in the protocol developed by Biononymous and Biofutures.
|
||||
|
||||
Source: http://biononymous.me/wp-content/uploads/2015/01/REPLACE.pdf
|
||||
|
||||
Source: 
|
||||
|
||||
## Step 5: Wrap up (30 min)
|
||||
|
||||
Once the activity has been carried out, we can dedicate time for collective debate/reflection (in case the activity was done in a group) on which issues, concerns, interests and/or surprises we found in relation to bio-surveillance. Are there any care tactics that we can articulate/implement? Or, for example, how do we consider the impact of affection (care) when we share information, resources, tools and take care of each other?
|
||||
|
|
|
|||
|
|
@ -5,35 +5,40 @@ title: "Part Four: Patterns"
|
|||
# Part four: Patterns
|
||||
**Is this the end or is this the beginning?**
|
||||
|
||||
Whether actually or ideologically, the things we relied on to help us survive turned out not to work in the ways we hoped they would: financial system, medical system, government. Long before COVID-19, a lot was crumbling (and the effects of the crumbling was always worse for people outside of white heteronormativity), but now it is not possible to avoid it for anyone.
|
||||
Whether actually or ideologically, the things we relied on to help us survive turned out not to work in the ways we hoped they would: financial system, medical system, government. Long before COVID-19, a lot was crumbling (and the effects of the crumbling was always worse for people outside of white heteronormativity), but now it is not possible to avoid it for anyone.
|
||||
|
||||
According to an abolitionist framework, whenever broken systems crumble we have two types of work to do. One is to support the destruction of what isn't working and perhaps mourn its loss. The other is to create cooperative systems and ways of living that will work in the future and allow us to thrive. Now and in the coming months, economic recession, many people will experience a kind of end of the world: we will lose jobs, houses, aspirations and a sense of “normal” and many things we thought were necessary. But maybe we well also realize that so much of what we felt was normal and necessary wasn’t working for us, individually or collectively, but we had been made too busy trying to survive to notice. For some of us, the lockdown is the moment when the band-aid gets ripped off and we have an excuse to start fresh. We can demolish in the morning and rebuild in the afternoon.
|
||||
According to an abolitionist framework, whenever broken systems crumble we have two types of work to do. One is to support the destruction of what isn't working and perhaps mourn its loss. The other is to create cooperative systems and ways of living that will work in the future and allow us to thrive. Now and in the coming months, economic recession, many people will experience a kind of end of the world: we will lose jobs, houses, aspirations and a sense of “normal” and many things we thought were necessary. But maybe we well also realize that so much of what we felt was normal and necessary wasn’t working for us, individually or collectively, but we had been made too busy trying to survive to notice. For some of us, the lockdown is the moment when the band-aid gets ripped off and we have an excuse to start fresh. We can demolish in the morning and rebuild in the afternoon.
|
||||
|
||||
We are able to reproduce our lives within capitalism and other systems by forming habits of behaviour, of thought, of hope, of fear and of relationship, and these habits also do their part to reproduce those broader systems. These systems keep us so busy and on edge of survival (physical, emotional, social) that we rarely have the consistency of time to examine let alone change our habits, even if they don’t actually serve us well.
|
||||
From within the lockdown. we have a chance to change some of our habits and patterns, so we don't have to go back to an expensive and violent normal. It's interesting to think about the world we want to live in in a theoretical way, but now we have a chance to experiment with how we live our daily lives and how we value ourselves and each other, and let those practices define the future.
|
||||
Of course, contrary to the new age, self-help industry’s suggestion, simply believing something doesn’t change reality, and that kind of individualism will only reproduce capitalism. Organizing and organization will be required, and we have the fight of our lives ahead of us. But a revolution like the one we need will not come about or stick unless we, as its participants, transform ourselves together. Changing our patterns and habits alone won’t liberate us, but it will help us prepare for liberation, and for the world we will have to build.
|
||||
We are able to reproduce our lives within capitalism and other systems by forming habits of behaviour, of thought, of hope, of fear and of relationship, and these habits also do their part to reproduce those broader systems. These systems keep us so busy and on edge of survival (physical, emotional, social) that we rarely have the consistency of time to examine let alone change our habits, even if they don’t actually serve us well.
|
||||
|
||||
From within the lockdown. we have a chance to change some of our habits and patterns, so we don't have to go back to an expensive and violent normal. It's interesting to think about the world we want to live in in a theoretical way, but now we have a chance to experiment with how we live our daily lives and how we value ourselves and each other, and let those practices define the future.
|
||||
|
||||
Of course, contrary to the new age, self-help industry’s suggestion, simply believing something doesn’t change reality, and that kind of individualism will only reproduce capitalism. Organizing and organization will be required, and we have the fight of our lives ahead of us. But a revolution like the one we need will not come about or stick unless we, as its participants, transform ourselves together. Changing our patterns and habits alone won’t liberate us, but it will help us prepare for liberation, and for the world we will have to build.
|
||||
|
||||
## Prediction, cognition and emotion
|
||||
> “Predictions are basically the way your brain works. It's business as usual for your brain. Predictions are the basis of every experience that you have. They are the basis of every action that you take. In fact, predictions are what allow you to understand the words that I'm speaking as they come out of my --” Lisa Feldman Barrett
|
||||
> “Predictions are basically the way your brain works. It's business as usual for your brain. Predictions are the basis of every experience that you have. They are the basis of every action that you take. In fact, predictions are what allow you to understand the words that I'm speaking as they come out of my --” Lisa Feldman Barrett
|
||||
|
||||
Neuroscientist Lisa Feldman Barrett explains that, while we typically assume prediction is a complex and advanced mental function, it’s actually at the core of how we think, and deeply connected with our emotions. As we experience the world and even in our dreams our brains are constantly making predictions about what will happen next, based on our past experiences. “Predictions are primal” she explains “They help us to make sense of the world in a quick and efficient way. So your brain does not react to the world. Using past experience, your brain predicts and constructs your experience of the world.” This all happens at lightening speed, outside of our conscious mind. A lot of our emotional life stems from this: when our past experience has shaped our brain to expect somethign good from an experience, we can be pleased, calm and satisfied when our predictions about that experience are right, and the opposite is also true. We can become distraught, angry or hostile when our predictions are incorrect.
|
||||
Neuroscientist Lisa Feldman Barrett explains that, while we typically assume prediction is a complex and advanced mental function, it’s actually at the core of how we think, and deeply connected with our emotions. As we experience the world and even in our dreams our brains are constantly making predictions about what will happen next, based on our past experiences. “Predictions are primal” she explains “They help us to make sense of the world in a quick and efficient way. So your brain does not react to the world. Using past experience, your brain predicts and constructs your experience of the world.” This all happens at lightening speed, outside of our conscious mind. A lot of our emotional life stems from this: when our past experience has shaped our brain to expect somethign good from an experience, we can be pleased, calm and satisfied when our predictions about that experience are right, and the opposite is also true. We can become distraught, angry or hostile when our predictions are incorrect.
|
||||
|
||||
Ultimately, then, the way our brain experiences and makes sense of the world is through a combination of habit or patterns and emotion. This agrees with a lot of our common experiences of feeling trapped in cycles or stuck in a rut. When we provide support to friends or family, it’s not just about commiseration but helping them recognize patterns and unhelpful emotional responses. If that’s all true, and if the brain is as elastic and changeable as we know it is, then we can repattern and transform the brain, and ourselves, by creating and sustaining new habits and patterns.
|
||||
Ultimately, then, the way our brain experiences and makes sense of the world is through a combination of habit or patterns and emotion. This agrees with a lot of our common experiences of feeling trapped in cycles or stuck in a rut. When we provide support to friends or family, it’s not just about commiseration but helping them recognize patterns and unhelpful emotional responses. If that’s all true, and if the brain is as elastic and changeable as we know it is, then we can repattern and transform the brain, and ourselves, by creating and sustaining new habits and patterns.
|
||||
|
||||
What happens when everyone, at the same time, experiences the need to create new habits, when the pressures within which we created our patterns disappear?
|
||||
What happens when everyone, at the same time, experiences the need to create new habits, when the pressures within which we created our patterns disappear?
|
||||
|
||||
## De-habituation from capitalism
|
||||
So many of our patterns and habits have been formed as ways to survive within the pressures of capitalism, but in this moment many of those pressures have evaporated. There is a rare opportunity to experiment and build new habits and patterns..
|
||||
For example, within capitalism, we have habituated ourselves to imagine that when we receive something, even if it’s a life-giving object or service, we are obligated to reciprocate somethign considered to be of equal value, whether it is for gum or toothpaste, massage or rent. On the one hand, maybe the impulse for fairness comes from a good place, but in many ways this habit is deeply unhelpful. For instance, most of our most important relationships, with friends or parents, are necessarily unequal in terms of the time, energy and “resources” one of us commits relative to the other. Your brain is so programmed that you give something equivalent to what you receive, but that's not always appropriate. Sometimes people give and they don’t want anything in return. In fact, this inclination is absolutely essential to society and life. It works because, as the saying goes, what goes around comes around: giving without the need for reciprocal exchange is something we all benefit from and we all do, but not always with the same people. But in spite of the fact this is central to our lives, it's hard to see and trust because our brains are so patterned by our experience of capitalism that insists that all value comes from competitive exchange. We feel compelled to give, or even guilty if you don’t reciprocate. This is a big gross pattern.
|
||||
I have a friend in Palestine and she told me that until recently her mom had never bought food. She had only grown it or raised it or was given it. To spend money on food was, for her, absurd. I have only ever bought food. This made me consider how deeply limiting my experience and patterns have been, formed as they are in a transactional culture.
|
||||
So many of our patterns and habits have been formed as ways to survive within the pressures of capitalism, but in this moment many of those pressures have evaporated. There is a rare opportunity to experiment and build new habits and patterns..
|
||||
|
||||
For example, within capitalism, we have habituated ourselves to imagine that when we receive something, even if it’s a life-giving object or service, we are obligated to reciprocate somethign considered to be of equal value, whether it is for gum or toothpaste, massage or rent. On the one hand, maybe the impulse for fairness comes from a good place, but in many ways this habit is deeply unhelpful. For instance, most of our most important relationships, with friends or parents, are necessarily unequal in terms of the time, energy and “resources” one of us commits relative to the other. Your brain is so programmed that you give something equivalent to what you receive, but that's not always appropriate. Sometimes people give and they don’t want anything in return. In fact, this inclination is absolutely essential to society and life. It works because, as the saying goes, what goes around comes around: giving without the need for reciprocal exchange is something we all benefit from and we all do, but not always with the same people. But in spite of the fact this is central to our lives, it's hard to see and trust because our brains are so patterned by our experience of capitalism that insists that all value comes from competitive exchange. We feel compelled to give, or even guilty if you don’t reciprocate. This is a big gross pattern.
|
||||
|
||||
I have a friend in Palestine and she told me that until recently her mom had never bought food. She had only grown it or raised it or was given it. To spend money on food was, for her, absurd. I have only ever bought food. This made me consider how deeply limiting my experience and patterns have been, formed as they are in a transactional culture.
|
||||
|
||||
## Creating new patterns
|
||||
|
||||
The Hologram necessarily relies on and makes possible the creation of new patterns. When three people turn their care and attention on one it fundamentally challenges many of the habits we have formed to survive under capitalism. We cannot change our habits alone. It is partly for this reason that we consider the hologram a teacher and not just a subject of care: when she allows herself the vulnerability and generosity to accept help in identifying, breaking and forming new patterns, she offers an opportunity for the whole triangle to learn how such a process might work. Even accepting such care, or learning to provide it, necessarily means we have to break many patterns and habits. In The Hologram we quite literally rewire our brains, together.
|
||||
|
||||
Here are some examples of patterns we transform:
|
||||
|
||||
**Complicating reciprocity**
|
||||
You receive care but you don't give back to the person or people who gave it to you. There is no equal exchange, tit for tat. There's a chance here to reprogram our ideas about reciprocation and transaction within a caring network of people, when we know that care is being well distributed and that reciprocation is always happening, and it isn’t a mystery how to do it well. Importantly, The Hologram as a distributed social technology, “works” when many hologram groups are interlinked, so that reciprocity isn’t a two-way street but a network: those who provide care do, in the end, also receive it, but from others.
|
||||
You receive care but you don't give back to the person or people who gave it to you. There is no equal exchange, tit for tat. There's a chance here to reprogram our ideas about reciprocation and transaction within a caring network of people, when we know that care is being well distributed and that reciprocation is always happening, and it isn’t a mystery how to do it well. Importantly, The Hologram as a distributed social technology, “works” when many hologram groups are interlinked, so that reciprocity isn’t a two-way street but a network: those who provide care do, in the end, also receive it, but from others.
|
||||
|
||||
**Learning to see each others’ patterns**
|
||||
This is the primal idea of the hologram: even after a short time, but especially after a long time (10 years), a triangle is likely to be able to see a hologram’s patterns and help her move past them if they do not serve her. There is something profoundly powerful and transformative about observing and identifying others’ patterns and they help us recognize our own patterns and habits which, while they might be very different, perhaps emerged from similar pressures and circumstances. This is one important reason why the hologram is a teacher, not a patient.
|
||||
|
|
@ -44,7 +49,7 @@ Within the hologram we have chances to think about creating new patterns for eac
|
|||
## Activity 6
|
||||
To give yourself healing hands, so you can heal anyone or anything, even time.
|
||||
* Rub the palms of your hands together briskly for 3-5 minutes.
|
||||
* Then stretch your arms out to the sides, parallel to the floor, palms up, thumbs pointing back as if you are balancing a dish on each hand. Set a timer and do the “Breath of Fire” for 3 minutes: forcefully exhale from your nostrils in a rapid, rhythmic way (your body will automatically inhale between breaths). You can start by letting your tongue hang out and pant like a dog, then close your mouth and keep breathing through your nose.
|
||||
* Then stretch your arms out to the sides, parallel to the floor, palms up, thumbs pointing back as if you are balancing a dish on each hand. Set a timer and do the “Breath of Fire” for 3 minutes: forcefully exhale from your nostrils in a rapid, rhythmic way (your body will automatically inhale between breaths). You can start by letting your tongue hang out and pant like a dog, then close your mouth and keep breathing through your nose.
|
||||
* After three minutes, inhale and hold the breath in and, with your arms still out to your sides, bend your wrists so your palms are facing out (away from the body), as if you were pushing out the walls on either side of you. Feel the energy in the center of the palms flowing to your entire body. Exhale and relax the breath.
|
||||
* Rub your hands together again for 2 minutes and continue Breath of Fire.
|
||||
* Inhale and hold your breath. With your arms still out to the sides, turn your elbows so your hands are in front of your chest, like you’re holding an 8-inch ball a few inches in front of your diaphragm, with the right hand flat on top of the ball and the left supporting it from below. Meditate on the exchange of energy between the palms of the hands for a few minutes.
|
||||
* Inhale and hold your breath. With your arms still out to the sides, turn your elbows so your hands are in front of your chest, like you’re holding an 8-inch ball a few inches in front of your diaphragm, with the right hand flat on top of the ball and the left supporting it from below. Meditate on the exchange of energy between the palms of the hands for a few minutes.
|
||||
|
|
|
|||
|
|
@ -6,301 +6,212 @@ title: "Piracy and Civil Disobedience, Then and Now"
|
|||
|
||||
# On the concept of piracy
|
||||
|
||||
Amedeo Policante, The Pirate Myth.Genealogies of an Imperial Concept. Routledge, 2015.
|
||||
https://library.memoryoftheworld.org/#/book/49ecca24-12bc-44f9-9c4c-ecafbd74b3e6
|
||||
|
||||
|
||||
> The image of the pirate is at once spectral and ubiquitous. It haunts the imagination of international legal scholars, diplomats and statesmen involved in the war on terror. It returns in the headlines of international newspapers as an untimely ‘security threat’. It materializes on the most provincial cinematic screen and the most acclaimed works of fiction. It casts its shadow over the liquid spatiality of the Net, where cyber-activists, file-sharers and a large part of the global youth are condemned as pirates, often embracing that definition with pride rather than resentment. Today, the pirate remains a powerful political icon, embodying at once the persistent nightmare of an anomic wilderness at the fringe of civilization, and the fantasy of a possible anarchic freedom beyond the rigid norms of the state and of the market. And yet, what are the origins of this persistent ‘pirate myth’ in the Western political imagination? Can we trace the historical trajectory that has charged this ambiguous figure with the emotional, political and imaginary tensions that continue to characterize it? What can we learn from the history of piracy and the ways in which it intertwines with the history of imperialism and international trade? Drawing on international law, political theory, and popular literature, The Pirate Myth offers an authoritative genealogy of this immortal political and cultural icon, showing that the history of piracy – the different ways in which pirates have been used, outlawed and suppressed by the major global powers, but also fantasized, imagined and romanticised by popular culture – can shed unexpected light on the different forms of violence that remain at the basis of our contemporary global order.
|
||||
|
||||
Martin Fredriksson, James Arvanitakis. Piracy: Leakages From Modernity. Litwin Books, 2014
|
||||
https://library.memoryoftheworld.org/#/book/302a5c74-bf61-4401-b9c5-1c900e2b1e31
|
||||
|
||||
|
||||
> "Piracy" is a concept that seems everywhere in the contemporary world. From the big screen with the dashing Jack Sparrow, to the dangers off the coast of Somalia; from the claims by the Motion Picture Association of America that piracy funds terrorism, to the political impact of pirate parties in countries like Sweden and Germany. While the spread of piracy provokes responses from the shipping and copyright industries, the reverse is also true: for every new development in capitalist technologies, some sort of "piracy" moment emerges. This may be most obvious in the current ideologisation of Internet piracy, where the rapid spread of so called pirate parties is developing into a kind of global political movement. While the pirates of Somalia seem a long way removed from Internet pirates illegally downloading the latest music hit, it is the assertion of this book that such developments indicate a complex interplay between capital flows and relations, late modernity, property rights and spaces of contestation. That is, piracy emerges at specific nodes in capitalist relations that create both blockages and leaks between different social actors. These various aspects of piracy form the focus for this book. It is a collection of texts that takes a broad perspective on piracy and attempts to capture the multidimensional impacts of piracy on capitalist society today. The book is edited by James Arvanitakis at the University of Western Sydney and Martin Fredriksson at Linköping University, Sweden.
|
||||
|
||||
|
||||
# Piracy Then
|
||||
|
||||
# Piracy Then
|
||||
|
||||
|
||||
Gabriel Kuhn. Life Under the Jolly Roger: Reflections on Golden Age Piracy. PM Press, 2010.
|
||||
https://library.memoryoftheworld.org/#/book/2b9566b3-5575-47ea-8f64-e7e023bd7385
|
||||
> Dissecting the conflicting views of the golden age of pirates—as romanticized villains on one hand and genuine social rebels on the other—this fascinating chronicle explores the political and cultural significance of these nomadic outlaws by examining a wide range of ethnographical, sociological, and philosophical standards. The meanings of race, gender, sexuality, and disability in pirate communities are analyzed and contextualized, as are the pirates' forms of organization, economy, and ethics. Going beyond simple swashbuckling adventures, the examination also discusses the pirates' self-organization, the internal make-up of the crews, and their early-1700s philosophies—all of which help explain who they were and what they truly wanted. Asserting that pirates came in all shapes, sexes, and sizes, this engaging study ultimately portrays pirates not just as mere thieves and killers but as radical activists with their own society and moral code fighting against an empire.
|
||||
|
||||
|
||||
|
||||
Peter T. Leeson. The Invisible Hook: The Hidden Economics of Pirates. Princeton University Press, 2009.
|
||||
https://library.memoryoftheworld.org/#/book/549a0aa1-6b3f-4c96-a020-97667345b89e
|
||||
> Pack your cutlass and blunderbuss--it's time to go a-pirating! The Invisible Hook takes readers inside the wily world of late seventeenth- and early eighteenth-century pirates. With swashbuckling irreverence and devilish wit, Peter Leeson uncovers the hidden economics behind pirates' notorious, entertaining, and sometimes downright shocking behavior. Why did pirates fly flags of Skull & Bones? Why did they create a "pirate code"? Were pirates really ferocious madmen? And what made them so successful? The Invisible Hook uses economics to examine these and other infamous aspects of piracy. Leeson argues that the pirate customs we know and love resulted from pirates responding rationally to prevailing economic conditions in the pursuit of profits.
|
||||
The Invisible Hook looks at legendary pirate captains like Blackbeard, Black Bart Roberts, and Calico Jack Rackam, and shows how pirates' search for plunder led them to pioneer remarkable and forward-thinking practices. Pirates understood the advantages of constitutional democracy--a model they adopted more than fifty years before the United States did so. Pirates also initiated an early system of workers' compensation, regulated drinking and smoking, and in some cases practiced racial tolerance and equality. Leeson contends that pirates exemplified the virtues of vice--their self-seeking interests generated socially desirable effects and their greedy criminality secured social order. Pirates proved that anarchy could be organized.
|
||||
> Pack your cutlass and blunderbuss--it's time to go a-pirating! The Invisible Hook takes readers inside the wily world of late seventeenth- and early eighteenth-century pirates. With swashbuckling irreverence and devilish wit, Peter Leeson uncovers the hidden economics behind pirates' notorious, entertaining, and sometimes downright shocking behavior. Why did pirates fly flags of Skull & Bones? Why did they create a "pirate code"? Were pirates really ferocious madmen? And what made them so successful? The Invisible Hook uses economics to examine these and other infamous aspects of piracy. Leeson argues that the pirate customs we know and love resulted from pirates responding rationally to prevailing economic conditions in the pursuit of profits. *The Invisible Hook* looks at legendary pirate captains like Blackbeard, Black Bart Roberts, and Calico Jack Rackam, and shows how pirates' search for plunder led them to pioneer remarkable and forward-thinking practices. Pirates understood the advantages of constitutional democracy--a model they adopted more than fifty years before the United States did so. Pirates also initiated an early system of workers' compensation, regulated drinking and smoking, and in some cases practiced racial tolerance and equality. Leeson contends that pirates exemplified the virtues of vice--their self-seeking interests generated socially desirable effects and their greedy criminality secured social order. Pirates proved that anarchy could be organized.
|
||||
|
||||
Paul H Robinson. Pirates, Prisoners, and Lepers: Lessons From Life Outside the Law. University of Nebraska Press, 2015.
|
||||
https://library.memoryoftheworld.org/#/book/1cda6de9-7b34-4d0f-90b4-35e4f9cb15a4
|
||||
|
||||
|
||||
> It has long been held that humans need government to impose social order on a chaotic, dangerous world. How, then, did early humans survive on the Serengeti Plain, surrounded by faster, stronger, and bigger predators in a harsh and forbidding environment? Pirates, Prisoners, and Lepers examines an array of natural experiments and accidents of human history to explore the fundamental nature of how human beings act when beyond the scope of the law. Pirates of the 1700s, the leper colony on Molokai Island, prisoners of the Nazis, hippie communes of the 1970s, shipwreck and plane crash survivors, and many more diverse groups—they all existed in the absence of formal rules, punishments, and hierarchies. Paul and Sarah Robinson draw on these real-life stories to suggest that humans are predisposed to be cooperative, within limits.
|
||||
What these “communities” did and how they managed have dramatic implications for shaping our modern institutions. Should today’s criminal justice system build on people’s shared intuitions about justice? Or are we better off acknowledging this aspect of human nature but using law to temper it? Knowing the true nature of our human character and our innate ideas about justice offers a roadmap to a better society.
|
||||
> It has long been held that humans need government to impose social order on a chaotic, dangerous world. How, then, did early humans survive on the Serengeti Plain, surrounded by faster, stronger, and bigger predators in a harsh and forbidding environment? Pirates, Prisoners, and Lepers examines an array of natural experiments and accidents of human history to explore the fundamental nature of how human beings act when beyond the scope of the law. Pirates of the 1700s, the leper colony on Molokai Island, prisoners of the Nazis, hippie communes of the 1970s, shipwreck and plane crash survivors, and many more diverse groups—they all existed in the absence of formal rules, punishments, and hierarchies. Paul and Sarah Robinson draw on these real-life stories to suggest that humans are predisposed to be cooperative, within limits. What these “communities” did and how they managed have dramatic implications for shaping our modern institutions. Should today’s criminal justice system build on people’s shared intuitions about justice? Or are we better off acknowledging this aspect of human nature but using law to temper it? Knowing the true nature of our human character and our innate ideas about justice offers a roadmap to a better society.
|
||||
|
||||
Janice E. Thomson. Mercenaries, Pirates, and Sovereigns: State-Building and Extraterritorial Violence in Early Modern Europe. Princeton University Press, 1996.
|
||||
https://library.memoryoftheworld.org/#/book/c29893dd-d596-4434-8858-46878380df37
|
||||
|
||||
|
||||
> The contemporary organization of global violence is neither timeless nor natural, argues Janice Thomson. It is distinctively modern. In this book she examines how the present arrangement of the world into violence-monopolizing sovereign states evolved over the six preceding centuries.
|
||||
|
||||
Peter Linebaugh. Stop, Thief!: The Commons, Enclosures, and Resistance (Spectre). PM Press, 2014.
|
||||
https://library.memoryoftheworld.org/#/book/c529dbe5-e7b8-4bd2-9d6c-b320733551d2
|
||||
|
||||
|
||||
> In bold and intelligently written essays, historian Peter Linebaugh takes aim at the thieves of land, the polluters of the seas, the ravagers of the forests, the despoilers of rivers, and the removers of mountaintops. From Thomas Paine to the Luddites and from Karl Marx—who concluded his great study of capitalism with the enclosure of commons—to the practical dreamer William Morris who made communism into a verb and advocated communizing industry and agriculture, to the 20th-century communist historian E. P. Thompson, Linebaugh brings to life the vital commonist tradition. He traces the red thread from the great revolt of commoners in 1381 to the enclosures of Ireland, and the American commons, where European immigrants who had been expelled from their commons met the immense commons of the native peoples and the underground African American urban commons, and all the while urges the ancient spark of resistance.
|
||||
|
||||
|
||||
## Piracy Now
|
||||
|
||||
|
||||
|
||||
Valbona Muzaka. The Politics of Intellectual Property Rights and Access to Medicines. Palgrave Macmillan, 2011.
|
||||
https://library.memoryoftheworld.org/#/book/061b5434-b9dc-4dfe-b82e-9c7838175b07
|
||||
|
||||
|
||||
> This book shows why contests over intellectual property rights and access to affordable medicines emerged in the 1990s and how they have been 'resolved' so far. It argues that the current arrangement mainly ensures wealth for some rather than health for all, and points to broader concerns related to governing intellectual property solely as capital
|
||||
|
||||
|
||||
Gaëlle Krikorian and Amy Kapczynski. Access to Knowledge in the Age of Intellectual Property. Zone Books, 2010.
|
||||
https://library.memoryoftheworld.org/#/book/45ea1328-3910-4ab6-87d1-53131065394c
|
||||
|
||||
|
||||
> At the end of the twentieth century, intellectual property rights collided with everyday life. Expansive copyright laws and digital rights management technologies sought to shut down new forms of copying and remixing made possible by the Internet. International laws expanding patent rights threatened the lives of millions of people around the world living with HIV/AIDS by limiting their access to cheap generic medicines. For decades, governments have tightened the grip of intellectual property law at the bidding of information industries; but recently, groups have emerged around the world to challenge this wave of enclosure with a new counter-politics of "access to knowledge" or "A2K." They include software programmers who took to the streets to defeat software patents in Europe, AIDS activists who forced multinational pharmaceutical companies to permit copies of their medicines to be sold in poor countries, subsistence farmers defending their rights to food security or access to agricultural biotechnology, and college students who created a new "free culture" movement to defend the digital commons. Access to Knowledge in the Age of Intellectual Property maps this emerging field of activism as a series of historical moments, strategies, and concepts. It gathers some of the most important thinkers and advocates in the field to make the stakes and strategies at play in this new domain visible and the terms of intellectual property law intelligible in their political implications around the world. A Creative Commons edition of this work will be freely available online.
|
||||
|
||||
Vandana Shiva. Protect or Plunder? Understanding Intellectual Property Rights. Zed, 2001.
|
||||
|
||||
|
||||
> Intellectual property rights, TRIPS, patents - they sound technical, even boring. Yet, as Vandana Shiva shows, what kinds of ideas, technologies, identification of genes, even manipulations of life forms can be owned and exploited for profit by giant corporations is a vital issue for our times. In this readable and compelling introduction to an issue that lies at the heart of the socalled knowledge economy, Vandana Shiva makes clear how this Western-inspired and unprecedented widening of the concept does not in fact stimulate human creativity and the generation of knowledge. Instead, it is being exploited by transnational corporations in order to increase their profits at the expense of the health of ordinary people, and the poor in particular, and the age-old knowledge and independence of the world's farmers. Intellectual protection is being transformed into corporate plunder. Little wonder popular resistance around the world is rising to the WTO that polices this new intellectual world order, the pharmaceutical, biotech and other corporations which dominate it, and the new technologies they are foisting upon us.
|
||||
|
||||
|
||||
Vandana Shiva. Biopiracy. The Plunder of Nature and Knowledge. South End Press, 1999.
|
||||
|
||||
|
||||
> In this intelligently argued and principled book, internationally renowned Third World environmentalist Vandana Shiva exposes the latest frontier of the North's ongoing assault against the South's biological and other resources. Since the land, the forests, the oceans, and the atmosphere have already been colonized, eroded, and polluted, she argues, Northern capital is now carving out new colonies to exploit for gain: the interior spaces of the bodies of women, plants and animals.
|
||||
|
||||
Balasegaram M, et al. An Open source Pharma Roadmap. PLoS Med 14(4): e1002276. 2017.
|
||||
|
||||
|
||||
Open Source Pharma
|
||||
https://www.opensourcepharma.net/
|
||||
[Open Source Pharma](https://www.opensourcepharma.net/)
|
||||
|
||||
|
||||
Charlotte Waelde and Hector L. MacQueen. Intellectual Property: The Many Faces of the Public Domain.Edward Elgar Publishing, 2007.
|
||||
https://library.memoryoftheworld.org/#/book/c6bf5c11-dcc4-4329-ae40-85bc2b26a020
|
||||
|
||||
|
||||
> As technological progress marches on, so anxiety over the shape of the public domain is likely to continue if not increase. This collection helps to define the boundaries within which the debate over the shape of law and policy should take place. From historical analysis to discussion of contemporary developments, the importance of the public domain in its cultural and scientific contexts is explored by lawyers, scientists, economists, librarians, journalists and entrepreneurs. The contributions will both deepen and enliven the reader's understanding of the public domain in its many guises, and will also serve to highlight the public domain's key role in innovation. This book will appeal not only to students and researchers coming from a variety of fields, but also to policy-makers in the IP field and those more generally interested in the public domain, as well as those more directly involved in the current movements towards open access, open science and open source.
|
||||
|
||||
Kate Darling and Aaron Perzanowski. Creativity Without Law: Challenging the Assumptions of Intellectual Property. NYU Press, 2017.
|
||||
https://library.memoryoftheworld.org/#/book/9c5320be-d313-407c-8938-4e7717fbda45
|
||||
|
||||
|
||||
> Intellectual property law, or IP law, is based on certain assumptions about creative behavior. The case for regulation assumes that creators have a fundamental legal right to prevent copying, and without this right they will under-invest in new work. But this premise fails to fully capture the reality of creative production. It ignores the range of powerful non-economic motivations that compel creativity, and it overlooks the capacity of creative industries for self-governance and innovative social and market responses to appropriation. This book reveals the on-the-ground practices of a range of creators and innovators. In doing so, it challenges intellectual property orthodoxy by showing that incentives for creative production often exist in the absence of, or in disregard for, formal legal protections. Instead, these communities rely on evolving social norms and market responses—sensitive to their particular cultural, competitive, and technological circumstances—to ensure creative incentives. From tattoo artists to medical researchers, Nigerian filmmakers to roller derby players, the communities illustrated in this book demonstrate that creativity can thrive without legal incentives, and perhaps more strikingly, that some creative communities prefer, and thrive, in environments defined by self-regulation rather than legal rules. Beyond their value as descriptions of specific industries and communities, the accounts collected here help to ground debates over IP policy in the empirical realities of the creative process. Their parallels and divergences also highlight the value of rules that are sensitive to the unique mix of conditions and motivations of particular industries and communities, rather than the monoculture of uniform regulation of the current IP system.
|
||||
|
||||
Elizabeth Alford Pollock. Popular Culture, Piracy, and Outlaw Pedagogy: A Critique of the Miseducation of Davy Jones. Sense Publishers, 2014.
|
||||
https://library.memoryoftheworld.org/#/book/93e66264-526f-48e6-9b22-5a9fc9d6b093
|
||||
|
||||
|
||||
> Popular Culture, Piracy, and Outlaw Pedagogy explores the relationship between power and resistance by critiquing the popular cultural image of the pirate represented in Pirates of the Caribbean. Of particular interest is the reliance on modernism's binary good/evil, Sparrow/Jones, how the films' distinguish the two concepts/characters via corruption, and what we may learn from this structure which I argue supports neoliberal ideologies of indifference towards the piratical Other. What became evident in my research is how the erasure of corruption via imperial and colonial codifications within seventeenth century systems of culture, class hierarchies, and language succeeded in its re-presentation of the pirate and members of a colonized India as corrupt individuals with empire emerging from the struggle as exempt from that corruption. This erasure is evidenced in Western portrayals of Somali pirates as corrupt Beings without any acknowledgement of transnational corporations' role in provoking pirate resurgence in that region. This forces one to re-examine who the pirate is in this situation. Erasure is also evidenced in current interpretations of both Bush's No Child Left Behind and Obama's Race to the Top initiative. While NCLB created conditions through which corruption occurred, I demonstrate how Race to the Top erases that corruption from the institution of education by placing it solely into the hands of teachers, thus providing the institution a "free pass" to engage in any behavior it deems fit. What pirates teach us, then, are potential ways to thwart the erasure process by engaging a pedagogy of passion, purpose, radical love and loyalty to the people involved in the educational process.
|
||||
|
||||
Marcell Mars, Tomislav Medak, Petar Jandrić, Ana Kuzmanić. Knowledge Commons and Activist Pedagogies: From Idealist Positions to Collective Actions. SensePublishers, 2017.
|
||||
https://library.memoryoftheworld.org/#/book/30ed59e8-7d95-47d5-b37f-73de3a2e2c0b
|
||||
|
||||
|
||||
|
||||
|
||||
Max Haiven. Crises of Imagination, Crises of Power: Capitalism, Creativity and the Commons. Zed Books, 2014.
|
||||
https://library.memoryoftheworld.org/#/book/79da1290-aa12-41d4-a5cd-895d91f45c4f
|
||||
> Today, when it seems like everything has been privatized, when austerity is too often seen as an economic or political problem that can be solved through better policy, and when the idea of moral values has been commandeered by the right, how can we re-imagine the forces used as weapons against community, solidarity, ecology and life itself? In this stirring call to arms, Max Haiven argues that capitalism has colonized how we all imagine and express what is valuable. Looking at the decline of the public sphere, the corporatization of education, the privatization of creativity, and the power of finance capital in opposition to the power of the imagination and the growth of contemporary social movements, Haiven provides a powerful argument for creating an anti-capitalist commons. Not only is capitalism crisis itself, but moving beyond it is the only key to survival.
|
||||
|
||||
> Today, when it seems like everything has been privatized, when austerity is too often seen as an economic or political problem that can be solved through better policy, and when the idea of moral values has been commandeered by the right, how can we re-imagine the forces used as weapons against community, solidarity, ecology and life itself? In this stirring call to arms, Max Haiven argues that capitalism has colonized how we all imagine and express what is valuable. Looking at the decline of the public sphere, the corporatization of education, the privatization of creativity, and the power of finance capital in opposition to the power of the imagination and the growth of contemporary social movements, Haiven provides a powerful argument for creating an anti-capitalist commons. Not only is capitalism crisis itself, but moving beyond it is the only key to survival.
|
||||
|
||||
James Boyle. The Public Domain: Enclosing the Commons of the Mind. Yale University Press, 2008.
|
||||
https://library.memoryoftheworld.org/#/book/5c2bcb6e-53a1-465a-b975-e432c2ac8b1a
|
||||
|
||||
|
||||
> In this enlightening book James Boyle describes what he calls the range wars of the information age—today’s heated battles over intellectual property. Boyle argues that just as every informed citizen needs to know at least something about the environment or civil rights, every citizen should also understand intellectual property law. Why? Because intellectual property rights mark out the ground rules of the information society, and today’s policies are unbalanced, unsupported by evidence, and often detrimental to cultural access, free speech, digital creativity, and scientific innovation. Boyle identifies as a major problem the widespread failure to understand the importance of the public domain—the realm of material that everyone is free to use and share without permission or fee. The public domain is as vital to innovation and culture as the realm of material protected by intellectual property rights, he asserts, and he calls for a movement akin to the environmental movement to preserve it. With a clear analysis of issues ranging from Jefferson’s philosophy of innovation to musical sampling, synthetic biology and Internet file sharing, this timely book brings a positive new perspective to important cultural and legal debates. If we continue to enclose the “commons of the mind,” Boyle argues, we will all be the poorer.
|
||||
|
||||
Patrick Burkart. Pirate Politics: The New Information Policy Contests. MIT, 2014.
|
||||
https://library.memoryoftheworld.org/#/book/38c1541f-ffc0-4d19-9848-7c20f05d3a7a
|
||||
|
||||
|
||||
> The Swedish Pirate Party emerged as a political force in 2006 when a group of software programmers and file-sharing geeks protested the police takedown of The Pirate Bay, a Swedish file-sharing search engine. The Swedish Pirate Party, and later the German Pirate Party, came to be identified with a free culture message that came into conflict with the European Union's legal system. In this book, Patrick Burkart examines the emergence of Pirate politics as an umbrella cyberlibertarian movement that views file sharing as a form of free expression and advocates for the preservation of the Internet as a commons. He links the Pirate movement to the Green movement, arguing that they share a moral consciousness and an explicit ecological agenda based on the notion of a commons, or public domain. The Pirate parties, like the Green Party, must weigh ideological purity against pragmatism as they move into practical national and regional politics. Burkart uses second-generation critical theory and new social movement theory as theoretical perspectives for his analysis of the democratic potential of Pirate politics. After setting the Pirate parties in conceptual and political contexts, Burkart examines European antipiracy initiatives, the influence of the Office of the U.S. Trade Representative, and the pressure exerted on European governance by American software and digital exporters. He argues that pirate politics can be seen as cultural environmentalism, a defense of Internet culture against both corporate and state colonization.
|
||||
|
||||
Gary Hall. Pirate Philosophy: For a Digital Posthumanities. MIT Press, 2016.
|
||||
https://library.memoryoftheworld.org/#/book/9e4351ea-258c-4216-939b-24c7e6b05d47
|
||||
|
||||
|
||||
> In Pirate Philosophy, Gary Hall considers whether the fight against the neoliberal corporatization of higher education in fact requires scholars to transform their own lives and labor. Is there a way for philosophers and theorists to act not just for or with the antiausterity and student protestors -- "graduates without a future" -- but in terms of their political struggles? Drawing on such phenomena as peer-to-peer file sharing and anticopyright/pro-piracy movements, Hall explores how those in academia can move beyond finding new ways of thinking about the world to find instead new ways of being theorists and philosophers in the world.
|
||||
Hall describes the politics of online sharing, the battles against the current intellectual property regime, and the actions of Anonymous, LulzSec, Aaron Swartz, and others, and he explains Creative Commons and the open access, open source, and free software movements. But in the heart of the book he considers how, when it comes to scholarly ways of creating, performing, and sharing knowledge, philosophers and theorists can challenge not just the neoliberal model of the entrepreneurial academic but also the traditional humanist model with its received ideas of proprietorial authorship, the book, originality, fixity, and the finished object. In other words, can scholars and students today become something like pirate philosophers?
|
||||
> In Pirate Philosophy, Gary Hall considers whether the fight against the neoliberal corporatization of higher education in fact requires scholars to transform their own lives and labor. Is there a way for philosophers and theorists to act not just for or with the antiausterity and student protestors -- "graduates without a future" -- but in terms of their political struggles? Drawing on such phenomena as peer-to-peer file sharing and anticopyright/pro-piracy movements, Hall explores how those in academia can move beyond finding new ways of thinking about the world to find instead new ways of being theorists and philosophers in the world. Hall describes the politics of online sharing, the battles against the current intellectual property regime, and the actions of Anonymous, LulzSec, Aaron Swartz, and others, and he explains Creative Commons and the open access, open source, and free software movements. But in the heart of the book he considers how, when it comes to scholarly ways of creating, performing, and sharing knowledge, philosophers and theorists can challenge not just the neoliberal model of the entrepreneurial academic but also the traditional humanist model with its received ideas of proprietorial authorship, the book, originality, fixity, and the finished object. In other words, can scholars and students today become something like pirate philosophers?
|
||||
|
||||
Jerome H. Reichman, Tom Dedeurwaerdere, Paul F. Uhlir. Governing Digitally Integrated Genetic Resources, Data, and Literature: Global Intellectual Property Strategies for a Redesigned Microbial Research Commons. Cambridge University Press, 2016.
|
||||
https://library.memoryoftheworld.org/#/book/10e6d501-5cfe-4c3c-9851-9149adef9ef6
|
||||
|
||||
|
||||
> The free exchange of microbial genetic information is an established public good, facilitating research on medicines, agriculture, and climate change. However, over the past quarter-century, access to genetic resources has been hindered by intellectual property claims from developed countries under the World Trade Organization's TRIPS Agreement (1994) and by claims of sovereign rights from developing countries under the Convention on Biological Diversity (CBD) (1992). In this volume, the authors examine the scientific community's responses to these obstacles and advise policymakers on how to harness provisions of the Nagoya Protocol (2010) that allow multilateral measures to support research. By pooling microbial materials, data, and literature in a carefully designed transnational e-infrastructure, the scientific community can facilitate access to essential research assets while simultaneously reinforcing the open access movement. The original empirical surveys of responses to the CBD included here provide a valuable addition to the literature on governing scientific knowledge commons.
|
||||
|
||||
Lucy Finchett-Maddock. Protest, Property and the Commons: Performances of Law and Resistance, Routledge, 2016.
|
||||
https://library.memoryoftheworld.org/#/book/2655af82-f155-4dd3-ae93-3f733c7fee31
|
||||
|
||||
|
||||
> Protest, Property and the Commons: Performances of Law and Resistance examines the occupation of space as a mode of resistance. Drawing on the phenomena of social centres, as radical political communities that use the space of squatted, rented, or owned property, the book considers how such communities offer an alternative form of law to that of the state. It then goes on to address the relationship between this form of law recent protest phenomena, such as the Occupy movement. How does the performance of an alternative law enact a e~commonse(tm)? How and why is this manifested in the legal occupation of space? And what does this relationship between space and the commons indicate about the criminalisation of the occupation of space? Contributing to an ongoing re-imagination of the law of property, Protest, Property and the Commons will be of interest to anyone concerned with the role of law in political protest.
|
||||
|
||||
Monica Horten. A Copyright Masquerade: How Corporate Lobbying Threatens Online Freedoms, Zed Books, 2013.
|
||||
https://library.memoryoftheworld.org/#/book/762d1215-d3ad-4185-94e1-dd22318c1802
|
||||
|
||||
|
||||
> When thousands marched through ice and snow against a copyright treaty, their cries for free speech on the Internet shot to the heart of the European Union and forced a political U-turn. The mighty entertainment industries could only stare in dismay, their back-room plans in tatters. This highly original analysis of three attempts to bring in new laws to defend copyright on the Internet - ACTA, Ley Sinde and the Digital Economy Act - investigates the dance of influence between lobbyists and their political proxies and unmasks the sophistry of their arguments. Copyright expert Monica Horten outlines the myriad ways that lobbyists contrived to bypass democratic process and persuade politicians to take up their cause in imposing an American corporate agenda. In doing so, she argues the case for stronger transparency in copyright policy-making. A Copyright Masquerade is essential reading for anyone who cares about copyright and the Internet, and to those who care about freedom of speech and good government.
|
||||
|
||||
Hector Postigo. The Digital Rights Movement: The Role of Technology in Subverting Digital Copyright. MIT Press, 2012
|
||||
https://library.memoryoftheworld.org/#/book/d2e09be0-7561-4452-bdb4-fc802fa6feb7
|
||||
|
||||
|
||||
> The movement against restrictive digital copyright protection arose largely in response to the excesses of the Digital Millennium Copyright Act (DMCA) of 1998. In The Digital Rights Movement, Hector Postigo shows that what began as an assertion of consumer rights to digital content has become something broader: a movement concerned not just with consumers and gadgets but with cultural ownership. Increasingly stringent laws and technological measures are more than incoveniences; they lock up access to our "cultural commons." Postigo describes the legislative history of the DMCA and how policy "blind spots" produced a law at odds with existing and emerging consumer practices. Yet the DMCA established a political and legal rationale brought to bear on digital media, the Internet, and other new technologies. Drawing on social movement theory and science and technology studies, Postigo presents case studies of resistance to increased control over digital media, describing a host of tactics that range from hacking to lobbying. Postigo discusses the movement's new, user-centered conception of "fair use" that seeks to legitimize noncommercial personal and creative uses such as copying legitimately purchased content and remixing music and video tracks. He introduces the concept of technological resistance--when hackers and users design and deploy technologies that allows access to digital content despite technological protection mechanisms--as the flip side to the technological enforcement represented by digital copy protection and a crucial tactic for the movement.
|
||||
|
||||
Joost Smiers and Marieke van Schijndel. Imagine There Is No Copyright and No Cultural Conglomorates too…. Institute of Network Cultures, 2009.
|
||||
https://library.memoryoftheworld.org/#/book/d4d853ae-29b5-4a65-aecd-80bfcb11349e
|
||||
|
||||
|
||||
Andrew Lison, Marcell Mars, Tomislav Medak, Rick Prelinger. Archives. Meson Press, 2019
|
||||
https://library.memoryoftheworld.org/#/book/73163bf4-4558-4ab3-ad3e-b17bc7e5f92f
|
||||
|
||||
|
||||
> Archives have become a nexus in the wake of the digital turn. This book sets out to show how expanded archival practices can challenge contemporary conceptions and inform the redistribution of power and resources. Calling for the necessity to reimagine the potentials of archives in practice, the three contributions ask: Can archives fulfill their paradoxical potential as utopian sites in which the analog and the digital, the past and future, and remembrance and forgetting commingle?
|
||||
|
||||
|
||||
Adrian Johns. Piracy: the intellectual property wars from Gutenberg to Gates. University Of Chicago, 2009.
|
||||
https://library.memoryoftheworld.org/#/book/3b648669-6cdd-48ca-acca-f5b07b0ae101
|
||||
|
||||
|
||||
> The recording industry's panic over illegal downloads is nothing new; a century ago, London publishers faced a similar crisis when pirate editions of sheet music were widely available at significantly less cost. Similarly, the debate over pharmaceutical patents echoes an 18th-century dispute over the origins of Epsom salt. These are just two of the historical examples that Johns (_The Nature of the Book_) draws upon as he traces the tensions between authorized and unauthorized producers and distributors of books, music, and other intellectual property in British and American culture from the 17th century to the present. Johns's history is liveliest when it is rooted in the personal—the 19th-century renegade bibliographer Samuel Egerton Brydges, for example, or the jazz and opera lovers who created a thriving network of bootleg recordings in the 1950s—but the shifting theoretical arguments about copyright and authorial property are presented in a cogent and accessible manner. Johns's research stands as an important reminder that today's intellectual property crises are not unprecedented, and offers a survey of potential approaches to a solution.
|
||||
|
||||
Jonas Andersson. For the good of the net: The Pirate Bay as strategic sovereign. Open Humanities Press, 2009
|
||||
https://library.memoryoftheworld.org/#/book/599d21af-fc40-4e36-8b30-3f3808ce4873
|
||||
|
||||
|
||||
> In this essay I will argue that as peer-to-peer (p2p)-based file-sharing increasingly becomes the norm for media acquisition among the general Internet public, entities such as The Pirate Bay and associated quasi-institutional entities such as Piratbyrån, Zeropaid, TorrentFreak, etc. have begun to appear less as a reactive force (i.e. ‘breaking the rules’) and more as a proactive one (‘setting the rules’). In providing platforms for sharing and for voicing dissent towards the established entertainment industry, the increasing autonomy gained by these piratical actors becomes more akin to the concept of ‘positive liberty’ than to a purely ‘negative,’ reactive one. 1 Rather than complain about the conservatism of established forms of distribution they simply create new, alternative ones. Entities such as The Pirate Bay can thus be said to have effectively had the ‘upper hand’ in the conflict over the future of copyright and digital distribution. They increasingly set the terms with regard to establishing not only technical protocols for distribution but also codes of behaviour and discursive norms. The entertainment industry is then forced to react to these terms. In this sense, the likes of The Pirate Bay become – in the language of French philosopher Michel de Certeau (1984) – strategic rather than tactical. With this, however, comes the added problem of becoming exposed by their opponents as visible perpetrators of particular acts. The strategic sovereignty of sites such as The Pirate Bay makes them appear to be the reason for the wider change in media distribution, not just an incidental side-effect of it.
|
||||
|
||||
Caren Irr. Pink Pirates: Contemporary American Women Writers and Copyright. University of Iowa Press, 2010
|
||||
https://library.memoryoftheworld.org/#/book/3c065cd2-f1f2-440b-80ce-64f7948b4b7a
|
||||
|
||||
|
||||
|
||||
> Today, copyright is everywhere, surrounded by a thicket of no trespassing signs that mark creative work as private property. Caren Irr’s Pink Pirates asks how contemporary novelists—represented by Ursula Le Guin, Andrea Barrett, Kathy Acker, and Leslie Marmon Silko—have read those signs, arguing that for feminist writers in particular copyright often conjures up the persistent exclusion of women from ownership. Bringing together voices from law schools, courtrooms, and the writer's desk, Irr shows how some of the most inventive contemporary feminist novelists have reacted to this history. Explaining the complex, three-century lineage of Anglo-American copyright law in clear, accessible terms and wrestling with some of copyright law's most deeply rooted assumptions, Irr sets the stage for a feminist reappraisal of the figure of the literary pirate in the late twentieth century—a figure outside the restrictive bounds of U.S. copyright statutes. Going beyond her readings of contemporary women authors, Irr’s exhaustive history of how women have fared under intellectual property regimes speaks to broader political, social, and economic implications and engages digital-era excitement about the commons with the most utopian and materialist strains in feminist criticism.
|
||||
|
||||
Margie Borschke. This Is Not a Remix: Piracy, Authenticity and Popular Music. Bloomsbury, 2017
|
||||
https://library.memoryoftheworld.org/#/book/14675205-bc62-4797-8876-6e9400b2b30e
|
||||
|
||||
|
||||
> Widespread distribution of recorded music via digital networks affects more than just business models and marketing strategies; it also alters the way we understand recordings, scenes and histories of popular music culture. This Is Not a Remix uncovers the analog roots of digital practices and brings the long history of copies and piracy into contact with contemporary controversies about the reproduction, use and circulation of recordings on the internet.Borschke examines the innovations that have sprung from the use of recording formats in grassroots music scenes, from the vinyl, tape and acetate that early disco DJs used to create remixes to the mp3 blogs and vinyl revivalists of the 21st century. This is Not A Remix challenges claims that 'remix culture' is a substantially new set of innovations and highlights the continuities and contradictions of the Internet era. Through an historical focus on copy as a property and practice, This Is Not a Remix focuses on questions about the materiality of media, its use and the aesthetic dimensions of reproduction and circulation in digital networks. Through a close look at sometimes illicit forms of composition-including remixes, edits, mashup, bootlegs and playlists-Borschke ponders how and why ideals of authenticity persist in networked cultures where copies and copying are ubiquitous and seemingly at odds with romantic constructions of authorship. By teasing out unspoken assumptions about media and culture, this book offers fresh perspectives on the cultural politics of intellectual property in the digital era and poses questions about the promises, possibilities and challenges of network visibility and mobility.
|
||||
|
||||
Boatema Boateng. The Copyright Thing Doesn't Work Here: Adinkra and Kente Cloth and Intellectual Property in Ghana.University Of Minnesota Press, 2011
|
||||
https://library.memoryoftheworld.org/#/book/803364ab-a23b-420f-8f86-32f6ef05f0bc
|
||||
|
||||
|
||||
> In Ghana, adinkra and kente textiles derive their significance from their association with both Asante and Ghanaian cultural nationalism. Adinkra, made by stenciling patterns with black dye, and kente, a type of strip weaving, each convey, through color, style, and adornment, the bearer’s identity, social status, and even emotional state. Yet both textiles have been widely mass-produced outside Ghana, particularly in East Asia, without any compensation to the originators of the designs. In The Copyright Thing Doesn’t Work Here, Boatema Boateng focuses on the appropriation and protection of adinkra and kente cloth in order to examine the broader implications of the use of intellectual property law to preserve folklore and other traditional forms of knowledge. Boateng investigates the compatibility of indigenous practices of authorship and ownership with those established under intellectual property law, considering the ways in which both are responses to the changing social and historical conditions of decolonization and globalization. Comparing textiles to the more secure copyright protection that Ghanaian musicians enjoy under Ghanaian copyright law, she demonstrates that different forms of social, cultural, and legal capital are treated differently under intellectual property law. Boateng then moves beyond Africa, expanding her analysis to the influence of cultural nationalism among the diaspora, particularly in the United States, on the appropriation of Ghanaian and other African cultures for global markets. Boateng’s rich ethnography brings to the surface difficult challenges to the international regulation of both contemporary and traditional concepts of intellectual property, and questions whether it can even be done.
|
||||
|
||||
|
||||
|
||||
Adrian Johns. Death of a Pirate: British Radio and the Making of the Information Age. W. W. Norton & Company, 2010
|
||||
> Johns, an expert in the field of intellectual property and piracy, walks us through the history of pirate radio. Pirate radio stations were most famously a British phenomenon (although many other countries had their own versions of these outlaw broadcasters); they operated from offshore sites, usually a boat, skirting the British regulations regarding license fees, broadcast rights, etc. The BBC saw them as illegal and disreputable, but the pirate broadcasters and their listeners (and even many artists) thought they were exciting and indispensable. The end of British pirate radio came soon after a partnership between two colorful station owners, Oliver Smedley and Reg Calvert, ended in violence, property theft, and death.
|
||||
|
||||
|
||||
> Johns, an expert in the field of intellectual property and piracy, walks us through the history of pirate radio. Pirate radio stations were most famously a British phenomenon (although many other countries had their own versions of these outlaw broadcasters); they operated from offshore sites, usually a boat, skirting the British regulations regarding license fees, broadcast rights, etc. The BBC saw them as illegal and disreputable, but the pirate broadcasters and their listeners (and even many artists) thought they were exciting and indispensable. The end of British pirate radio came soon after a partnership between two colorful station owners, Oliver Smedley and Reg Calvert, ended in violence, property theft, and death.
|
||||
|
||||
|
||||
Noam Chomsky. Pirates and Emperors, Old and New: International Terrorism in the Real World. Haymarket Books, 2015
|
||||
https://library.memoryoftheworld.org/#/book/54b6baaa-fe93-4b2e-b6cc-4453bd8db1dd
|
||||
|
||||
|
||||
> This updated edition of Noam Chomsky's classic dis-section of terrorism explores the role of the U.S. in the Middle East, and reveals how the media manipulates -public opinion about what constitutes "terrorism." This edition includes new chapters covering the second Palestinian intifada that began in October 2000; an analysis of the impact of September 11 on U.S. foreign policy in the Middle East; a deconstruction of depictions and perceptions of terrorism since that date; as well as the original sections on Iran and the U.S. bombing of Libya. Chomsky starts by tracing the changing meaning of "terrorism," examining how it originally referred to violent acts by "governments designed to ensure popular submission." He calls its current application "retail terrorism," practiced by "thieves who molest the powerful." Chomsky argues that appreciating the differences between state terror and nongovernmental terror is crucial to stopping terrorism, and understanding why atrocities like the bombing of the World Trade Center happen. In comparing the "war on terror" launched by George W. Bush to that of his father and Ronald Reagan's administrations, Chomsky recalls Winston Churchill's summation of the terror by the powerful: "The rich and powerful have every right to demand that they be left in peace to enjoy what they have gained, often by violence and terror; the rest can be ignored as long as they suffer in silence, but if they interfere with the lives of those who rule the world by right, the 'terrors of the earth' will be visited upon them with righteous wrath, unless power is constrained from within." Pirates and Emperors is a brilliant account of the workings of state terrorism by the world's foremost critic of U.S. imperialism. An internationally acclaimed philosopher, linguist, and political activist, Noam Chomsky teaches at MIT. International Terrorism in the Real World
|
||||
|
||||
Rodolphe Durand, Jean-Philippe Vergne. The Pirate Organization: Lessons From the Fringes of Capitalism. Harvard Business Press, 2012
|
||||
https://library.memoryoftheworld.org/#/book/0164f5ee-5a34-47a3-82f7-97d35cb1c1a5
|
||||
> When capitalism spread along the trade routes toward the Indies…when radio opened an era of mass communication . . . when the Internet became part of the global economy…pirates were there. And although most people see pirates as solitary anarchists out to destroy capitalism, it turns out the opposite is true. They are the ones who forge the path. In The Pirate Organization, Rodolphe Durand and Jean-Philippe Vergne argue that piracy drives capitalism’s evolution and foreshadows the direction of the economy. Through a rigorous yet engaging analysis of the history and golden ages of piracy, the authors show how pirates form complex and sophisticated organizations that change the course of capitalism. Surprisingly, pirate organizations also behave in predictable ways: challenging widespread norms; controlling resources, communication, and transportation; maintaining trade relationships with other communities; and formulating strategies favoring speed and surprise. We could learn a lot from them—if only we paid more attention. Durand and Vergne recommend that rather than trying to stamp out piracy, savvy entrepreneurs and organizations should keep a sharp eye on the pirate space to stay successful as the game changes—and it always does.
|
||||
First published in French to great critical acclaim and commercial success as L’Organisation Pirate: Essai sur l’évolution du capitalisme, this book shows that piracy is not random. It’s predictable, it cannot be separated from capitalism, and it likely will be the source of capitalism’s continuing evolution.
|
||||
|
||||
|
||||
Peter Ludlow. Crypto Anarchy, Cyberstates, and Pirate Utopias. MIT Press, 2001
|
||||
https://library.memoryoftheworld.org/#/book/46519a68-0abc-404a-9598-641a9251649b
|
||||
> When capitalism spread along the trade routes toward the Indies…when radio opened an era of mass communication . . . when the Internet became part of the global economy…pirates were there. And although most people see pirates as solitary anarchists out to destroy capitalism, it turns out the opposite is true. They are the ones who forge the path. In The Pirate Organization, Rodolphe Durand and Jean-Philippe Vergne argue that piracy drives capitalism’s evolution and foreshadows the direction of the economy. Through a rigorous yet engaging analysis of the history and golden ages of piracy, the authors show how pirates form complex and sophisticated organizations that change the course of capitalism. Surprisingly, pirate organizations also behave in predictable ways: challenging widespread norms; controlling resources, communication, and transportation; maintaining trade relationships with other communities; and formulating strategies favoring speed and surprise. We could learn a lot from them—if only we paid more attention. Durand and Vergne recommend that rather than trying to stamp out piracy, savvy entrepreneurs and organizations should keep a sharp eye on the pirate space to stay successful as the game changes—and it always does. First published in French to great critical acclaim and commercial success as L’Organisation Pirate: Essai sur l’évolution du capitalisme, this book shows that piracy is not random. It’s predictable, it cannot be separated from capitalism, and it likely will be the source of capitalism’s continuing evolution.
|
||||
|
||||
> In Crypto Anarchy, Cyberstates, and Pirate Utopias, Peter Ludlow extends the approach he used so successfully in High Noon on the Electronic Frontier, offering a collection of writings that reflects the eclectic nature of the online world, as well as its tremendous energy and creativity. This time the subject is the emergence of governance structures within online communities and the visions of political sovereignty shaping some of those communities. Ludlow views virtual communities as laboratories for conducting experiments in the construction of new societies and governance structures. While many online experiments will fail, Ludlow argues that given the synergy of the online world, new and superior governance structures may emerge. Indeed, utopian visions are not out of place, provided that we understand the new utopias to be fleeting localized "islands in the Net" and not permanent institutions.
|
||||
The book is organized in five sections. The first section considers the sovereignty of the Internet. The second section asks how widespread access to resources such as Pretty Good Privacy and anonymous remailers allows the possibility of "Crypto Anarchy" -- essentially carving out space for activities that lie outside the purview of nation states and other traditional powers. The third section shows how the growth of e-commerce is raising questions of legal jurisdiction and taxation for which the geographic boundaries of nation-states are obsolete. The fourth section looks at specific experimental governance structures evolved by online communities. The fifth section considers utopian and anti-utopian visions for cyberspace.
|
||||
|
||||
|
||||
Pirates and Publishers: A Social History of Copyright in Modern China
|
||||
Authors: Fei-Hsien Wang
|
||||
Publisher: Princeton University Press
|
||||
Series: Studies of the Weatherhead East Asian Institute
|
||||
Year: 2019
|
||||
https://library.memoryoftheworld.org/#/book/557fb350-fbe2-4236-81cc-64e55f9fb196
|
||||
> In Crypto Anarchy, Cyberstates, and Pirate Utopias, Peter Ludlow extends the approach he used so successfully in High Noon on the Electronic Frontier, offering a collection of writings that reflects the eclectic nature of the online world, as well as its tremendous energy and creativity. This time the subject is the emergence of governance structures within online communities and the visions of political sovereignty shaping some of those communities. Ludlow views virtual communities as laboratories for conducting experiments in the construction of new societies and governance structures. While many online experiments will fail, Ludlow argues that given the synergy of the online world, new and superior governance structures may emerge. Indeed, utopian visions are not out of place, provided that we understand the new utopias to be fleeting localized "islands in the Net" and not permanent institutions. The book is organized in five sections. The first section considers the sovereignty of the Internet. The second section asks how widespread access to resources such as Pretty Good Privacy and anonymous remailers allows the possibility of "Crypto Anarchy" -- essentially carving out space for activities that lie outside the purview of nation states and other traditional powers. The third section shows how the growth of e-commerce is raising questions of legal jurisdiction and taxation for which the geographic boundaries of nation-states are obsolete. The fourth section looks at specific experimental governance structures evolved by online communities. The fifth section considers utopian and anti-utopian visions for cyberspace.
|
||||
|
||||
> A detailed historical look at how copyright was negotiated and protected by authors, publishers, and the state in late imperial and modern China.
|
||||
In Pirates and Publishers, Fei-Hsien Wang reveals the unknown social and cultural history of copyright in China from the 1890s through the 1950s, a time of profound sociopolitical changes. Wang draws on a vast range of previously underutilized archival sources to show how copyright was received, appropriated, and practiced in China, within and beyond the legal institutions of the state. Contrary to common belief, copyright was not a problematic doctrine simply imposed on China by foreign powers with little regard for Chinese cultural and social traditions. Shifting the focus from the state legislation of copyright to the daily, on-the-ground negotiations among Chinese authors, publishers, and state agents, Wang presents a more dynamic, nuanced picture of the encounter between Chinese and foreign ideas and customs.
|
||||
Developing multiple ways for articulating their understanding of copyright, Chinese authors, booksellers, and publishers played a crucial role in its growth and eventual institutionalization in China. These individuals enforced what they viewed as copyright to justify their profit, protect their books, and crack down on piracy in a changing knowledge economy. As China transitioned from a late imperial system to a modern state, booksellers and publishers created and maintained their own economic rules and regulations when faced with the absence of an effective legal framework.
|
||||
Exploring how copyright was transplanted, adopted, and practiced, Pirates and Publishers demonstrates the pivotal roles of those who produce and circulate knowledge.
|
||||
|
||||
|
||||
Low Power to the People: Pirates, Protest, and Politics in FM Radio Activism
|
||||
Authors: Christina Dunbar-Hester
|
||||
Publisher: MIT Press
|
||||
Series: Inside Technology
|
||||
Year: 2014
|
||||
https://library.memoryoftheworld.org/#/book/8cc5ce44-31e5-4e58-b6c6-66d5c5e21c78
|
||||
> A detailed historical look at how copyright was negotiated and protected by authors, publishers, and the state in late imperial and modern China. In *Pirates and Publishers*, Fei-Hsien Wang reveals the unknown social and cultural history of copyright in China from the 1890s through the 1950s, a time of profound sociopolitical changes. Wang draws on a vast range of previously underutilized archival sources to show how copyright was received, appropriated, and practiced in China, within and beyond the legal institutions of the state. Contrary to common belief, copyright was not a problematic doctrine simply imposed on China by foreign powers with little regard for Chinese cultural and social traditions. Shifting the focus from the state legislation of copyright to the daily, on-the-ground negotiations among Chinese authors, publishers, and state agents, Wang presents a more dynamic, nuanced picture of the encounter between Chinese and foreign ideas and customs. Developing multiple ways for articulating their understanding of copyright, Chinese authors, booksellers, and publishers played a crucial role in its growth and eventual institutionalization in China. These individuals enforced what they viewed as copyright to justify their profit, protect their books, and crack down on piracy in a changing knowledge economy. As China transitioned from a late imperial system to a modern state, booksellers and publishers created and maintained their own economic rules and regulations when faced with the absence of an effective legal framework. Exploring how copyright was transplanted, adopted, and practiced, Pirates and Publishers demonstrates the pivotal roles of those who produce and circulate knowledge.
|
||||
|
||||
|
||||
|
||||
> The United States ushered in a new era of small-scale broadcasting in 2000 when it began issuing low-power FM (LPFM) licenses for noncommercial radio stations around the country. Over the next decade, several hundred of these newly created low-wattage stations took to the airwaves. In Low Power to the People, Christina Dunbar-Hester describes the practices of an activist organization focused on LPFM during this era. Despite its origins as a pirate broadcasting collective, the group eventually shifted toward building and expanding regulatory access to new, licensed stations. These radio activists consciously cast radio as an alternative to digital utopianism, promoting an understanding of electronic media that emphasizes the local community rather than a global audience of Internet users.Dunbar-Hester focuses on how these radio activists impute emancipatory politics to the "old" medium of radio technology by promoting the idea that "microradio" broadcasting holds the potential to empower ordinary people at the local community level. The group's methods combine political advocacy with a rare commitment to hands-on technical work with radio hardware, although the activists' hands-on, inclusive ethos was hampered by persistent issues of race, class, and gender. Dunbar-Hester's study of activism around an "old" medium offers broader lessons about how political beliefs are expressed through engagement with specific technologies. It also offers insight into contemporary issues in media policy that is particularly timely as the FCC issues a new round of LPFM licenses.
|
||||
Title: Creativity and Its Discontents: China's Creative Industries and Intellectual Property Rights Offenses
|
||||
Authors: Laikwan Pang
|
||||
Publisher: Duke University Press
|
||||
Year: 2012
|
||||
https://library.memoryoftheworld.org/#/book/70653f2d-22b6-4496-be92-05ea7d449ad0
|
||||
|
||||
|
||||
|
||||
|
||||
> Creativity and Its Discontents is a sharp critique of the intellectual property rights (IPR)–based creative economy, particularly as it is embraced or ignored in China. Laikwan Pang argues that the creative economy—in which creativity is an individual asset to be commodified and protected as property—is an intensification of Western modernity and capitalism at odds with key aspects of Chinese culture. Nevertheless, globalization has compelled China to undertake endeavors involving intellectual property rights. Pang examines China's IPR-compliant industries, as well as its numerous copyright violations. She describes how China promotes intellectual property rights in projects such as the development of cultural tourism in the World Heritage city of Lijiang, the transformation of Hong Kong cinema, and the cultural branding of Beijing. Meanwhile, copyright infringement proliferates, angering international trade organizations. Pang argues that piracy and counterfeiting embody the intimate connection between creativity and copying. She points to the lack of copyright protections for Japanese anime as the motor of China's dynamic anime culture. Theorizing the relationship between knockoffs and appropriation art, Pang offers an incisive interpretation of China's flourishing art scene. Creativity and Its Discontents is a refreshing rejoinder to uncritical celebrations of the creative economy.
|
||||
|
||||
# On the concept of Civil Disobedience
|
||||
|
||||
Beyond Doing Good: Civil Disobedience as Design Pedagogy
|
||||
Authors: Hannah Rose Mendoza
|
||||
Publisher: The MIT Press
|
||||
Year: 2011
|
||||
|
||||
|
||||
|
||||
In Praise of Disobedience: The Soul of Man Under Socialism and Other Works
|
||||
Authors: Oscar Wilde
|
||||
Publisher: Verso
|
||||
Year: 2018
|
||||
> Works of Wilde's annus mirabilis of 1891 in one volume, with an introduction by renowned British playwright. In Praise of Disobedience draw on works from a single miraculous year in which Oscar Wilde published the larger part of his greatest works in prose — the year he came into maturity as an artist. Before the end of 1891, he had written the first of his phenomenally successful plays and met the young man who would win his heart, beginning the love affair that would lead to imprisonment and public infamy. In a witty introduction, playwright, novelist and Wilde scholar Neil Bartlett explains what made this point in the writer's life central to his genius and why Wilde remains a provocative and radical figure to this day.
|
||||
|
||||
Carl Cohen. “Seven Arguments Against Civil Disobedience”. Chapter 6, Civil Disobedience: Conscience, Tactics, and the Law. New York: Columbia University Press, 1971.
|
||||
|
||||
|
||||
Critical Art Ensamble. Electronic Civil Disobedience and Other Unpopular Ideas. 1995.
|
||||
|
||||
|
||||
Hannah Arendt. “Civil Disobedience” , in Crises of the Republic: Lying in Politics, Civil Disobedience, on Violence, Thoughts on Politics and Revolution. HMH, 1972.
|
||||
|
||||
|
||||
> “Civil Disobedience” examines various opposition movements, from the Freedom Riders to the war resisters to the segregationists.
|
||||
> “Civil Disobedience” examines various opposition movements, from the Freedom Riders to the war resisters to the segregationists.
|
||||
|
||||
|
||||
|
||||
A Duty to Resist: When Disobedience Should Be Uncivil
|
||||
Authors: Candice Delmas
|
||||
Publisher: Oxford University Press
|
||||
Year: 2018
|
||||
> What are our responsibilities in the face of injustice? How far should we go to fight it? Many would argue that as long as a state is nearly just, citizens have a moral duty to obey the law. Proponents of civil disobedience generally hold that, given this moral duty, a person needs a solid justification to break the law. But activists from Henry David Thoreau and Mohandas Gandhi to the Movement for Black Lives have long recognized that there are times when, rather than having a duty to obey the law, we have a duty to disobey it.
|
||||
Taking seriously the history of this activism, A Duty to Resist wrestles with the problem of political obligation in real world societies that harbor injustice. Candice Delmas argues that the duty of justice, the principle of fairness, the Samaritan duty, and political association impose responsibility to resist under conditions of injustice. We must expand political obligation to include a duty to resist unjust laws and social conditions even in legitimate states. For Delmas, this duty to resist demands principled disobedience, and such disobedience need not always be civil. At times, covert, violent, evasive, or offensive acts of lawbreaking can be justified, even required. Delmas defends the viability and necessity of illegal assistance to undocumented migrants, leaks of classified information, distributed denial-of-service (DDoS) attacks, sabotage, armed self-defense, guerrilla art, and other modes of resistance. There are limits: principle alone does not justify law breaking. But uncivil disobedience can sometimes be not only permissible but required in the effort to resist injustice.
|
||||
> What are our responsibilities in the face of injustice? How far should we go to fight it? Many would argue that as long as a state is nearly just, citizens have a moral duty to obey the law. Proponents of civil disobedience generally hold that, given this moral duty, a person needs a solid justification to break the law. But activists from Henry David Thoreau and Mohandas Gandhi to the Movement for Black Lives have long recognized that there are times when, rather than having a duty to obey the law, we have a duty to disobey it. Taking seriously the history of this activism, A Duty to Resist wrestles with the problem of political obligation in real world societies that harbor injustice. Candice Delmas argues that the duty of justice, the principle of fairness, the Samaritan duty, and political association impose responsibility to resist under conditions of injustice. We must expand political obligation to include a duty to resist unjust laws and social conditions even in legitimate states. For Delmas, this duty to resist demands principled disobedience, and such disobedience need not always be civil. At times, covert, violent, evasive, or offensive acts of lawbreaking can be justified, even required. Delmas defends the viability and necessity of illegal assistance to undocumented migrants, leaks of classified information, distributed denial-of-service (DDoS) attacks, sabotage, armed self-defense, guerrilla art, and other modes of resistance. There are limits: principle alone does not justify law breaking. But uncivil disobedience can sometimes be not only permissible but required in the effort to resist injustice.
|
||||
|
||||
Civil Disobedience: Protest, Justification and the Law
|
||||
Authors: Tony Milligan
|
||||
Publisher: Bloomsbury Academic
|
||||
Year: 2013
|
||||
> Civil disobedience is a form of protest with a special standing with regards to the law that sets it apart from political violence. Such principled law-breaking has been witnessed in recent years over climate change, economic strife, and the treatment of animals. Civil disobedience is examined here in the context of contemporary political activism, in the light of classic accounts by Thoreau, Tolstoy, and Gandhi to call for a broader attitude towards what civil disobedience involves. The question of violence is discussed, arguing that civil disobedience need only be aspirationally non-violent and that although some protests do not clearly constitute law-breaking they may render people liable to arrest. For example, while there may not be violence against persons, there may be property damage, as seen in raids upon animal laboratories. Such forms of militancy raise ethical and legal questions.
|
||||
Arguing for a less restrictive theory of civil disobedience, the book will be a valuable resource for anyone studying social movements and issues of political philosophy, social justice, and global ethics.
|
||||
|
||||
|
||||
Civil Disobedience
|
||||
Authors: William E. Scheuerman
|
||||
Publisher: Polity
|
||||
Year: 2018
|
||||
> What is civil disobedience? Although Mahatma Gandhi and Martin Luther King helped to bring the idea to prominence, even today it remains unclear how we should best understand civil disobedience. Why have so many different activists and intellectuals embraced it, and to what ends? Is civil disobedience still politically relevant in today's hyper-connected world? Does it make sense, for example, to describe Edward Snowden's actions, or those of recent global movements like Occupy, as falling under this rubric? If so, how must it adapt to respond to the challenges of digitalization and globalization and the rise of populist authoritarianism in the West?
|
||||
In this elegantly written introductory text, William E. Scheuerman systematically analyzes the most important interpretations of civil disobedience. Drawing out the striking differences separating religious, liberal, radical democratic, and anarchist views, he nonetheless shows that core commonalities remain. Against those who water down the idea of civil disobedience or view it as obsolescent, Scheuerman successfully salvages its central elements. The concept of civil disobedience, he argues, remains a pivotal tool for anyone hoping to bring about political and social change.
|
||||
> Civil disobedience is a form of protest with a special standing with regards to the law that sets it apart from political violence. Such principled law-breaking has been witnessed in recent years over climate change, economic strife, and the treatment of animals. Civil disobedience is examined here in the context of contemporary political activism, in the light of classic accounts by Thoreau, Tolstoy, and Gandhi to call for a broader attitude towards what civil disobedience involves. The question of violence is discussed, arguing that civil disobedience need only be aspirationally non-violent and that although some protests do not clearly constitute law-breaking they may render people liable to arrest. For example, while there may not be violence against persons, there may be property damage, as seen in raids upon animal laboratories. Such forms of militancy raise ethical and legal questions. Arguing for a less restrictive theory of civil disobedience, the book will be a valuable resource for anyone studying social movements and issues of political philosophy, social justice, and global ethics.
|
||||
|
||||
Act Up. Civil Disobedience Training Manual.
|
||||
|
||||
|
||||
> What is civil disobedience? Although Mahatma Gandhi and Martin Luther King helped to bring the idea to prominence, even today it remains unclear how we should best understand civil disobedience. Why have so many different activists and intellectuals embraced it, and to what ends? Is civil disobedience still politically relevant in today's hyper-connected world? Does it make sense, for example, to describe Edward Snowden's actions, or those of recent global movements like Occupy, as falling under this rubric? If so, how must it adapt to respond to the challenges of digitalization and globalization and the rise of populist authoritarianism in the West? In this elegantly written introductory text, William E. Scheuerman systematically analyzes the most important interpretations of civil disobedience. Drawing out the striking differences separating religious, liberal, radical democratic, and anarchist views, he nonetheless shows that core commonalities remain. Against those who water down the idea of civil disobedience or view it as obsolescent, Scheuerman successfully salvages its central elements. The concept of civil disobedience, he argues, remains a pivotal tool for anyone hoping to bring about political and social change.
|
||||
|
||||
|
||||
|
||||
|
||||
|
||||
Occupy: Three Inquiries in Disobedience
|
||||
Authors: W. J. T. Mitchell, Bernard E. Harcourt, Michael Taussig
|
||||
Publisher: University of Chicago Press
|
||||
Year: 2013
|
||||
> Mic check! Mic check! Lacking amplification in Zuccotti Park, Occupy Wall Street protestors addressed one another by repeating and echoing speeches throughout the crowd. In Occupy, W. J. T. Mitchell, Bernard E. Harcourt, and Michael Taussig take the protestors’ lead and perform their own resonant call-and-response, playing off of each other in three essays that engage the extraordinary Occupy movement that has swept across the world, examining everything from self-immolations in the Middle East to the G8 crackdown in Chicago to the many protest signs still visible worldwide. “You break through the screen like Alice in Wonderland,” Taussig writes in the opening essay, “and now you can’t leave or do without it.” Following Taussig’s artful blend of participatory ethnography and poetic meditation on Zuccotti Park, political and legal scholar Harcourt examines the crucial difference between civil and political disobedience. He shows how by effecting the latter—by rejecting the very discourse and strategy of politics—Occupy Wall Street protestors enacted a radical new form of protest. Finally, media critic and theorist Mitchell surveys the global circulation of Occupy images across mass and social media and looks at contemporary works by artists such as Antony Gormley and how they engage the body politic, ultimately examining the use of empty space itself as a revolutionary monument. Occupy stands not as a primer on or an authoritative account of 2011’s revolutions, but as a snapshot, a second draft of history, beyond journalism and the polemics of the moment—an occupation itself.
|
||||
|
||||
Art, Disobedience, and Ethics: The Adventure of Pedagogy
|
||||
Authors: Dennis Atkinson
|
||||
Publisher: Palgrave Macmillan
|
||||
Year: 2017
|
||||
|
||||
|
||||
> This book explores art practice and learning as processes that break new ground, through which new perceptions of self and world emerge. Examining art practice in educational settings where emphasis is placed upon a pragmatics of the ‘suddenly possible’, Atkinson looks at the issues of ethics, aesthetics, and politics of learning and teaching. These learning encounters drive students beyond the security of established patterns of learning into new and modified modes of thinking, feeling, seeing, and making.
|
||||
|
||||
Cyber Disobedience
|
||||
Authors: Jeff Shantz
|
||||
Publisher: John Hunt Publishing
|
||||
Year: 2014
|
||||
|
||||
|
||||
> Few activities have captured the contemporary popular imagination as hacking and online activism, from Anonymous and beyond. Few political ideas have gained more notoriety recently than anarchism. Yet both remain misunderstood and much maligned. /Cyber Disobedience/ provides the most engaging and detailed analysis of online civil disobedience and anarchism today.
|
||||
|
||||
|
||||
|
||||
|
||||
The Coming Swarm: DDOS Actions, Hacktivism, and Civil Disobedience on the Internet
|
||||
Authors: Molly Sauter
|
||||
Publisher: Bloomsbury Academic
|
||||
Year: 2014
|
||||
> What is Hacktivism? In The Coming Swarm, Molly Sauter examines the history, development, theory, and practice of distributed denial of service actions as a tactic of political activism. The internet is a vital arena of communication, self expression, and interpersonal organizing. When there is a message to convey, words to get out, or people to unify, many will turn to the internet as a theater for that activity. As familiar and widely accepted activist tools-petitions, fundraisers, mass letter-writing, call-in campaigns and others-find equivalent practices in the online space, is there also room for the tactics of disruption and civil disobedience that are equally familiar from the realm of street marches, occupations, and sit-ins? With a historically grounded analysis, and a focus on early deployments of activist DDOS as well as modern instances to trace its development over time, The Coming Swarm uses activist DDOS actions as the foundation of a larger analysis of the practice of disruptive civil disobedience on the internet.
|
||||
|
||||
Walden and on the Duty of Civil Disobedience
|
||||
Authors: Henry David Thoreau
|
||||
Publisher: Emereo
|
||||
Year: 2012
|
||||
> Encompassing aspects of autobiography, spiritual treatise, political declaration, and historical commentary, Henry David Thoreaus Walden is one of the classic greats to be revisited by all audiences as an example of achievement in both breadth and beauty. Thoreau masterfully blends his personal opinions on topics from economy and education with elegant prose describing his peaceful paradise at Walden. Walden makes the rare presentation of an idealist viewpoint in a far from ideal world.
|
||||
|
||||
Civil Disobedience in Focus
|
||||
Authors: Hugo Adam Bedau
|
||||
Publisher: Routledge
|
||||
Year: 1991
|
||||
|
||||
|
||||
> Encompassing aspects of autobiography, spiritual treatise, political declaration, and historical commentary, Henry David Thoreaus Walden is one of the classic greats to be revisited by all audiences as an example of achievement in both breadth and beauty. Thoreau masterfully blends his personal opinions on topics from economy and education with elegant prose describing his peaceful paradise at Walden. Walden makes the rare presentation of an idealist viewpoint in a far from ideal world.
|
||||
|
||||
|
||||
|
||||
> Although the issue of civil disobedience has been discussed as early as 399 B.C., this topic continues to be at the center of much recent debate in the wake of events such as Tiananmen Square and the anti-apartheid movement in South Africa. "Civil Disobedience in" "Focus" assembles all the basic materials, both classic and contemporary, needed for the philosophical assessment of this controversial subject. The first part of this work explores the three most influential classic arguments: Plato in the "Crito," Thoreau in the 1840s, and Martin Luther King, Jr. in the 1960s. The second part of this book shifts to a contemporary philosophical discussion setting forth the most important reflections by a number of today's leading thinkers. Included is John Rawls's definition and justification of civil disobedience in liberal democracy which has provoked much dicussion. The other essays, written by contemporary British and American thinkers, bring into sharp relief the issues -- conceptual, normative, and political -- raised in the classic arguments. A stimulating edition, "Civil Disobedience in" "Focus" will be invaluable to students of ethics, social/political philosophy, and philosophy of law, as well as to activists.
|
||||
|
||||
|
||||
|
|
|
|||
|
|
@ -7,10 +7,8 @@ title: "Pirate Care In References"
|
|||
|
||||
* Valeria Graziano, Marcell Mars, Tomislav Medak: "When Care Needs Piracy: The Case for Disobedience in Struggles against Imperial Property Regimes", in *Soundings*, no. 77 (April 1, 2021), p. 55–70.
|
||||
|
||||
|
||||
* Valeria Graziano and Tomislav Medak: "Fragilità, cura e azione politica", in Dialoghi sulll pandemia: Crisi, riproduzione, lotte, ad. Ecologia Politica Network, red star press, 2021, p. 187-196.
|
||||
|
||||
|
||||
* [Pirate Care: "Care in a techno-capitalist world", *Ding! - A magazine for the Internet and other things*, #3, December 16, 2020.](https://dingdingding.org/issue-3/care-in-a-techno-capitalist-world/)
|
||||
|
||||
* [Valeria Graziano, Marcell Mars, Tomislav Medak: "Flatten the Curve, Grow the Care", contribution to Arts Catalyst's "The server is down, the bridge washes out, there is a power blackout", in *Journal of Visual Cultures/Harun Farocki Institut*, August 26, 2020.](https://www.harun-farocki-institut.org/en/2020/08/26/the-server-is-down-the-bridge-washes-out-there-is-a-power-blackout-journal-of-visual-culture-hafi-39-2/)
|
||||
|
|
@ -30,7 +28,8 @@ title: "Pirate Care In References"
|
|||
|
||||
* [Pirate Care: "Njegovati bezuvjetnu solidarnost", interviewed by Hana Sirovica, Kulturpunkt.hr, March 6, 2020.](https://www.kulturpunkt.hr/content/njegovati-bezuvjetnu-solidarnost)
|
||||
|
||||
# Talks, podcasts & videos
|
||||
|
||||
# Talks, podcasts & videos
|
||||
* [Acud macht neu & Collective Practices feat. Pirate Care: "Disobedient Chains of Care", a panel with Katalin Erdödi, Dora Bolfa, Flavia Matei.](https://www.youtube.com/watch?v=ihYZHWgca6A&feature=emb_title)
|
||||
|
||||
* [CRIC - Festival of Critical Culture: "Of Fragility, Disposability, Brittleness: Capitalist Abandonment and Care", a talk by Tomislav Medak, June 25, 2020.](https://www.facebook.com/watch/live/?v=198771758084988&ref=watch_permalink)
|
||||
|
|
@ -51,17 +50,19 @@ title: "Pirate Care In References"
|
|||
|
||||
* [Valeria Graziano: Pirate Care, Radio Roža, February, 2020.](https://www.mixcloud.com/RadioRo%C5%BEa/prilog-pirate-care/)
|
||||
|
||||
|
||||
# Discussed or referenced
|
||||
|
||||
* [Lujo Parežanin: "Kritička i strastvena obrana institucija", *Kulturpunkt*, October 20, 2022.](https://www.kulturpunkt.hr/content/kriticka-i-strastvena-obrana-institucija)
|
||||
|
||||
* [Daphne Dragona: "Commoning the Commons: Revisiting the Role of Art in Times of Crisis", in *Aesthetics of the Commons*, eds. Felix Stalder, Cornelia Sollfrank, and Shusha Niederberger, Diaphanes, 2021, p. 101-124.](https://www.diaphanes.net/titel/aesthetics-of-the-commons-6419)
|
||||
|
||||
* [Gary Hall: "Postdigital Politics", in *Aesthetics of the Commons*, eds. Felix Stalder, Cornelia Sollfrank, and Shusha Niederberger, Diaphanes, 2021 p. 153-177.](https://www.diaphanes.net/titel/aesthetics-of-the-commons-6419)
|
||||
|
||||
* [iLiana Fokianaki: "The Bureau of Care: Introductory Notes on the Care-less and Care-full", *e-flux*, November 2020.](https://www.e-flux.com/journal/113/359463/the-bureau-of-care-introductory-notes-on-the-care-less-and-care-full/)
|
||||
* [iLiana Fokianaki: "The Bureau of Care: Introductory Notes on the Care-less and Care-full", *e-flux*, November 2020.](https://www.e-flux.com/journal/113/359463/the-bureau-of-care-introductory-notes-on-the-care-less-and-care-full/)
|
||||
|
||||
* [Nick Thurston: "Profile: Pirate Care Syllabus", *Art Monthly*, 440, October 2020.](https://www.artmonthly.co.uk/magazine/site/issue/october-2020)
|
||||
|
||||
|
||||
* ["Feminist Finance Syllabus", Amateur Cities and the Institute of Network Cultures, 2020.](https://networkcultures.org/blog/publication/feminist-finance-syllabus/)
|
||||
|
||||
* [The Radical Housing Journal Editorial Collective: "Covid-19 and housing struggles: The (re)makings of austerity, disaster capitalism, and the no return to normal".](https://radicalhousingjournal.org/2020/covid-19-and-housing-struggles/)
|
||||
|
|
@ -77,4 +78,4 @@ title: "Pirate Care In References"
|
|||
* [What, How & for Whom: Kunsthalle Wien's Collective of Artistic Directors, in conversation with
|
||||
Mirela Baciak, Ocula, March 13, 2020.](https://ocula.com/magazine/conversations/what-how-for-whom-kunsthalle-wiens-collective)
|
||||
|
||||
* [Hana Sirovica: "Piratski, brižno, neposlušno", Kulturpunkt.hr, January 22, 2020](https://www.kulturpunkt.hr/content/njegovati-bezuvjetnu-solidarnost)
|
||||
* [Hana Sirovica: "Piratski, brižno, neposlušno", Kulturpunkt.hr, January 22, 2020](https://www.kulturpunkt.hr/content/njegovati-bezuvjetnu-solidarnost)
|
||||
|
|
|
|||
|
|
@ -7,27 +7,27 @@ Here we want to explore some of the ways that the practice of psyciatry is conne
|
|||
# Recommended Reading
|
||||
|
||||
-  (Chapter 6, pages 232-234)
|
||||
- This excerpt from The Dispossessed focuses on the character Tirin, who either disagreed with society or fell mentally ill, or both. Bedak and Shevek discuss the asylum as a prison.
|
||||
- This excerpt from The Dispossessed focuses on the character Tirin, who either disagreed with society or fell mentally ill, or both. Bedak and Shevek discuss the asylum as a prison.
|
||||
|
||||
-  (pg. 89-122)
|
||||
|
||||
|
||||
- The Hiawatha Asylum
|
||||
- https://web.archive.org/web/20110711164717/http://www.hiawathadiary.com/HiawathaAsylum.html
|
||||
- The story of the Hiawatha Asylum is one of few recorded examples of 'mental illness' being weaponized by colonizers to silence and inflict harm upon a population. In this case, indigenous people deemed insane, were kept at this facility in South Dakota with unasnitary and inhumane conditions, many not able to go outside.
|
||||
- The story of the Hiawatha Asylum is one of few recorded examples of 'mental illness' being weaponized by colonizers to silence and inflict harm upon a population. In this case, indigenous people deemed insane, were kept at this facility in South Dakota with unasnitary and inhumane conditions, many not able to go outside.
|
||||
|
||||
- 
|
||||
- This short and straightforward zine poses some somatic exercises to help us better connect with our bodies while under stress, or in the difficult situations we might find ourselves in when we live in this sick world.
|
||||
|
||||
- This short and straightforward zine poses some somatic exercises to help us better connect with our bodies while under stress, or in the difficult situations we might find ourselves in when we live in this sick world.
|
||||
|
||||
# Further Reading
|
||||
|
||||
- https://restforresistance.com/zine/resting-in-unsafe-spaces
|
||||
- https://restforresistance.com/
|
||||
- Rest for Resistance is a collective of seven trans people of color organizing to uplift marginalized communities that rarely get access to adequate healthcare and support. They published this essay by Ky Peterson, a black trans man currently incarcerated for defending himself against a violent attacker. It looks at the value of rest in an unsafe space.
|
||||
|
||||
- CAHOOTS
|
||||
- https://whitebirdclinic.org/cahoots/
|
||||
|
||||
|
||||
- 
|
||||
|
||||
|
||||
# Discussion
|
||||
|
||||
- The Dispossessed poses an image of an anarcho-syndicalist society, with all its beauty and its setbacks. There are no prisons, and in the absense of a formal court system, social ostracization is powerful. What is your opinion of Tirin's fate? What do you think about the prospect of abolishing the asylum and the prison altogether? How might questions of 'mental illness' be negotiated in a society without incarcertion or institutionalization?
|
||||
|
|
|
|||
|
|
@ -5,7 +5,7 @@ title: "Radical Redistribution"
|
|||
# Our everyday use of time, material conditions of our activities, rethinking value(s)
|
||||
|
||||
|
||||
This workshop aims to visualize our everyday use of time; to analyze the material condition of our activities; and, finally, to rethink what are the value and values that those activities bring to the whole context.
|
||||
This workshop aims to visualize our everyday use of time; to analyze the material condition of our activities; and, finally, to rethink what are the value and values that those activities bring to the whole context.
|
||||
This workshop can be conceived as a stand-alone session, however, we suggest to take a second collective moment in order to organize the workshop .
|
||||
|
||||
## Timing
|
||||
|
|
@ -26,7 +26,7 @@ Tables, Chairs, Pen, Print-outs of [Map 2-1](/topic/commoningcare/radicalredistr
|
|||
|
||||
## Step 1: Introduction
|
||||
|
||||
Ask participants to introduce themselves and to answer the following questions (8 minutes each):
|
||||
Ask participants to introduce themselves and to answer the following questions (8 minutes each):
|
||||
- How many hours do you work per day?
|
||||
- Thinking of your day, are there some activities that you consider to be work that are not considered as such?
|
||||
- If yes, are you able to quantify them in terms of time and fatigue (whether physical or emotional)?
|
||||
|
|
@ -58,11 +58,11 @@ Ask participants how they feel about the workshop and to imagine collective stra
|
|||
# Bibliography
|
||||
|
||||
- 
|
||||
- Crabb, R. L. The Abolition of Work. 1996.
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- Aranda, Julieta, Brian Kuan Wood, and Anton Vidokle. Are You Working Too Much?: Post-Fordism, Precarity, and the Labor of Art. Sternberg Press, 2011.
|
||||
- 
|
||||
- 
|
||||
- Graeber, David. “On the Phenomenon of Bullshit Jobs.” STRIKE! Magazine, August 2013. Accessed June 7, 2014. http://www.strikemag.org/bullshit-jobs/
|
||||
- 
|
||||
|
|
|
|||
|
|
@ -41,10 +41,9 @@ The forms of care that we want to see don't exist yet, so we can't cite them, bu
|
|||
|
||||
## Recommended Reading
|
||||
|
||||
- Sick Women Theory
|
||||
- Sick Woman Theory http://maskmagazine.com/not-again/struggle/sick-woman-theory
|
||||
- 
|
||||
- Not every form of resistance will take place in the streets, because it can't. "Sick Woman Theory is an insistence that most modes of political protest are internalized, lived, embodied, suffering, and no doubt invisible." Care for ourselves and one another as protest and as refusal of the capitalist logic that declares all of us who are "sick" (physically ill, mentally ill, traumatized, oppressed) to be disposable, not meant to survive.
|
||||
|
||||
|
||||
- This Cat
|
||||
- Basically, we saw this cat just when we needed to, and we hope you have the same experience. Such an inspiration.
|
||||
- 
|
||||
|
|
@ -56,11 +55,11 @@ The forms of care that we want to see don't exist yet, so we can't cite them, bu
|
|||
- Practical suggestions for turning your queer affinity group into a queer gang.
|
||||
|
||||
- 
|
||||
- The historic German collective that coined the phrase 'Turn Illness Into Weapon' here outlines some of their powerful lingo and theory against the health dictatorship. They have a lot of other great texts throughout the years that speak to many of the theoretical issues addressed in this syllabus, but directly from the perspective of the mad.
|
||||
|
||||
- The historic German collective that coined the phrase 'Turn Illness Into Weapon' here outlines some of their powerful lingo and theory against the health dictatorship. They have a lot of other great texts throughout the years that speak to many of the theoretical issues addressed in this syllabus, but directly from the perspective of the mad.
|
||||
|
||||
- 
|
||||
- Skullcap saved my life, no joke. We get a lot of inspiration from plants, but all the things you can learn from them don't always translate into text so seamlessly. This one is an all around great nervine that will chill you out in that mild way that you might need when you're bouncing off the walls or stirring with thoughts.
|
||||
|
||||
|
||||
## Further Reading
|
||||
|
||||
- 
|
||||
|
|
@ -69,7 +68,7 @@ The forms of care that we want to see don't exist yet, so we can't cite them, bu
|
|||
- A few articles from Herbs for Mental Health
|
||||
- An overview of the different ways that plants can support mental/emotional health. 
|
||||
- ...and a discussion of non-psychiatric, community and nature focused tools for living with the ongoing stress and trauma of oppression. 
|
||||
|
||||
|
||||
## Discussion
|
||||
|
||||
- How can we help you? How can we help each other? What do you need? What does your crew need to keep going, to keep fighting, in this world that might otherwise want us to shut the fuck up?
|
||||
|
|
|
|||
|
|
@ -5,7 +5,7 @@ title: "Transgenerational Assembly"
|
|||
# Follow the kids' lead
|
||||
|
||||
|
||||
This workshop is designed for a group of families who are planning to build a pirate kindergarten in order to common childcare. The workshop can be conceived as a stand-alone session, however we suggest to take a second collective moment in order to organize the workshop .
|
||||
This workshop is designed for a group of families who are planning to build a pirate kindergarten in order to common childcare. The workshop can be conceived as a stand-alone session, however we suggest to take a second collective moment in order to organize the workshop .
|
||||
|
||||
## Timing
|
||||
|
||||
|
|
@ -36,23 +36,23 @@ Find together a place where to rest or drink something. Discuss with children wh
|
|||
# Bibliography
|
||||
|
||||
- 
|
||||
- Perlstein, Daniel. ‘Teaching Freedom: SNCC and the Creation of the Mississippi Freedom Schools’, History of Education Quarterly 30.3 (Autumn 1990): 302. http://faculty.washington.edu/joyann/EDLPS549Bwinter2008/Perlstein.pdf
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- Codello, Francesco. La campanella non suona più. Fine dei sistemi scolastici e alternative libertarie possibili. Edizioni La Baronata, 2015.
|
||||
- Denti, Roberto. Conversazioni con Marcello Bernardi. Il libertario intollerante. Elèuthera, 1996.
|
||||
- Fachinelli, Elvio. Il Bambino Dalle Uova D’oro. Feltrinelli Editore, 1974.
|
||||
- Fachinelli, Elvio, Luisa Muraro, and Giuseppe Sartori. L’erba voglio: pratica non autoritaria nella scuola. Einaudi, 1973.
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- Meschiari, Matteo. Bambini. Un manifesto politico. Armillaria, 2018.
|
||||
- 
|
||||
- Mottana, Paolo, and Giuseppe Campagnoli. La città educante. Manifesto della educazione diffusa. Come oltrepassare la scuola. Asterios, 2016.
|
||||
- 
|
||||
- Nielsen, Palle, and Lars Bang Larsen. The Model: A Model for a Qualitative Society (1968). MACBA, 2010.
|
||||
- Dolci, Danilo. For the Young. Macgibbon & Kee, 1967.
|
||||
- 
|
||||
- Cristina, Vega Solís. Culturas del cuidado en transición: Espacios, sujetos e imaginarios en una sociedad de migración. Editorial UOC, 2016.
|
||||
- Milani, don Lorenzo. La scuola della disobbedienza. Chiarelettere, 2011.
|
||||
- Barbiana, Scuola di, and Lorenzo Milani. Lettera a una professoressa. Mondadori, 2017.
|
||||
- 
|
||||
- 
|
||||
- List of sources by and on Paolo Freire: https://guides.library.utoronto.ca/c.php?g=510986&p=3514588
|
||||
|
|
|
|||
|
|
@ -14,15 +14,15 @@ In this session, we look at the strategies used by Sea Watch to make visible own
|
|||
|
||||
Participants read aloud:
|
||||
|
||||
* The chapter “Talking Race and Racism”, starting with last paragraph on the page 29, from
|
||||
* The chapter “Talking Race and Racism”, starting with last paragraph on the page 29, from
|
||||
|
||||
|
||||
|
||||
* The paragraph “And we learn-teach” from
|
||||
* The paragraph “And we learn-teach” from
|
||||
|
||||
|
||||
|
||||
* Pages 120-127 from 
|
||||
|
||||
|
||||
|
||||
* Statements from :
|
||||
|
|
@ -34,27 +34,27 @@ Participants read aloud:
|
|||
|
||||
**Step 2: Let’s talk about how we talk**
|
||||
|
||||
Share mixed experiences, lessons learned, and strategies of the activist group / organization as well as those of the activists, related to sexism and racism. Look into:
|
||||
Share mixed experiences, lessons learned, and strategies of the activist group / organization as well as those of the activists, related to sexism and racism. Look into:
|
||||
|
||||
(1) unstructured, spontaneous or ad hoc conversations around sexism and/or racism,
|
||||
(1) unstructured, spontaneous or ad hoc conversations around sexism and/or racism,
|
||||
|
||||
(2) internal organizational mechanisms for responding to denounced instances of sexism/racism on the ship,
|
||||
(2) internal organizational mechanisms for responding to denounced instances of sexism/racism on the ship,
|
||||
|
||||
(3) conversations among carers (crew) and cared for (guests) that touch issues of sexism/racism,
|
||||
(3) conversations among carers (crew) and cared for (guests) that touch issues of sexism/racism,
|
||||
|
||||
(4) interventions of the carers (crew) in situations of sexism/racism among cared for-s (guests), and
|
||||
(4) interventions of the carers (crew) in situations of sexism/racism among cared for-s (guests), and
|
||||
|
||||
(5) working groups active on the issues of sexism/racism. Give examples. Open for discussion.
|
||||
|
||||
**Step 3: Guests and hosts**
|
||||
|
||||
Explain the constraints on the undoing of the carer/cared for division. On the Sea Watch 3, these are:
|
||||
Explain the constraints on the undoing of the carer/cared for division. On the Sea Watch 3, these are:
|
||||
|
||||
(1) temporal dimension of the relationship between the crew and the guests on board – short time spans, at least before the times of long stand-offs,
|
||||
(1) temporal dimension of the relationship between the crew and the guests on board – short time spans, at least before the times of long stand-offs,
|
||||
|
||||
(2) logistical, skilled workload, security and safety issues that are basis for control mechanisms (e.g. taking away lighters from guests, not allowing them to certain spaces in/on the ship, not including them in work that requires specific skills) and coordination mechanisms, and
|
||||
(2) logistical, skilled workload, security and safety issues that are basis for control mechanisms (e.g. taking away lighters from guests, not allowing them to certain spaces in/on the ship, not including them in work that requires specific skills) and coordination mechanisms, and
|
||||
|
||||
(3) issues of psychosocial and physical vulnerability – different survivors need different care, all carry traumas, some require specific medical care…
|
||||
|
||||
|
||||
Think which of these, and to what extent, should and can be undone or modified in a way that introduces more mutuality, and which should not and/or cannot. Examples of challenging the clean division of recipients and givers of care on the ship: including guests in the searching for boats in distress with binoculars, in ship maintenance tasks and preparation of meals.
|
||||
Think which of these, and to what extent, should and can be undone or modified in a way that introduces more mutuality, and which should not and/or cannot. Examples of challenging the clean division of recipients and givers of care on the ship: including guests in the searching for boats in distress with binoculars, in ship maintenance tasks and preparation of meals.
|
||||
|
|
|
|||
|
|
@ -1,5 +1,5 @@
|
|||
|
||||
---
|
||||
---
|
||||
title: "We are all on the same ship, aren’t we?"
|
||||
---
|
||||
|
||||
|
|
@ -8,11 +8,9 @@ title: "We are all on the same ship, aren’t we?"
|
|||
|
||||
**Introduction**
|
||||
|
||||
At their very best, responses to a problem perceived as external to particular (individual or group) agency - in origin at least, and possibly of such a scale that it gets called a “crisis” - include intensified emphasis on community organizing. It is one of this charged words, rich in history yet elusive in its contemporary forms in capitalist societies: a community. (Mostly reduced to the following prefixing contexts: indigenous, gated, activist.)
|
||||
A community can be conceptualized as an ongoing process/action of co-producing relationships, values, material resources, infrastructures, needs, preferences, commitments, identities, and beings. In the words of John A. Schumacher (
|
||||
|
||||
), making community is never over: community is the making of it. On a search and rescue ship, with crews of 22 most of whom change for each mission - every three weeks or so – there is a strong overlap between missions and communities. So-called virtual communities, on the other hand, can stretch longer in time but lack a connection to a place and sustenance and are perhaps always affinity groups rather than communities.
|
||||
At their very best, responses to a problem perceived as external to particular (individual or group) agency - in origin at least, and possibly of such a scale that it gets called a “crisis” - include intensified emphasis on community organizing. It is one of this charged words, rich in history yet elusive in its contemporary forms in capitalist societies: a community. (Mostly reduced to the following prefixing contexts: indigenous, gated, activist.)
|
||||
|
||||
A community can be conceptualized as an ongoing process/action of co-producing relationships, values, material resources, infrastructures, needs, preferences, commitments, identities, and beings. In the words of John A. Schumacher (), making community is never over: community is the making of it. On a search and rescue ship, with crews of 22 most of whom change for each mission - every three weeks or so – there is a strong overlap between missions and communities. So-called virtual communities, on the other hand, can stretch longer in time but lack a connection to a place and sustenance and are perhaps always affinity groups rather than communities.
|
||||
## Let’s Learn Together
|
||||
|
||||
|
||||
|
|
@ -21,7 +19,8 @@ A community can be conceptualized as an ongoing process/action of co-producing r
|
|||
**Step 2: Let’s read (30 min.)**
|
||||
|
||||
Participants take turns reading aloud a paragraph each of the introduction to the Camille’s stories in  (pages 137-143).
|
||||
The facilitator reads out the following statements of the interviewees from
|
||||
|
||||
The facilitator reads out the following statements of the interviewees from
|
||||
:
|
||||
|
||||
* Sea Watch crews see abuses of people in Lybia (torture, slavery, rape, etc.) as intolerable, human life and freedom of movement as valuable irrespective of race, and it runs the ship in their own way, operating “outside of the wishes of the states, not outside of the law.” (Kim)
|
||||
|
|
@ -32,7 +31,7 @@ The facilitator reads out the following statements of the interviewees from
|
|||
|
||||
* (Kim) pointed out that everyone’s voice is heard – although whether one would voice an opinion is up to an individual crew member – and that this has been “built into the organization from the beginning, and not something that grew organically on the ship. It was consciously decided to have as flat a hierarchy and as inclusive environment as possible.
|
||||
|
||||
* (Lorenz) observed that opinions and proposals of crew members who are shy or disliked are less likely to be heard. Lorenz also noted that skill-sharing acts as an equalizing mechanism: everyone is invited to learn new skills.
|
||||
* (Lorenz) observed that opinions and proposals of crew members who are shy or disliked are less likely to be heard. Lorenz also noted that skill-sharing acts as an equalizing mechanism: everyone is invited to learn new skills.
|
||||
|
||||
* Due to the large number of people participating in the weekly teleconference call, which is the decision making forum, discussions are difficult and decisions are de facto made about ideas that had been discussed first in small circles of friends.
|
||||
|
||||
|
|
@ -50,4 +49,4 @@ Bring back the maps made in the Step 2 and contrast them with new maps. Solicit
|
|||
|
||||
**Step 5: Who are we (45 min.)**
|
||||
|
||||
Ask the participants to list those who would be excluded or have trouble accessing their imagined community, as well as grounds and modes of exclusion/limited access. Then, ask them to revisit the maps and identify spaces where exclusion originated.
|
||||
Ask the participants to list those who would be excluded or have trouble accessing their imagined community, as well as grounds and modes of exclusion/limited access. Then, ask them to revisit the maps and identify spaces where exclusion originated.
|
||||
|
|
|
|||
|
|
@ -5,60 +5,57 @@ title: "Situating Care"
|
|||
|
||||
# What is care, where is it and what can it do?
|
||||
|
||||
The term care can refer to a broad variety of activities and hold different meanings for different people. And yet, all depend on its provision to some extent, all practice it , albeith in widely different conditions, and all experience its effects, in negative and positive ways. Below you will find an activity that can help situating one’s experience of care; followed by some key definitions of care and a list of resources to unpack its various meanings and implications, organised in four groups: Care Ethics, Care of the Self, Caring as a Way of Knowing, Care Labour and Social Reproduction.
|
||||
The term care can refer to a broad variety of activities and hold different meanings for different people. And yet, all depend on its provision to some extent, all practice it , albeith in widely different conditions, and all experience its effects, in negative and positive ways. Below you will find an activity that can help situating one’s experience of care; followed by some key definitions of care and a list of resources to unpack its various meanings and implications, organised in four groups: Care Ethics, Care of the Self, Caring as a Way of Knowing, Care Labour and Social Reproduction.
|
||||
|
||||
|
||||
## Introduction exercise: Care in your languages?
|
||||
|
||||
This exercise can be practice also by those whose only language is English.
|
||||
This exercise can be practice also by those whose only language is English.
|
||||
Other languages have more than one word to express the meaning of care. If you are in a group where people speak different languages (or yourself do), it can be generative to list how care and similar concepts are expressed in these languages, how and when are these used, and what aspects of care they capture. Try to think of different context for when these words might be used and by whom, and what impressions or images are associated with them.
|
||||
|
||||
If for you or your group the only language is English, you can skip this first passage and move to the second moment of this reflection.
|
||||
|
||||
The second step in this introductory exercise would consist of finding synonyms of the world ‘care’ or ‘caring’. Can you group them in different categories? Are there particular places of people associated with them?
|
||||
The second step in this introductory exercise would consist of finding synonyms of the world ‘care’ or ‘caring’. Can you group them in different categories? Are there particular places of people associated with them?
|
||||
|
||||
Finally, generate a list of activities that you associate with ‘care labour’. Do these activities share some characteristics? What kinds of skills are necessary for each? And what kind of resources and tools? Can you group the different kind of work together in different sub-groups? What might be different criteria for doing so? Are particular places or persons excluded from this listed activities?
|
||||
Finally, generate a list of activities that you associate with ‘care labour’. Do these activities share some characteristics? What kinds of skills are necessary for each? And what kind of resources and tools? Can you group the different kind of work together in different sub-groups? What might be different criteria for doing so? Are particular places or persons excluded from this listed activities?
|
||||
|
||||
This exercise can be used as entry points to initiate a collective reflection on care for a group who might want to revisit its own way of perceiving, distributing and valuing its labour. The literature on care is vast, and it is therefore important to ask oneself what do we need to learn in the process of engaging with it? What needs change?
|
||||
This exercise can be used as entry points to initiate a collective reflection on care for a group who might want to revisit its own way of perceiving, distributing and valuing its labour. The literature on care is vast, and it is therefore important to ask oneself what do we need to learn in the process of engaging with it? What needs change?
|
||||
|
||||
**
|
||||
Some definitions of care and social reproduction:**
|
||||
|
||||
- Joan Tronto and Berenice Fisher. "Toward a feminist theory of caring." Circles of care: Work and identity in women’s lives (1990), 35-62:
|
||||
|
||||
> In the most general sense, care is a species activity that includes everything we do to maintain, continue and repair our world so that we may live in it as well as possible. That world includes our bodies, ourselves and our environment, all of which we seek to interweave in a complex, life-sustaining web.
|
||||
> In the most general sense, care is a species activity that includes everything we do to maintain, continue and repair our world so that we may live in it as well as possible. That world includes our bodies, ourselves and our environment, all of which we seek to interweave in a complex, life-sustaining web.
|
||||
|
||||
- Yeates, Nicola. 2004. “Global Care Chains. Critical Reflections and Lines of Enquiry” International Feminist Journal of Politics, 6 (3): 369–91:
|
||||
> a range of activities and relationships that promote the physical and emotional well-being of people “who cannot or who are not inclined to perform these activities themselves
|
||||
- 
|
||||
> a range of activities and relationships that promote the physical and emotional well-being of people “who cannot or who are not inclined to perform these activities themselves
|
||||
|
||||
- Camille Barbagallo, [The Impossibility of the International Women’s Strike is Exactly Why It’s So Necessary]( https://novaramedia.com/2017/03/06/the-impossibility-of-the-international-womens-strike-is-exactly-why-its-so-necessary/), Novara Media, 6th March 2017:
|
||||
> All the work we (mostly women) do that makes and remakes people on a daily basis and intergenerationally.
|
||||
- 
|
||||
|
||||
- David Graeber (twitter):
|
||||
> Caring labour is aimed at maintaining or augmenting another person’s freedom.
|
||||
|
||||
- Nacy Fraser. ["Contradictions of capital and care."](https://newleftreview.org/issues/II100/articles/nancy-fraser-contradictions-of-capital-and-care) New Left Review 100.99 (2016), 117:
|
||||
- 
|
||||
> Caring work is aimed at maintaining or augmenting another person’s freedom.
|
||||
|
||||
- 
|
||||
|
||||
> interactions that produce and maintain social bonds.
|
||||
|
||||
- María Puig de la Bellacasa "‘Nothing comes without its world’: Thinking with Care." The Sociological Review 60.2 (2012), 197-216:
|
||||
- 
|
||||
|
||||
> To care about something, or for somebody, is inevitably to create relation. Caring is more than an affective-ethical state: it involves material engagement in labours to sustain interdependent worlds, labours that are often associated with exploitation and domination.
|
||||
|
||||
|
||||
## Grounding exercise: Organisational Mapping of Care
|
||||
## Grounding exercise: Organisational Mapping of Care
|
||||
|
||||
(Alone or as a group)
|
||||
|
||||
The purpose of this activity is to become more away of the complex and intertwined webs of care that support or shape our lives, and to the different kinds of conditions and skills that characterise care labour.
|
||||
The purpose of this activity is to become more away of the complex and intertwined webs of care that support or shape our lives, and to the different kinds of conditions and skills that characterise care labour.
|
||||
|
||||
Map a typical day in your everyday life across the different organizations/institutions within which your various activities take place. (For example, your home, public transport, school, shop, gym, etc…). There is no one way to map your organisational life. It can be as detailed or as broad as it feels useful to you. Some people prefer more abstract diagrams, some use concentric circles or arrows, others chose more intricate ways of drawing and representing the various organizations.
|
||||
|
||||
As a second step, add into the map (some or all) the main people with whom you interact in the different organisations.
|
||||
|
||||
Now consider the following definition of care offered by Evelyn Nakano Glenn (author of [Forced to Care: Coercion and Caregiving in America](https://library.memoryoftheworld.org/#/book/ab05564f-e1b0-4172-94ac-39efe920768f), Harvard University Press, 2010):
|
||||
As a second step, add into the map (some or all) the main people with whom you interact in the different organisations.
|
||||
|
||||
Now consider the following definition of care offered by Evelyn Nakano Glenn (author of , Harvard University Press, 2010):
|
||||
|
||||
> Caring can be defined most simply as the relationships and activities involved in maintaining people on a daily basis and intergenerationally. Caring labor involves three types of intertwined activities. First, there is direct caring for the person, which includes physical care (e.g., feeding, bathing, grooming), emotional care (e.g., listening, talking, offering reassurance), and services to help people meet their physical and emotional needs (e.g., shopping for food, driving to appointments, going on outings). The second type of caring labor is that of maintaining the immediate physical surroundings/milieu in which people live (e.g., changing bed linen, washing clothing, and vacuuming floors). The third is the work of fostering people's relationships and social connections, a form of caring labor that has been referred to as "kin work" or as "community mothering." An apt metaphor for this type of care labor is "weaving and reweaving the social fabric." All three types of caring labor are included to varying degrees in the job definitions of such occupations as nurses' aides, home care aides, and housekeepers or nannies. Each of these positions involves varying mixtures of the three elements of care, and, when done well, the work entails considerable (if unrecognized) physical, social, and emotional skills.
|
||||
|
||||
|
|
@ -72,15 +69,15 @@ Keeping the three types of care labour described by Evelyn Nakano Glenn, chose a
|
|||
|
||||
* What are the organisations where you identified more care activities? Do they have similarities between them? (for instance, the way they are organised, their social purpose, their size, the kind of space they occupy?)
|
||||
|
||||
* What are the people from who you receive most care? The ones to whom you give most? Do these people have similarities with you (age, class, race, gender, education levels, etc.)? Do these people have similarities between themselves?
|
||||
* What are the people from who you receive most care? The ones to whom you give most? Do these people have similarities with you (age, class, race, gender, education levels, etc.)? Do these people have similarities between themselves?
|
||||
|
||||
* Are your interactions more involved in one kind of care activities than others? Can you think of the reasons for why this is the case?
|
||||
* Are your interactions more involved in one kind of care activities than others? Can you think of the reasons for why this is the case?
|
||||
|
||||
* Are people from whom you receive care always the same as those who also are recipient of your care actions?
|
||||
* Are people from whom you receive care always the same as those who also are recipient of your care actions?
|
||||
|
||||
* Let's now consider the three different kinds of care activities? Which ones are takin gplace as part of a paid job or service? Which ones are unpaid? Which ones are visible and valued socially? Which ones are not?
|
||||
* Let's now consider the three different kinds of care activities? Which ones are takin gplace as part of a paid job or service? Which ones are unpaid? Which ones are visible and valued socially? Which ones are not?
|
||||
|
||||
* Are there people in your map with whom you don't have any care interaction? What is their position in relation to you?
|
||||
* Are there people in your map with whom you don't have any care interaction? What is their position in relation to you?
|
||||
|
||||
Different ways of thinking about care:
|
||||
|
||||
|
|
@ -98,7 +95,7 @@ Different ways of thinking about care:
|
|||
|
||||
- 
|
||||
|
||||
- Nel Noddings, [Caring: A Relational Approach to Ethics & Moral Education](https://library.memoryoftheworld.org/#/book/8acc45a2-ea36-4e3f-a86f-e168692166e8), University of California Press, 2013 [1984].
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
|
|
@ -111,16 +108,13 @@ Different ways of thinking about care:
|
|||
|
||||
- [Website of the Foundation Critical Ethics of Care](https://ethicsofcare.org/care-ethics/)
|
||||
|
||||
- [The International Care Ethics Research Consortium (CERC)](https://care857567951.wordpress.com/)
|
||||
|
||||
- [The International Care Ethics Research Consortium (CERC)](https://care857567951.wordpress.com/)
|
||||
- 
|
||||
|
||||
- Mijke van der Drift. “Nonnormative Ethics: the Ensouled Formation of Trans.” In 
|
||||
|
||||
- Ranjoo Seodu Herr. “Is Confucianism Compatible with care ethics?: A Critique.” Philosophy East and West 53.4, 2003, 471-489.
|
||||
|
||||
- Mijke van der Drift. “Nonnormative Ethics: the Ensouled Formation of Trans.” In: The Emergence of Trans. Cultures, Politics and Everyday Lives. Edited ByRuth Pearce, Igi Moon, Kat Gupta, Deborah Lynn Steinberg.
|
||||
London: Routledge. 2019.
|
||||
|
||||
- Sandra Harding. “The Curious Coincidence of Feminine and African moralities: Challenges for Feminist Theory” in Women and Moral Theory, eds. Eva Feder Kittay and Diana T. Meyers. Totowa, NJ: Rowman and Littlefield, 1987.
|
||||
- Sandra Harding. “The Curious Coincidence of Feminine and African moralities: Challenges for Feminist Theory.” In 
|
||||
|
||||
|
||||
|
||||
|
|
@ -128,79 +122,74 @@ London: Routledge. 2019.
|
|||
|
||||
## Introductory reading
|
||||
|
||||
- André Spicer. [“‘Self-care’: how a radical feminist idea was stripped of politics for the mass market.”](https://www.theguardian.com/commentisfree/2019/aug/21/self-care-radical-feminist-idea-mass-market) The Guardian, 21 August 2019.
|
||||
- 
|
||||
|
||||
## Some key readings
|
||||
|
||||
- Audre Lorde. [A Burst of Light: and other essays.](https://library.memoryoftheworld.org/#/book/4795e144-32a3-4ee4-afd0-500199b1da41) Mineola, New York: Ixia Press, an imprint of Dover Publications, 2017.
|
||||
- 
|
||||
|
||||
> Winner of the 1988 Before Columbus Foundation National Book Award, this path-breaking collection of essays is a clarion call to build communities that nurture our spirit. Lorde announces the need for a radical politics of intersectionality while struggling to maintain her own faith as she wages a battle against liver cancer. From reflections on her struggle with the disease to thoughts on lesbian sexuality and African-American identity in a straight white man's world, Lorde's voice remains enduringly relevant in today's political landscape. Those who practice and encourage social justice activism frequently quote her exhortation, "Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare."
|
||||
> Winner of the 1988 Before Columbus Foundation National Book Award, this path-breaking collection of essays is a clarion call to build communities that nurture our spirit. Lorde announces the need for a radical politics of intersectionality while struggling to maintain her own faith as she wages a battle against liver cancer. From reflections on her struggle with the disease to thoughts on lesbian sexuality and African-American identity in a straight white man's world, Lorde's voice remains enduringly relevant in today's political landscape. Those who practice and encourage social justice activism frequently quote her exhortation, "Caring for myself is not self-indulgence, it is self-preservation, and that is an act of political warfare."
|
||||
|
||||
- Michel Foucault. [The Care of the Self. Volume 3 of the History of Sexuality.](https://library.memoryoftheworld.org/#/book/e99416e9-9c62-44d7-b5d9-dab8ee67c187) New York: Pantheon Books, 1986.
|
||||
- 
|
||||
|
||||
|
||||
- Michel Foucault. [“The Ethics of the Concern of the Self as a Practice of Freedom”](https://library.memoryoftheworld.org/#/book/7f69b216-4ae6-4b2b-aba7-8d31fb477516), in Ethics: Subjectivity and Truth. New York: The New Press, 1997. 281-301.
|
||||
- Michel Foucault. “The Ethics of the Concern of the Self as a Practice of Freedom.” In 
|
||||
|
||||
> The risk of dominating others and exercising a tyrannical power over them arises precisely only when one has not taken care of the self and has become the slave of one’s desires. But if you take proper care of yourself, that is, if you know ontologically what you are, if you know what you are capable of, if you know what it means for you to be a citizen of a city... if you know what things you should and should not fear, if you know what you can reasonably hope for and, on the other hand, what things should not matter to you, if you know, finally, that you should not be afraid of death – if you know all this, you cannot abuse your power over others.
|
||||
> The risk of dominating others and exercising a tyrannical power over them arises precisely only when one has not taken care of the self and has become the slave of one’s desires. But if you take proper care of yourself, that is, if you know ontologically what you are, if you know what you are capable of, if you know what it means for you to be a citizen of a city... if you know what things you should and should not fear, if you know what you can reasonably hope for and, on the other hand, what things should not matter to you, if you know, finally, that you should not be afraid of death – if you know all this, you cannot abuse your power over others.
|
||||
|
||||
- Michel Foucault. [“Technologies of the Self” in Ethics: Subjectivity and Truth.](https://library.memoryoftheworld.org/#/book/7f69b216-4ae6-4b2b-aba7-8d31fb477516) New York: The New Press, 1994. 221-251.
|
||||
- Michel Foucault. “Technologies of the Self.” In 
|
||||
|
||||
> There are several reasons why “know yourself” has obscured “take care of yourself.” First, there has been a profound transformation in the moral principles of Western society. We find it difficult to base rigorous morality and austere principles on the precept that we should give more care to ourselves than to anything else in the world. We are more inclined to see taking care of ourselves as an immorality, as a means of escape from all possible rules. We inherit the tradition of Christian morality which makes self-renunciation the condition for salvation. To know oneself was, paradoxically, a means of self-renunciation.
|
||||
|
||||
## Further resources
|
||||
|
||||
- Richard Shusterman. 2000. “Somaesthetics and Care of the Self: The Case of Foucault.” Monist 83(4): 530–551.
|
||||
- 
|
||||
|
||||
- Ahmed, Sara. [Selfcare as Warfare](https://feministkilljoys.com/2014/08/25/selfcare-as-warfare/), feministkilljoys blog, published on 25 August 2014
|
||||
- 
|
||||
|
||||
- Michaeli, I. (2017). Self-Care: An Act of Political Warfare or a Neoliberal Trap? Development, 60(1-2), 50–56.
|
||||
- 
|
||||
|
||||
- Keely Tongate, [“Women’s survival strategies in Chechnya: from self-care to caring for each other.”](https://www.opendemocracy.net/en/transformation/womens-survival-strategies-in-chechnya-from-self-care-to-caring-for-ea/) openDemocracy, 29 August 2013.
|
||||
- 
|
||||
|
||||
|
||||
- AWID Forum’s Wellbeing Advisory Group and the Black Feminisms Forum. [Webinar Summary: Self-Care and Collective Wellbeing.](https://www.awid.org/news-and-analysis/webinar-summary-self-care-and-collective-wellbeing)
|
||||
- AWID Forum’s Wellbeing Advisory Group and the Black Feminisms Forum. [Webinar Summary: Self-Care and Collective Wellbeing.](https://www.awid.org/news-and-analysis/webinar-summary-self-care-and-collective-wellbeing)
|
||||
|
||||
|
||||
# Caring as a Way of Knowing
|
||||
|
||||
|
||||
## Some key readings
|
||||
|
||||
- , in Haraway, D. (ed.), Simians, Cyborgs, and Women: The Reinvention of Nature, 183–201, New York: Routledge.
|
||||
- , in Haraway, D. (ed.), *Simians, Cyborgs, and Women: The Reinvention of Nature*, 183–201, Routledge.
|
||||
|
||||
- 
|
||||
|
||||
- Isabelle Stengers. [The Care of the Possible: Isabelle Stengers Interviewed by Erik Bordeleau](https://library.memoryoftheworld.org/#/book/e65d708d-336d-45e0-bab1-73b6b89d8859).
|
||||
|
||||
- 
|
||||
|
||||
|
||||
## Further resources
|
||||
|
||||
- Sandra Harding. [The Science Question in Feminism](https://library.memoryoftheworld.org/#/book/6e8e06be-8bb4-4546-9092-787312e83b01), Ithaca, NY: Cornell University Press, 1986.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
-
|
||||
-
|
||||
- 
|
||||
|
||||
- Isabelle Stengers. [Another Science Is Possible: A Manifesto for Slow Science.](https://library.memoryoftheworld.org/#/book/01bb6f33-8d9d-4318-833c-ca2d925793b9) Polity, 2018.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
|
||||
|
||||
# Care Labour and Social Reproduction
|
||||
|
||||
|
||||
## Some introductory readings
|
||||
|
||||
- 
|
||||
|
||||
- Rada Katsarova. [“Repression and Resistance on the Terrain of Social Reproduction: Historical Trajectories, Contemporary Openings.”](https://www.viewpointmag.com/2015/10/31/repression-and-resistance-on-the-terrain-of-social-reproduction-historical-trajectories-contemporary-openings/) Viewpoint magazine. October 31, 2015.
|
||||
|
||||
|
||||
- Celeste Murillo. [“Producing and Reproducing: Capitalism’s Dual Oppression of Women.”](https://www.leftvoice.org/On-Reproductive-Labor-Wage-Slavery-and-the-New-Working-Class) Left Voice. September 11, 2018.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
|
|
@ -208,66 +197,52 @@ London: Routledge. 2019.
|
|||
|
||||
- 
|
||||
|
||||
- Arlie Russell Hochschild. [The Managed Heart: Commercialization of Human Feeling.](https://library.memoryoftheworld.org/#/book/07d2b96c-3703-4752-9e65-30b7f44e4691)
|
||||
University of California Press, 2012.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- Leopoldina Fortunati. [The Arcane of Reproduction: Housework, Prostitution, Labor and Capital.](https://library.memoryoftheworld.org/#/book/4467b300-ea2c-4ca7-9f50-d77033c0b276)
|
||||
Autonomedia, 1995.
|
||||
|
||||
|
||||
- Silvia Federici. [Wages Against Housework.](https://library.memoryoftheworld.org/#/book/0860b3b2-7fb7-4038-9373-42765366c13e) Bristol: Power of Women Collective and the Falliing Wall Press. 1975
|
||||
|
||||
|
||||
- Silvia Federici. [Caliban and the Witch: women, the body and primitive accumulation.](https://library.memoryoftheworld.org/#/book/88f27dc9-a2c4-4445-beac-5f423c458a1d) Autonomedia, 2004.
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
|
||||
- 
|
||||
|
||||
|
||||
|
||||
## Further resources
|
||||
|
||||
- Susan Ferguson at al. Historical Materialism Volume 24, Issue 2 (2016) Symposium on Social Reproduction.
|
||||
|
||||
- Katie Meehan and Kendra Strauss (Editors), [Precarious Worlds: Contested Geographies of Social Reproduction](https://library.memoryoftheworld.org/#/book/58a7f3d2-4fdd-4b8f-8d10-4495999c6fa7). Athens and London: The University of Georgia Press. 2015.
|
||||
- Susan Ferguson at al. *Historical Materialism.* Volume 24, Issue 2 (2016) [Symposium on Social Reproduction](https://www.historicalmaterialism.org/journal/volume-24-issue-2-2016/).
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- Lise Vogel, “Domestic Labor Revisited”. Science & Society, Volume 64, Number 2 (Summer, 2000), pp. 151-170
|
||||
- 
|
||||
|
||||
- Annemarie Mol, The Logic of Care: Health and the Problem of Patient Choice, Routledge, 2008
|
||||
- 
|
||||
|
||||
- Carolyn Merchant, [Radical Ecology: The Search for a Livable World.](https://library.memoryoftheworld.org/#/book/63c547bc-13d6-4da1-b78b-9747a65d7295) Routledge, 2012.
|
||||
- 
|
||||
|
||||
- Raj Patel and Jason W Moore: A History of the World in Seven Cheap Things: A Guide to Capitalism, Nature, and the Future of the Planet. University of California Press, Year: 2017
|
||||
- 
|
||||
|
||||
- Louis Althusser. [On the Reproduction of Capitalism: Ideology and Ideological State Apparatuses.](https://library.memoryoftheworld.org/#/book/2cb4578e-4df0-423a-b913-504cb8f31346) Verso, 2014.
|
||||
- 
|
||||
|
||||
- Michelle Murphy. [Seizing the Means of Reproduction: Entanglements of Feminism, Health, and Technoscience.](https://library.memoryoftheworld.org/#/book/4d9f8f68-f9d6-46cf-99a8-bd48ef6f4b16) Duke University, 2012/
|
||||
- 
|
||||
|
||||
- [Caring Labour: an archive](https://caringlabor.wordpress.com/). Website.
|
||||
This site was born as an attempt by students in the East Bay in California to understand our role in the fight to prevent the closure of a community college childcare center and the layoffs of eight childcare workers.
|
||||
|
||||
This site was born as an attempt by students in the East Bay in California to understand our role in the fight to prevent the closure of a community college childcare center and the layoffs of eight childcare workers.
|
||||
|
||||
- [CareForce](http://www.careforce.co/) (film / public art project)
|
||||
Initiated by artist [Marisa Morán Jahn](https://www.marisajahn.com/careforce) (Studio REV-) with the National Domestic Workers Alliance (NDWA), the CareForce is an ongoing set of public art projects amplifying the voices of America’s fastest growing workforce — caregivers.
|
||||
|
||||
Initiated by artist [Marisa Morán Jahn](https://www.marisajahn.com/careforce) (Studio REV-) with the National Domestic Workers Alliance (NDWA), the CareForce is an ongoing set of public art projects amplifying the voices of America’s fastest growing workforce — caregivers.
|
||||
|
||||
|
||||
- Mierle Laderman Ukeles. [Manifesto for Maintenance Art. Proposal For An Exhibition “Care”](https://www.queensmuseum.org/wp-content/uploads/2016/04/Ukeles_MANIFESTO.pdf). 1969.
|
||||
|
||||
- 
|
||||
|
||||
- [The Reproductive Sociology Research Group](http://www.reprosoc.com/), Cambridge University.
|
||||
|
||||
|
||||
- 
|
||||
|
||||
- bell hooks. [“Homeplace (A Site of Resistance)”.](http://libcom.org/files/hooks-reading-1.pdf) In: Yearning: Race, gender, and cultural politics. Boston, MA: South End Press. Chicago, 1990.
|
||||
- 
|
||||
|
||||
- Susan Stall and Randy Stoecker. “Community Organizing or Organizing Community? Gender and the Crafts of Empowerment”. Gender and Society, Vol. 12, No. 6, Special Issue: Gender and Social Movements, Part 1
|
||||
(Dec., 1998), pp. 729-756.
|
||||
- 
|
||||
|
|
|
|||
|
|
@ -4,21 +4,28 @@ title: "Part Two: Wishes"
|
|||
|
||||
# Part two: Wishes
|
||||
Nothing makes me feel more alive than helping solve other people’s problems. It makes me feel powerful, useful, connected and of service. It is necessary work, and it uses all my skills: deep attention, creative problem solving, vengeful empathy. But the focus on problems, which tend to arise in moments of or approaching crisis, means we can never plan very far into the future. Because most of my loved ones have very little money or security, we use chewing gum to plug the leaks only long enough to get us to the next disaster. This is the way most of us must live right now at the intersection of many multi layered crises. We feel we can’t dare to wish for anything in case it distracts us from the crisis at hand, as if wishing were an unacceptable indulgence. Sybille Peters is an artist who has theorized wishes as a fundamental part of rigorous research practices. If it wasn’t for her work I think I would be unable to use the word without rolling my eyes at the same time.
|
||||
But what if we challenge ourselves to see through these emergencies and to go towards our wishes despite all the holes in our boats? After all, those holes are only going to get plugged, not really fixed, until we reach some sort of destination. Right now we keep going in circles. I think that in some way we use our own personal crises as a distraction when we are afraid of what we might wish for. So long avoided in the name of survival, we may not know our wishes, or we may not recognize them, especially if our wishes do not comply with what is on offer. We may feel like our wishes are not utterable, or that we don’t deserve to have wishes, either because we’re obviously a failure or because we already have too much. We may feel that our wishes don’t make sense in a capitalist context. We may have never seen a good wish come to fruition. We may feel that our wishes are too weird or individualistic or simple to talk about in the company of people we respect, who appear to have much better wishes. Or maybe there simply isn’t time to talk about this bullshit, which will keep us from the work of survival... and inevitably lead us to more disappointment. Making wishes in the apocalypse feels risky. But maybe the apocalypse in one way came from too many neglected wishes.
|
||||
|
||||
***If all our crises are connected, then all our wishes are conspiring***
|
||||
But what if we challenge ourselves to see through these emergencies and to go towards our wishes despite all the holes in our boats? After all, those holes are only going to get plugged, not really fixed, until we reach some sort of destination. Right now we keep going in circles. I think that in some way we use our own personal crises as a distraction when we are afraid of what we might wish for. So long avoided in the name of survival, we may not know our wishes, or we may not recognize them, especially if our wishes do not comply with what is on offer. We may feel like our wishes are not utterable, or that we don’t deserve to have wishes, either because we’re obviously a failure or because we already have too much. We may feel that our wishes don’t make sense in a capitalist context. We may have never seen a good wish come to fruition. We may feel that our wishes are too weird or individualistic or simple to talk about in the company of people we respect, who appear to have much better wishes. Or maybe there simply isn’t time to talk about this bullshit, which will keep us from the work of survival... and inevitably lead us to more disappointment. Making wishes in the apocalypse feels risky. But maybe the apocalypse in one way came from too many neglected wishes.
|
||||
|
||||
I have a sixth or seventh sense that your deepest wishes may not be that different from mine. It takes time to be able to understand and articulate them. Even if I knew my wishes I may not be able to describe them because there aren’t many opportunities to practice that type of thinking or speaking. I don’t think wishes can live in a vacuum. Wishes are social. We create them together as we survive and learn what we want to escape and what we want to go towards. We hold them together.
|
||||
It is hard to wish for what we haven’t yet seen. And what if all we know is that we don’t want any more of what we have been exposed to? This is very scary. We may sometimes fixate on solving problems as a way to avoid having dangerous wishes. Our wishes might demand that we abolish this society and create a new one, one that can meet all our wishes. An honest wish can make it hard or even impossible to continue to participate in this society. How are you going to go to work for minimum wage if you know it is completely disconnected from what you want or believe in? What if the only way to meet your wish in our present society is to do something or benefit from something you hate? Me too. But the dangerous wishes are there, under the bed like a monster designed by you for you.
|
||||
***If all our crises are connected, then all our wishes are conspiring***
|
||||
|
||||
## The wish beneath the wish
|
||||
I have a sixth or seventh sense that your deepest wishes may not be that different from mine. It takes time to be able to understand and articulate them. Even if I knew my wishes I may not be able to describe them because there aren’t many opportunities to practice that type of thinking or speaking. I don’t think wishes can live in a vacuum. Wishes are social. We create them together as we survive and learn what we want to escape and what we want to go towards. We hold them together.
|
||||
It is hard to wish for what we haven’t yet seen. And what if all we know is that we don’t want any more of what we have been exposed to? This is very scary. We may sometimes fixate on solving problems as a way to avoid having dangerous wishes. Our wishes might demand that we abolish this society and create a new one, one that can meet all our wishes. An honest wish can make it hard or even impossible to continue to participate in this society. How are you going to go to work for minimum wage if you know it is completely disconnected from what you want or believe in? What if the only way to meet your wish in our present society is to do something or benefit from something you hate? Me too. But the dangerous wishes are there, under the bed like a monster designed by you for you.
|
||||
|
||||
## The wish beneath the wish
|
||||
|
||||
As a member of a Triangle in the Hologram there is an opportunity to see someone’s struggles in relationship to their spoken or unspoken wishes. In isolation it can be really hard to remember our larger goals and wishes, especially when we have learned to be placated with bad news, untrustworthy information and massively unequal and unfair living conditions. This project asks all participants to uphold a forceful optimism: we will survive better together. We can create a world where our wishes are contingent on each others’ fulfillment, not on endless competition. And we suspect that the wishes we each have, when put together, can give us the energy and sustenance we need to engage in the coming crisis. We can solve each others’ problems as we go towards our dreams, and getting closer to what we want will give us the energy to continue to deal with the never-ending list of emergencies.
|
||||
|
||||
The Hologram is one methodology for unpacking our wishes, because I suspect that there is always a wish hiding below our wishes.
|
||||
|
||||
As a member of a Triangle in the Hologram there is an opportunity to see someone’s struggles in relationship to their spoken or unspoken wishes. In isolation it can be really hard to remember our larger goals and wishes, especially when we have learned to be placated with bad news, untrustworthy information and massively unequal and unfair living conditions. This project asks all participants to uphold a forceful optimism: we will survive better together. We can create a world where our wishes are contingent on each others’ fulfillment, not on endless competition. And we suspect that the wishes we each have, when put together, can give us the energy and sustenance we need to engage in the coming crisis. We can solve each others’ problems as we go towards our dreams, and getting closer to what we want will give us the energy to continue to deal with the never-ending list of emergencies.
|
||||
The Hologram is one methodology for unpacking our wishes, because I suspect that there is always a wish hiding below our wishes.
|
||||
For example, you wish for a house on a nice piece of land, somewhere quiet and beautiful. Many people do. But the first level of unpacking includes the following questions: Why might you wish for that? Had you been taught to want that? What are you reproducing? Who else benefits from that wish? Who suffers at the hand of this wish?
|
||||
Is another layer beneath that? It’s important not to get caught up in beating ourselves up for our wishes, but ask deeper questions, to understand what they are trying to say. What kind of person is constructed by this wish? A taxpayer? A head of household? A gardener? A home decorator? A mother? Does the wish produce the character that you need and want to become, in the conditions that we are living in?
|
||||
What is below this wish? Is it that you seek stability? Do you desire safety? Do you want to experience natural beauty every day? Do you want to ensure your access to food? Do you want to be able to create a safe space for others in your community?
|
||||
|
||||
Is another layer beneath that? It’s important not to get caught up in beating ourselves up for our wishes, but ask deeper questions, to understand what they are trying to say. What kind of person is constructed by this wish? A taxpayer? A head of household? A gardener? A home decorator? A mother? Does the wish produce the character that you need and want to become, in the conditions that we are living in?
|
||||
|
||||
What is below this wish? Is it that you seek stability? Do you desire safety? Do you want to experience natural beauty every day? Do you want to ensure your access to food? Do you want to be able to create a safe space for others in your community?
|
||||
|
||||
There is always a multitude of wishes below the original wish. Maybe it’s wishes all the way down. By looking below the wish without shame, we may be able to understand what it is that is non-negotiable, and how we can meet the wish without compromising our values. Because if we fail to question and complicate our wishes, most of us at some point will have a hard time striving to meet our unquestioned wish within a system that is actually killing us or others so that only a handful can have their wish fulfilled, if indeed it is their wish and not a proxy.
|
||||
|
||||
The work of excavating our wishes, of carefully and optimistically discovering our wishes beneath our wishes, and the ways our wishes are connected, is some of the work we can do in the Hologram.
|
||||
|
||||
|
||||
|
|
@ -33,10 +40,10 @@ The work of excavating our wishes, of carefully and optimistically discovering o
|
|||
|
||||
## Activity 2
|
||||
|
||||
Move your arms as if you are swimming freestyle, extending one, then the other, in constant motion in big circles, elbows pulling the arms above your shoulders.
|
||||
Move your arms as if you are swimming freestyle, extending one, then the other, in constant motion in big circles, elbows pulling the arms above your shoulders.
|
||||
|
||||
As you swim imagine yourself in a vast ocean. Night is falling and a storm is coming. You can’t see the shore, so you use your intuition to orient you. Project yourself in that direction, and swim vigorously so that the motion will naturally put your breath into rhythm. Continue for 7 minutes.
|
||||
|
||||
Now, make a list of the three biggest challenges you currently face. If you overcame each of these challenges, recovered your energy, and realized you could safely make a wish, what would that wish be?
|
||||
Now, make a list of the three biggest challenges you currently face. If you overcame each of these challenges, recovered your energy, and realized you could safely make a wish, what would that wish be?
|
||||
|
||||
What would it feel like to have support confronting these challenges? How would the three people you listed in Activity 1 offer you the kind of support you need to get to the wish? Create an invitation to your triangle that describes the type of support you would like to receive if they would join your Hologram.
|
||||
|
|
|
|||
|
|
@ -20,7 +20,7 @@ Therefore:
|
|||
|
||||
> “Being-in-common – that is, community – can no longer be thought of or felt as a community of humans alone; it must become multi-species community that includes all of those with whom our livelihoods are interdependent and interrelated.”- Katherine Gibson
|
||||
|
||||
Let's talk a bit about the context now. In the last decades, the organization of social reproduction – the daily and generational reproductive labour occurring in households, schools, hospitals, communities, lands, etc. – has become a subject of inquiry and a central topic from the perspective of capital investments and the labour market: a battle-ground of privatization, regulation and power dynamics along the lines of gender, race, and class.
|
||||
Let's talk a bit about the context now. In the last decades, the organization of social reproduction – the daily and generational reproductive labour occurring in households, schools, hospitals, communities, lands, etc. – has become a subject of inquiry and a central topic from the perspective of capital investments and the labour market: a battle-ground of privatization, regulation and power dynamics along the lines of gender, race, and class.
|
||||
|
||||
Within a western perspective, the one I am working and thinking from, it has become evident that the crisis of the welfare system has resulted in many people being "left behind." One response has been a market-oriented “techno-solutionist” hope (Evgeny Morozov, 2013) that digital technologies will help society address the reorganization of care needs (i.e. through health and disease prevention apps). These technologies are mostly developed for individual connected users while they confer a special status to the technologisits involved in defining and solving societal problems. Another response has seen people turn to more common ways of organizing care themselves. Such is the case of the rising platform cooperativism movement; of the transnational collectives experimenting with “Instituting Otherwise” methods (BAK, 2016); and of practices of radical redistribution of income, time, space, and knowledge. These communities are positioning care within specific forms of situated, embodied practices tinkering with technologies. They are refusing the exploitation of the present labour conditions and expressing a transformative vision through commoning wealth and health. They are practicing a different conceptualization of value and values and, finally, they are rethinking assemblages and kinships from a non-human centric perspective.
|
||||
|
||||
|
|
@ -32,9 +32,9 @@ The capacity to change perspective depends on a collective redefinition of value
|
|||
|
||||
# Sessions in this topic
|
||||
|
||||
The following sessions are therefore based on a workshopping practice that makes use of tools from radical play, creative and visual methods for social research and speculative interventions. Sessions come from readings and reflections made within the communities of [Macao](http://macaomilano.org) and [Soprasotto](http://soprasottomilano.it/), which I am part of. The first community is a cultural center organized by art workers since 2012 in Milan (there are several articles online, however, I wrote [this](http://hcommons.org/deposits/item/hc:19821/) about it). The second commuinty is a pirate nest organized by parents since 2013 in Milan ([here](http://commonfare.net/it/stories/soprasotto-asilo-autogestito?story_locale=en) a short description), last two sessionin are specifically dedicated to this experiment.
|
||||
The following sessions are therefore based on a workshopping practice that makes use of tools from radical play, creative and visual methods for social research and speculative interventions. Sessions come from readings and reflections made within the communities of [Macao](http://macaomilano.org) and [Soprasotto](http://soprasottomilano.it/), which I am part of. The first community is a cultural center organized by art workers since 2012 in Milan (there are several articles online, however, I wrote  about it). The second commuinty is a pirate nest organized by parents since 2013 in Milan ([here](http://commonfare.net/it/stories/soprasotto-asilo-autogestito?story_locale=en) a short description), the last two sessions are specifically dedicated to this experiment.
|
||||
|
||||
These workshops are straightforward, although able to foster discussions around complex topics (such as social reproduction, the refusal of work, the normativity of social organization). Their aim is to collectively visualize and understand in playful ways:
|
||||
These workshops are straightforward, although able to foster discussions around complex topics (such as social reproduction, the refusal of work, the normativity of social organization). Their aim is to collectively visualize and understand in playful ways:
|
||||
- the present relations of power and their asymmetries:  and ;
|
||||
- the capacity of our decisions to determine common futures and the power dynamics at play when decisions are organized and displayed:  and ;
|
||||
- and finally, the potential that different ways of “commoning care” are able to unfold  and .
|
||||
|
|
|
|||
|
|
@ -48,7 +48,7 @@ Over the last few decades, capitalist development has privatised, defunded and u
|
|||
|
||||
The last four decades have seen a two-to three-fold increase in zoonotic leaps of viruses from animals to humans. The zoonotic leaps such as Coronavirus, which seems to have originated from bats (and is found also in other animals), are a consequence of the incursion of industrial agriculture and farming into natural habitats and of growing inclusion of wild species into capitalist food commodity chains that have created conditions for such spillovers. Degraded ecosystems, with their complexity reduced to benefit industrial agriculture, have a lower capacity to halt the spread of epidemics. This will only worsen as planetary ecological destabilisation is expected to spawn new pathogens at an increasing rate. Recent studies are also highlighting the correlation between the severity of the impact of coronavirus and the rates of air pollution in affected areas.
|
||||
|
||||
For the majority of people on this planet, who are deemed expendible from the point of view of capital, to die from epidemics or even common viruses has been the norm for a very long time. The pre-existing conditions of neo-colonial poverty, poor health, malnutrition and degraded habitat can weaponise viruses and epidemics. It is believed that 60% of deaths from the Spanish Flue was in Western Bengal. The worst is, however, that many of these diseases have known cures and vaccines. In the UK, for instance, the life expectancy between the richest and the poorest kids is today of [18 years](https://www.ft.com/content/35003f82-565d-11ea-abe5-8e03987b7b20?fbclid=IwAR3bBaG61uScXBsqFIvK8cub7AhbBKiJMVCoSM2DwOGe5z9Ee18AI2funvg). What Coronavirus is introducing is a class-less variable in the disposition of care provisions, making it impossible, for the moment, to sort out the damned from those who can be saved along the usual axes of discrimination. This condition will not last for long.
|
||||
For the majority of people on this planet, who are deemed expendible from the point of view of capital, to die from epidemics or even common viruses has been the norm for a very long time. The pre-existing conditions of neo-colonial poverty, poor health, malnutrition and degraded habitat can weaponise viruses and epidemics. It is believed that 60% of deaths from the Spanish Flue was in Western Bengal. The worst is, however, that many of these diseases have known cures and vaccines. In England, for instance, the life expectancy gap between the richest and the poorest kids today is [18 years](bib:). What Coronavirus is introducing is a class-less variable in the disposition of care provisions, making it impossible, for the moment, to sort out the damned from those who can be saved along the usual axes of discrimination. This condition will not last for long.
|
||||
|
||||
## A crisis of domesticity
|
||||
|
||||
|
|
@ -134,4 +134,4 @@ These are also some sessions already in the syllabus that provide more sources t
|
|||
# Further reading
|
||||
**See individual sessions and the page with **.
|
||||
|
||||
---
|
||||
---
|
||||
|
|
|
|||
|
|
@ -8,13 +8,13 @@ has_sessions: ["mythbusting.md", "collectivememorywritingbycriminalizedactivists
|
|||
***Keywords:*** criminalization, police, state, governmentality, crimmigration, migrants, refugees, Police (cops) violence/coercion
|
||||
|
||||
---
|
||||
When Cédric Herrou was handcuffed and taken to jail by a few police officers, the news worldwide portrayed him as a criminal. One didn't even have to ask why but assumed that helping illegal crossings of migrants from Italy to France was terribly wrong. The mere fact that he helped an *illegal* migrant move justified the ways the repressive apparatus of the state treated him - publicly handcuffed and subjected to further punitive procedures. Accused of smuggling and taken into four-month custody, Herrou was brought to a trial. The trial was turned against Herrou both in the courtroom and publicly as helping the illegal crossings of refugees was strongly condemned. However, a few months later, the principle of *fraternity* enshrined in the French constitution lead to Herrou's [release](https://www.reuters.com/article/us-europe-migrants-france-court/french-farmer-who-helped-migrants-showed-fraternity-court-rules-idUSKBN1JW25S), as it conferred the freedom to provide humanitarian assistance and help others regardless whether they were legally or illegally present on the territory.
|
||||
When Cédric Herrou was handcuffed and taken to jail by a few police officers, the news worldwide portrayed him as a criminal. One didn't even have to ask why but assumed that helping illegal crossings of migrants from Italy to France was terribly wrong. The mere fact that he helped an *illegal* migrant move justified the ways the repressive apparatus of the state treated him - publicly handcuffed and subjected to further punitive procedures. Accused of smuggling and taken into four-month custody, Herrou was brought to a trial. The trial was turned against Herrou both in the courtroom and publicly as helping the illegal crossings of refugees was strongly condemned. However, a few months later, the principle of *fraternity* enshrined in the French constitution lead to Herrou's , as it conferred the freedom to provide humanitarian assistance and help others regardless whether they were legally or illegally present on the territory.
|
||||
|
||||
A recently published report  discusses prosecution of more than 40 individuals who dared to assist migrants and refugees in crossing the sea or land borders irregularly. It covers case studies that speak to the rigidity of migration management and regulation of civic disobedience-in-solidarity with migrants and refugees. A recent [case of a war veteran Dragan Umičević](https://www.portalnovosti.com/dragan-umicevic-kazna-meni-je-poruka-drugima) of [Are You Syrious](https://euractiv.jutarnji.hr/en/politics-and-society/migrations/humanitarian-ngos-under-assault-from-radicals-spurned-by-authorities/8078207/), who helped a group of refugees including six children freezing in winter at the Croatian-Serbian border, or [Scott Warren of No more deaths](https://www.thenewhumanitarian.org/news/2019/06/07/creeping-criminalisation-humanitarian-aid) in Arizona who helped two undocumented migrants along the US-Mexico border, or a volunteer and Syrian refugee [Sarah Mardini of Emergency Response Centre International](https://www.thenewhumanitarian.org/feature/2019/05/02/refugee-volunteer-prisoner-sarah-mardini-and-europe-s-hardening-line-migration), who was arrested for her humanitarian work in Moira camp, or a ship captain [Carola Rackete of Sea-Watch](https://www.youtube.com/watch?v=E-p8_V40Wvk), who docked the migrant rescue ship in the port of Lampedusa without authorization, or a [mayor of Riace Domenico Lucano](https://www.theguardian.com/world/2018/oct/02/pro-refugee-italian-mayor-arrested-suspicion-aiding-illegal-migration-domenico-lucano-riace), who was arrested under accusation of aiding illegal immigrants - all those events speak strongly of clampdown on solidarity actions with migrants and refugees. These people and their organization, just as numerous others that stay invisible and hidden from public sight, have come under state prosecution instrumentalizing the rigid anti-smuggling legal provisions. Fekete notes that "The emergence of autonomous migrant and refugee solidarity movements and the lengths individuals were prepared to go to help were perceived by states as a threat to their control of borders."
|
||||
A recently published report  discusses prosecution of more than 40 individuals who dared to assist migrants and refugees in crossing the sea or land borders irregularly. It covers case studies that speak to the rigidity of migration management and regulation of civic disobedience-in-solidarity with migrants and refugees. A recent  of , who helped a group of refugees including six children freezing in winter at the Croatian-Serbian border, or  in Arizona who helped two undocumented migrants along the US-Mexico border, or a volunteer and Syrian refugee , who was arrested for her humanitarian work in Moira camp, or a ship captain [Carola Rackete of Sea-Watch](https://www.youtube.com/watch?v=E-p8_V40Wvk), who docked the migrant rescue ship in the port of Lampedusa without authorization, or a , who was arrested under accusation of aiding illegal immigrants - all those events speak strongly of clampdown on solidarity actions with migrants and refugees. These people and their organization, just as numerous others that stay invisible and hidden from public sight, have come under state prosecution instrumentalizing the rigid anti-smuggling legal provisions. Fekete notes that "The emergence of autonomous migrant and refugee solidarity movements and the lengths individuals were prepared to go to help were perceived by states as a threat to their control of borders."
|
||||
|
||||
The border control and the *security obsession* as coined by Mattelart (2010) have been strongly inscribed in the current European, American and global migration regimes. They have been labelling migrants and refugees as threats and creating an industry *enemizing* them and those who identify and solidarize with them.
|
||||
|
||||
Illegal or irregular crossings of migrants represent one of the most serious violations of entering foreign sovereign territory within the complex web of punitive technologies entailed in the migration management regimes. Both migrants who are perceived as bodies carrying the culture of criminality (cf. [Harvest of Empire](http://harvestofempiremovie.com/)) and helpers, whether they help crossings for the intrinsic reasons or for the extrinsic reason of money, are represented as criminals. The current migration regime treats them all as smugglers and criminals alike so that the logical and only next step is incarceration and punishment. That representation is perpetual due to its productive spread - it is not only centralized in state actors but among the public too. We sure can notice the spill-over effects within societies, where the fear of danger and unsafety stoked by intense propaganda we have been exposed to in our everyday lives (remember Viktor Orbán or Matteo Salvini's political agendas) mobilized defence mechanisms. Drawing on the Foucauldian approach, the *governmentality* of criminalization of migration (i.e. crimmigration) and criminalization of solidarity has permeated different spaces.
|
||||
Illegal or irregular crossings of migrants represent one of the most serious violations of entering foreign sovereign territory within the complex web of punitive technologies entailed in the migration management regimes. Both migrants who are perceived as bodies carrying the culture of criminality (cf. [Harvest of Empire](http://harvestofempiremovie.com/)) and helpers, whether they help crossings for the intrinsic reasons or for the extrinsic reason of money, are represented as criminals. The current migration regime treats them all as smugglers and criminals alike so that the logical and only next step is incarceration and punishment. That representation is perpetual due to its productive spread - it is not only centralized in state actors but among the public too. We sure can notice the spill-over effects within societies, where the fear of danger and unsafety stoked by intense propaganda we have been exposed to in our everyday lives (remember Viktor Orbán or Matteo Salvini's political agendas) mobilized defence mechanisms. Drawing on the Foucauldian approach, the *governmentality* of criminalization of migration (i.e. crimmigration) and criminalization of solidarity has permeated different spaces.
|
||||
|
||||
Criminalization of solidarity through humanitarian assistance represents violation of the international humanitarian law and international human rights law as well as a violation of constitutions and legislations of liberal democracies. It is also deeply counter-human and counter-social. Yet, the production of fear and danger has been extremely pervasive, thus deteriorating social trust and deepening the harm perpetuated against refugees and migrants.
|
||||
|
||||
|
|
@ -34,23 +34,22 @@ mythbusting, collectivememorywritingbycriminalizedactivists, calloutcopscallouts
|
|||
|
||||
## Reports and Press Releases
|
||||
|
||||
- Are You Syrious: [When governments turn against volunteers](https://medium.com/are-you-syrious/ays-special-when-governments-turn-against-volunteers-the-case-of-ays-81fcfe0e80e7)
|
||||
- Centre for Peace Studies: [Criminalisation of Solidarity in the EU
|
||||
International Federation for Human Rights: Joint statement: The EU must stop the criminalisation of solidarity with migrants and refugees](https://www.fidh.org/en/issues/human-rights-defenders/joint-statement-the-eu-must-stop-the-criminalisation-of-solidarity)
|
||||
- Institute of Race Relations: [When citizens won’t be silenced: citizens’ solidarity and crimminalization](http://www.irr.org.uk/publications/issues/when-witnesses-wont-be-silenced-citizens-solidarity-and-criminalisation/)
|
||||
- [87 European organisations call on Hungary to withdraw proposed laws targeting groups working with migrants and refugees](https://www.ecre.org/87-european-organisations-call-on-hungary-to-withdraw-proposed-laws-targeting-groups-working-with-migrants-and-refugees/)
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
|
||||
## Web pages
|
||||
|
||||
- Emmaüs Roya - https://defendstacitoyennete.fr
|
||||
- Border Angels - https://www.borderangels.org
|
||||
- Docs not Cops - http://www.docsnotcops.co.uk
|
||||
- Patients not Passports - https://patientsnotpassports.co.uk
|
||||
- Migrants Organise - https://www.migrantsorganise.org
|
||||
- Shapshots from the borders - http://www.snapshotsfromtheborders.eu/criminalization-of-solidarity/
|
||||
- Emmaüs Roya - https://defendstacitoyennete.fr
|
||||
- Border Angels - https://www.borderangels.org
|
||||
- Docs not Cops - http://www.docsnotcops.co.uk
|
||||
- Patients not Passports - https://patientsnotpassports.co.uk
|
||||
- Migrants Organise - https://www.migrantsorganise.org
|
||||
- Shapshots from the borders - http://www.snapshotsfromtheborders.eu/criminalization-of-solidarity/
|
||||
|
||||
## Books
|
||||
|
||||
|
|
@ -62,4 +61,3 @@ International Federation for Human Rights: Joint statement: The EU must stop the
|
|||
- 
|
||||
- 
|
||||
- 
|
||||
|
||||
|
|
|
|||
|
|
@ -5,23 +5,23 @@ has_sessions: ["diversifingyournarratives.md", "mappingtheunspoken.md", "etextil
|
|||
|
||||
|
||||
# Introduction
|
||||
Pirate Care is an emergent phenomenon where a growing number of initiatives related to health and care find themselves inhabiting grey regulatory zones, which pop-up more and more often. At the same time, a lot of projects born within the maker community, intersecting with hacker culture, are using open source and digital technologies to co-create solutions in situations where public or private institutions are idle.
|
||||
Pirate Care is an emergent phenomenon where a growing number of initiatives related to health and care find themselves inhabiting grey regulatory zones, which pop-up more and more often. At the same time, a lot of projects born within the maker community, intersecting with hacker culture, are using open source and digital technologies to co-create solutions in situations where public or private institutions are idle.
|
||||
|
||||
These initiatives share the vision that technology can be redirected toward new purposes and grounded to sustain different narratives, in which citizen perceive themselves as “contributors” rather than “consumers” of technology and science. Actively countering the deterministic trends of both these domains, the makers’ approach enhances the relation with the world through concrete material engagement, by challenging normative views of knowledge production and expertise.
|
||||
|
||||
Hackers and Makers ideally embrace an egalitarian vision of making, but very often, in practice, we see that at the level of access and opportunities such values lack a concrete application, because making always takes place in spaces and times influenced by institutional, societal, and individual histories.
|
||||
|
||||
This contribution to the Pirate Care Syllabus is a tentative effort to start a process of sharing resources and practices to recognise, on one side, how science and technology have been playing a leading role in the toolbox of the powerful, by limiting the self-empowerment of historically marginalized communities and/or reinforcing existing values and biased ideologies. On the other side, this tpoic hopes to spread a set of resources and tools within the maker community, to help it avoid the same mistakes other disciplines have done in the past and to bring awareness on the different opportunities unfolding with a more diverse approach.
|
||||
This contribution to the Pirate Care Syllabus is a tentative effort to start a process of sharing resources and practices to recognise, on one side, how science and technology have been playing a leading role in the toolbox of the powerful, by limiting the self-empowerment of historically marginalized communities and/or reinforcing existing values and biased ideologies. On the other side, this tpoic hopes to spread a set of resources and tools within the maker community, to help it avoid the same mistakes other disciplines have done in the past and to bring awareness on the different opportunities unfolding with a more diverse approach.
|
||||
|
||||
From an activist perspective, the word “decolonising” is becoming more and more useful for naming and understanding broader implications of phenomena that have a long history in shaping the social, much beyond physical borders. As [Beatrice Martini](https://beatricemartini.it/blog/decolonizing-technology-reading-list/) highlights in the introduction of her reading list:
|
||||
From an activist perspective, the word “decolonising” is becoming more and more useful for naming and understanding broader implications of phenomena that have a long history in shaping the social, much beyond physical borders. As  highlights in the introduction of her reading list:
|
||||
|
||||
> ”One example of this kind of ‘borderless colonial’ phenomenon comes from digital technology. While many technical innovations are asserted as universally positive and beneficial to communities worldwide, beyond borders and across cultures, a closer analysis of who holds the power, who has agency, and whose interests are promoted, can often reveal a very different picture.” <
|
||||
|
||||
Therefore we need to pay deeper attention to what constitutes a "community" and how the unequal distribution of agency impacts the way learning and making can take shape across the borders of gender, race, and class.
|
||||
|
||||
In recent years, the science and tech community has been taking a self-reflexive look at the role these fields of expertise played historically and presently in society, to prevent perpetuating mistakes and address patterns of exclusion. In the same way, this syllabus topic is an invitation for the maker/hacker community to embed this perspective in our practices because even science, which is first of all a method, but soon became an industry and a dispositive of power, has proved to be harmful, if not guided by ethical principles of equity.
|
||||
In recent years, the science and tech community has been taking a self-reflexive look at the role these fields of expertise played historically and presently in society, to prevent perpetuating mistakes and address patterns of exclusion. In the same way, this syllabus topic is an invitation for the maker/hacker community to embed this perspective in our practices because even science, which is first of all a method, but soon became an industry and a dispositive of power, has proved to be harmful, if not guided by ethical principles of equity.
|
||||
|
||||
As makers and hackers, developing a perspective look at our places and practices means being aware that people can simultaneously experience privilege and oppression depending on the context. The image below shows the framework by the **Intersectionality** concept which was coined by lawyer and civil rights advocate Kimberlé W. Crenshaw in 1989, and rooted in the research and activism of women of color, extending back to Sojourner Truth’s [“Ain’t I a Woman”](https://www.nps.gov/articles/sojourner-truth.htm) speech in 1851. It reveals how the most pressing social justice issues can't be productively addressed through traditional frameworks or by explaining these problems as the product of just one axis of exclusion. We need to take a deeper look at the interconnected factors that influence power, privilege and oppression and the intersectional approach helps focus on systems and contexts to be decolonised.
|
||||
As makers and hackers, developing a perspective look at our places and practices means being aware that people can simultaneously experience privilege and oppression depending on the context. The image below shows the framework by the **Intersectionality** concept which was coined by lawyer and civil rights advocate Kimberlé W. Crenshaw in 1989, and rooted in the research and activism of women of color, extending back to Sojourner Truth’s [“Ain’t I a Woman”](bib:cdab655e-a5b1-4fd0-8ba7-04203157bbf1) speech in 1851. It reveals how the most pressing social justice issues can't be productively addressed through traditional frameworks or by explaining these problems as the product of just one axis of exclusion. We need to take a deeper look at the interconnected factors that influence power, privilege and oppression and the intersectional approach helps focus on systems and contexts to be decolonised.
|
||||
|
||||
In the makerspaces, hacking and fablab context, this means considering who is impacted (or not) by the work that we do, whose voices are missing, questioning assumptions made in activities, while we engage the community or design our educational programs.
|
||||
|
||||
|
|
@ -34,7 +34,7 @@ This topic has (so far) three sessions, where I proposed 3 possible activities t
|
|||
- 
|
||||
|
||||
|
||||
|
||||
|
||||
|
||||
# Reading Resources
|
||||
|
||||
|
|
@ -55,20 +55,20 @@ This topic has (so far) three sessions, where I proposed 3 possible activities t
|
|||
## Papers
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- [Feminist and women's hackerspaces](https://geekfeminism.wikia.org/wiki/Feminist_and_women%27s_hackerspaces)
|
||||
- 
|
||||
- 
|
||||
- [Feminist and women's hackerspaces](https://geekfeminism.wikia.org/wiki/Feminist_and_women%27s_hackerspaces)
|
||||
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- [How Race & Gender Interact To Shape Inequality](https://decolonizeallthethings.com/2019/03/19/how-race-gender-interact-to-shape-inequality/)
|
||||
- [A Longitudinal Study of Equity-Oriented STEM-Rich Making Among Youth From Historically Marginalized Communities ](https://journals.sagepub.com/doi/10.3102/0002831218758668)
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- [Queer Science: LGBT Scientists Discuss Coming Out at Work](https://www.bitchmedia.org/post/queer-science-lgbt-scientists-discuss-coming-out-at-work)
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
---
|
||||
|
||||
|
|
@ -76,25 +76,24 @@ This topic has (so far) three sessions, where I proposed 3 possible activities t
|
|||
|
||||
- 
|
||||
|
||||
On decolonizing as a concept
|
||||
- [We need a decolonized not a diverse education](http://harlot.media/articles/1058/we-need-a-decolonized-not-a-diverse-education)
|
||||
- [Digital Colonialism, the internet as a tool of cultural hegemony](https://web.archive.org/web/20190316002911/http://www.knowledgecommons.in/brasil/en/whats-wrong-with-current-internet-governance/digital-colonialism-the-internet-as-a-tool-of-cultural-hegemony/)
|
||||
**On decolonizing as a concept**
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
|
||||
|
||||
On gender diversity
|
||||
**On gender diversity**
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
- 
|
||||
|
||||
On horizontality
|
||||
**On horizontality**
|
||||
|
||||
- 
|
||||
|
||||
|
|
@ -102,11 +101,11 @@ On horizontality
|
|||
|
||||
## Links
|
||||
|
||||
- [D.A.T.S. Scientific Ethics Statement & Reading Guide](https://decolonizeallthescience.com/)
|
||||
- [Technology Colonialism](https://modelviewculture.com/pieces/technology-colonialism )
|
||||
- [D.A.T.S. Scientific Ethics Statement & Reading Guide](https://decolonizeallthescience.com/)
|
||||
- [Technology Colonialism](https://modelviewculture.com/pieces/technology-colonialism )
|
||||
- [Decolonisation is not a metaphor](https://www.researchgate.net/publication/277992187_Decolonization_Is_Not_a_Metaphor)
|
||||
- [Timeline of geek feminism](https://geekfeminism.wikia.org/wiki/Timeline_of_geek_feminism)
|
||||
- [Timeline of women in computing ](https://rarlindseysmash.com/WiCVis/index.html)
|
||||
- [Timeline of geek feminism](https://geekfeminism.wikia.org/wiki/Timeline_of_geek_feminism)
|
||||
- [Timeline of women in computing ](https://rarlindseysmash.com/WiCVis/index.html)
|
||||
- [Computer Grrrls - Exhibition](https://gaite-lyrique.net/en/event/computer-grrrls)
|
||||
- [Computer Grrrls - Leaflet](https://gaite-lyrique.net/storage/2019/04/04/computer-grrrls-exhibition-leaflet-english.pdf)
|
||||
- [Google’s Ideological Echo Chamber](https://assets.documentcloud.org/documents/3914586/Googles-Ideological-Echo-Chamber.pdf)
|
||||
|
|
|
|||
|
|
@ -5,15 +5,18 @@ has_sessions: ["trust.md", "wishes.md", "hologramtime.md", "patterns.md", "holog
|
|||
# The Hologram: An open-source, peer-to-peer, viral social technology for dehabituating humans from capitalism
|
||||
|
||||
The following is a short course to prepare us to become holograms, which is to say to develop and practice The Hologram as a method of organized social care and collective liberation. In a world where caring is criminalized when not performed by the proper authorities, while racial capitalism ensures that everyone is a little sick, we need pirate practices that do not comply with the for-profit, nationalist, carceral healthcare systems . This peer to peer practice offers a structured set of instructions for how to distribute the labour of care and to reveal that everyone is a healer and can be healed. We can produce health with stuff we have, hidden in plain sight. It is a pirate practice in that it is proactive and disobedient, it is a formalization of what people already know what to do-- it just gives us permission and helps us remember how . It does so with a wish to create a network of healthy and cooperative people who can use their collective power to demolish capitalism and to build a new world.
|
||||
This curriculum is the residue of a four-part Hologram workshop designed and delivered once per week by Cassie Thornton and Lita Wallis online with a group of 28 participants from around the world in April 2020 during the Covid-19 lockdown. These texts are currently used in all of our ongoing Hologram training courses, and anyone who is interested in the project or course is welcome to read and work with these materials.
|
||||
The objective of the past, present and future Hologram courses is to create a laboratory to experiment with building social and communicative skills and practices that would be useful to starting and maintaining a Hologram. The group practices specific verbal and somatic communication skills and experiments with vulnerability, trust and cooperation, all contextualized in a theoretical framework. Throughout each course, all participants attempt to use the personal pronoun “we” when describing their own or another person’s experiences, thoughts or feelings.
|
||||
This curriculum is the residue of a four-part Hologram workshop designed and delivered once per week by Cassie Thornton and Lita Wallis online with a group of 28 participants from around the world in April 2020 during the Covid-19 lockdown. These texts are currently used in all of our ongoing Hologram training courses, and anyone who is interested in the project or course is welcome to read and work with these materials.
|
||||
|
||||
The objective of the past, present and future Hologram courses is to create a laboratory to experiment with building social and communicative skills and practices that would be useful to starting and maintaining a Hologram. The group practices specific verbal and somatic communication skills and experiments with vulnerability, trust and cooperation, all contextualized in a theoretical framework. Throughout each course, all participants attempt to use the personal pronoun “we” when describing their own or another person’s experiences, thoughts or feelings.
|
||||
|
||||
|
||||
## New patterns for a post-capitalist now
|
||||
|
||||
At its broadest and most ambitious scale The Hologram is intended as an open-source, peer-to-peer, viral social technology for dehabituating humans from capitalism. Capitalism is not only an economic system, it's a cultural and social system as well, which deeply influences how we relate to one another, how we interact, how we imagine ourselves and one another, even how we talk and feel. The Hologram relies on us disentangling ourselves from capitalism’s influence, and that of white supremacy, colonialism, (cis hetero) patriarchy and other systems of domination, and it also helps us in this untangling.
|
||||
At its broadest and most ambitious scale The Hologram is intended as an open-source, peer-to-peer, viral social technology for dehabituating humans from capitalism. Capitalism is not only an economic system, it's a cultural and social system as well, which deeply influences how we relate to one another, how we interact, how we imagine ourselves and one another, even how we talk and feel. The Hologram relies on us disentangling ourselves from capitalism’s influence, and that of white supremacy, colonialism, (cis hetero) patriarchy and other systems of domination, and it also helps us in this untangling.
|
||||
|
||||
For this reason, in addition to the social practices involved in forming groups of four and doing the work of “social holography,” The Hologram is also a delivery mechanism for ideas about how we can reinvent our world by developing new daily habits that incorporate radical re-interpretations of these four themes: Trust, wishes, time and patterns.
|
||||
The following is an abbreviated set of materials from the April workshop to help readers reflect on and transform their habits and approaches to these important themes. This is meant to be group work, but we are alone right now, so we hope that these ideas and practices may inspire or contribute to how we already imagine and organize our care labor. Each unit includes a brief series of reflections as well as several exercises we can do to prepare for practicing the Hologram model in the future.
|
||||
|
||||
The following is an abbreviated set of materials from the April workshop to help readers reflect on and transform their habits and approaches to these important themes. This is meant to be group work, but we are alone right now, so we hope that these ideas and practices may inspire or contribute to how we already imagine and organize our care labor. Each unit includes a brief series of reflections as well as several exercises we can do to prepare for practicing the Hologram model in the future.
|
||||
|
||||
## A note on terminology
|
||||
|
||||
|
|
@ -26,4 +29,4 @@ The Hologram refers to the project as a whole, whereas a Hologram (capitalized b
|
|||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
- 
|
||||
|
|
|
|||
|
|
@ -6,7 +6,7 @@ has_sessions: ["whatiscare.md", "crisisofcare.md", "piracyandcivildisobedience.m
|
|||
|
||||
This Introduction gives an overview of the main questions and concerns voiced by the expression ‘pirate care’, which also the gathering principle for bringing together the different knowledges, techniques and tools shared in this collective syllabus.
|
||||
|
||||
Pirate Care primarily considers the assumption that we live in a time in which care, understood as a political and collective capacity of society, is becoming increasingly defunded, discouraged and criminalised. Neoliberal policies have for the last two decades re-organised the basic care provisions that were previously considered cornerstones of democratic life - healthcare, housing, access to knowledge, right to asylum, freedom of mobility, social benefits, etc. - turning them into tools for surveilling, excluding and punishing the most vulnerable. The name Pirate Care refers to those initiatives that have emerged in opposition to such political climate by self-organising technologically-enabled care & solidarity networks.
|
||||
Pirate Care primarily considers the assumption that we live in a time in which care, understood as a political and collective capacity of society, is becoming increasingly defunded, discouraged and criminalised. Neoliberal policies have for the last two decades re-organised the basic care provisions that were previously considered cornerstones of democratic life - healthcare, housing, access to knowledge, right to asylum, freedom of mobility, social benefits, etc. - turning them into tools for surveilling, excluding and punishing the most vulnerable. The name Pirate Care refers to those initiatives that have emerged in opposition to such political climate by self-organising technologically-enabled care & solidarity networks.
|
||||
|
||||
# On the Concept of Pirate Care
|
||||
|
||||
|
|
@ -22,35 +22,35 @@ There is a need to revisit piracy and its philosophical implications - such as s
|
|||
|
||||
The present moment requires a non-oppositional and nuanced approach to the mutual implications of care and technology (Mol et al., 2010: 14)[^14], stretching the perimeters of both. And so, while the seminal definition of care distilled by Joan Tronto and Berenice Fisher sees it as 'everything that we do to maintain, continue, and repair "our world" so that we can live in it as well as possible' (Tronto & Fisher, 1990: 40)[^7], contemporary feminist materialist scholars such as Maria Puig de La Bellacasa feel the need to modify these parameters to include 'relations [that] maintain and repair a world so that humans and non-humans can live in it as well as possible in a complex life-sustaining web' (Puig de La Bellacasa, 2017: 97)[^6]. It is in this spirit that we propose to examine how can we learn to compose (Stengers, 2015)[^15] answers to crises across a range of social domains, and alongside technologies and care practices.
|
||||
|
||||
If confronting the unequal provision of care has long been a focus of progressive political organising, today’s hyper-interconnected and heavily exhausted world calls for radical approaches and tools for militant caring that, while might not provide readymade, one-size-fits-all answers, might allow us to prefigure different forms of co-inhabitation on this planet.
|
||||
If confronting the unequal provision of care has long been a focus of progressive political organising, today’s hyper-interconnected and heavily exhausted world calls for radical approaches and tools for militant caring that, while might not provide readymade, one-size-fits-all answers, might allow us to prefigure different forms of co-inhabitation on this planet.
|
||||
Pirate Care is therefore interested in researching how to re-conceive care provisions across the tensions between autonomous organising and state institutions, between insurgent politics and commoning, and between holistic and scientific methods.
|
||||
|
||||
|
||||
[^2]: Caffentzis, G. and Federici, S., 2014. 'Commons against and beyond capitalism'. Community Development Journal, 49(suppl_1), pp.i92-i105.
|
||||
[^2]: 
|
||||
|
||||
[^3]: 
|
||||
|
||||
[^4]: 
|
||||
|
||||
[^5]: Davies, W., 2016. 'The new neoliberalism'. New Left Review (101), 121--134
|
||||
[^5]: 
|
||||
|
||||
[^6]: 
|
||||
|
||||
[^7]: Fisher, B. and J. C. Tronto, 1990. 'Toward a feminist theory of care', in Circles of Care: Work and identity in women's lives, eds. Emily K. Abel and Margaret K. Nelson, Albany: SUNY Press.
|
||||
[^7]: Fisher, B. and J. C. Tronto, 1990. 'Toward a feminist theory of care', in 
|
||||
|
||||
[^8]: Graeber, D., 2015. The utopia of rules: On technology, stupidity, and the secret joys of bureaucracy_. Melville House.
|
||||
[^8]: 
|
||||
|
||||
[^9]: Graziano, V. 2018. 'Pirate Care - How do we imagine the health care for the future we want?', 
|
||||
|
||||
[^10]: Gutiérrez Aguilar R., Linsalata L. and M.L.N. Trujillo, 2016. 'Producing the common and reproducing life: Keys towards rethinking the Political.' in Social Sciences for an Other Politics, ed. A. Dinerstein, Palgrave Macmillan.
|
||||
[^10]: Gutiérrez Aguilar R., Linsalata L. and M.L.N. Trujillo, 2016. 'Producing the common and reproducing life: Keys towards rethinking the Political.' in 
|
||||
|
||||
[^11]: Hall, G., 2016. Pirate philosophy: for a digital posthumanities. MIT Press.
|
||||
[^11]: 
|
||||
|
||||
[^12]: Harney, S. and Moten, F., 2013. The undercommons: Fugitive planning and black study, Minor Compositions.
|
||||
[^12]: 
|
||||
|
||||
[^13]: Mitropoulos, A., 2012. Contract & contagion: From biopolitics to oikonomia. Minor Compositions.
|
||||
[^13]: 
|
||||
|
||||
[^14]: Mol, A., Moser, I. and Pols, J. eds., 2015. Care in practice: On tinkering in clinics, homes and farms. transcript Verlag.
|
||||
[^14]: 
|
||||
|
||||
[^15]: 
|
||||
|
||||
|
|
@ -60,131 +60,138 @@ Pirate Care is therefore interested in researching how to re-conceive care provi
|
|||
|
||||
# A Pirate Care Syllabus: why, how and with whom?
|
||||
|
||||
A point of entry into the practices of pirate care for us is pedagogy - how these practices can be taught and studied with fellow pirate care practitioners, activist communities and beyond. To that end, we have started building a collaborative online syllabus on Pirate Care, covering each practice through a dedicated topic and a number of sessions that are concrete proposals for learning. Our vision that such a syllabus is technologically architected so that it can be easily adapted to different contexts and activated by interested groups elsewhere to collectively learn from it.
|
||||
A point of entry into the practices of pirate care for us is pedagogy - how these practices can be taught and studied with fellow pirate care practitioners, activist communities and beyond. To that end, we have started building a collaborative online syllabus on Pirate Care, covering each practice through a dedicated topic and a number of sessions that are concrete proposals for learning. Our vision that such a syllabus is technologically architected so that it can be easily adapted to different contexts and activated by interested groups elsewhere to collectively learn from it.
|
||||
|
||||
This syllabus was inspired by the recent phenomenon of crowdsourced online syllabi generated within social justice movements (see below). In November 2019 we held a writing retreat to create the first version of a pirate care syllabus. We were hosted by the cultural centre [Drugo More](http://drugo-more.hr/en/) and supported via the Rijeka European Capital of Culture 2020 programme. The contributors were: Laura Benítez Valero, Emina Bužinkić, Rasmus Fleischer, Maddalena Fragnito, Valeria Graziano, Mary Maggic, Iva Marčetić, Marcell Mars, Tomislav Medak, Memory of the World, Power Makes Us Sick (PMS), Zoe Romano, Ivory Tuesday, Ana Vilenica.
|
||||
This syllabus was inspired by the recent phenomenon of crowdsourced online syllabi generated within social justice movements (see below). In November 2019 we held a writing retreat to create the first version of a pirate care syllabus. We were hosted by the cultural centre [Drugo More](http://drugo-more.hr/en/) and supported via the Rijeka European Capital of Culture 2020 programme. The contributors were: Laura Benítez Valero, Emina Bužinkić, Rasmus Fleischer, Maddalena Fragnito, Valeria Graziano, Mary Maggic, Iva Marčetić, Marcell Mars, Tomislav Medak, Memory of the World, Power Makes Us Sick (PMS), Zoe Romano, Ivory Tuesday, Ana Vilenica.
|
||||
|
||||
The different topics covered were written by practitioners active across a number of pressing issues, including: feminist approaches to reproductive healthcare; autonomous mental health support; trans health and well-being; free access to knowledge; housing struggles; collective childcare; the right to free mobility; migrant solidarity; community safety and anti-racist organising.
|
||||
|
||||
We worked through group discussions; sharing of texts, materials and zines; presentations and workshops (including one on how to use gitlab and one on making baskets with pine needles); informal conversations, cooking for each other and walking together; playing karaoke and telepathy games; mutual feedback and friendship that carried on in the following months. Two more topics were developed with the support of Kunsthalle Wien (March-April 2020) with Chris Grodotzki & Morana Miljanović from Sea-Watch and with Cassie Thornton, addressing migrant rescue in the Mediterranean and a model for autonomously organizing peer-to-peer care at scale.
|
||||
We worked through group discussions; sharing of texts, materials and zines; presentations and workshops (including one on how to use gitlab and one on making baskets with pine needles); informal conversations, cooking for each other and walking together; playing karaoke and telepathy games; mutual feedback and friendship that carried on in the following months. Two more topics were developed with the support of Kunsthalle Wien (March-April 2020) with Chris Grodotzki & Morana Miljanović from Sea-Watch and with Cassie Thornton, addressing migrant rescue in the Mediterranean and a model for autonomously organizing peer-to-peer care at scale.
|
||||
|
||||
Work on syllabus is the extension of the [Memory of the World](https://library.memoryoftheworld.org/#/books/) shadow library and it espouses a certain technopolitics. We have developed an online publishing framework allowing collaborative writing, remixing and maintaining of the syllabus. We want the syllabus to be ready for easy preservation and come integrated with a well-maintained and catalogued collection of learning materials. To achieve this, our syllabus is built from plaintext documents that are written in a very simple and human-readable Markdown markup language, rendered into a static HTML website that doesn’t require a resource-intensive and easily breakable database system, and which keeps its files on a git version control system that allows collaborative writing and easy forking to create new versions. Such a syllabus can be then equally hosted on an internet server and used/shared offline from a USB stick.
|
||||
|
||||
In summer 2020, the Pirate Care Syllabus was supposed to be activated through a summer camp on the island of Cres, as part of [Rijeka European Capital of Culture 2020](https://rijeka2020.eu) programme [Dopolavoro](https://rijeka2020.eu/en/program/dopolavoro/)(HR). This was cancelled due to the Covid-19 pandemic.
|
||||
In summer 2020, the Pirate Care Syllabus was supposed to be activated through a summer camp on the island of Cres, as part of [Rijeka European Capital of Culture 2020](https://rijeka2020.eu) programme [Dopolavoro](https://rijeka2020.eu/en/program/dopolavoro/)(HR). This was cancelled due to the Covid-19 pandemic.
|
||||
|
||||
-----
|
||||
# A Collective Statement
|
||||
|
||||
These below are some shared statements that emerged from the collective process building the first version of the syllabus:
|
||||
|
||||
* Ours is inevitably as a partial group, who came together in a supportive context, but who also faced a limited amount of time in co-presence. The contributors did not all know each other in advance and we do not form a stable community in the everyday. Our composition reflects the limits of the resources, relationships and awareness available to the organisers and the participants, as well as their commitments and stakes. We do not represent others nor share a unified political position; however we worked in such a way as to allow differences to remain generative and inform different topics and sessions in the syllabus, which were therefore not ‘unified’ in style.
|
||||
|
||||
* Many issues are under-represented here. We started to write from our practices and from our situated knowledges and experiences. We hope that the syllabus might become a useful tool for others who might want to add new topics and perspectives to it in the future.
|
||||
|
||||
* Ours is inevitably as a partial group, who came together in a supportive context, but who also faced a limited amount of time in co-presence. The contributors did not all know each other in advance and we do not form a stable community in the everyday. Our composition reflects the limits of the resources, relationships and awareness available to the organisers and the participants, as well as their commitments and stakes. We do not represent others nor share a unified political position; however we worked in such a way as to allow differences to remain generative and inform different topics and sessions in the syllabus, which were therefore not ‘unified’ in style.
|
||||
|
||||
* Many issues are under-represented here. We started to write from our practices and from our situated knowledges and experiences. We hope that the syllabus might become a useful tool for others who might want to add new topics and perspectives to it in the future.
|
||||
|
||||
* Language is a technology that needs to be decolonized. While we strive to write for accessibility, we are conscious of our educational and professional biases in using and modulating the way we use language. We are aware our common language was English and that this leaves out a number of other possibilities of communication. Whenever we felt this was important, we have included some references in other languages in the first version of the syllabus.
|
||||
|
||||
* Writing for an online imagined reader is a challenging task because it does not allow to speak to specific persons and collectives immersed in actual circumstances. The question ‘who are we speaking with’ in the case of an online syllabus becomes very tricky to answer. Our approach has been to write as if to friends with whom we share key ethical and political values, but who might not be familiar yet with the specific crafts of care we practice or with the background data and knowledge that inform our actions.
|
||||
|
||||
* The specificity and partiality of our composition is also reflected on the resources we reference. Most texts are from Western academe or activist spaces. We are committed to address this and learn from others in an ongoing efforts to diversify our sources and imaginaries.
|
||||
|
||||
* We encourage everyone to freely use this syllabus to learn and organise processes of learning and to freely adapt, rewrite and expand it to reflect their own experience and serve their own pedagogies. We do not believe that the current licence system supports the world we want to live in, and that is a world in which knowledge is not privatized. However, the current system automatically copyrights our work, so we state here that all the original writing contained in this syllabus is under CC0 1.0 Universal (CC0 1.0), Public Domain Dedication, No Copyright. This means that: “The person who associated a work with this deed has dedicated the work to the public domain by waiving all of his or her rights to the work worldwide under copyright law, including all related and neighboring rights, to the extent allowed by law. You can copy, modify, distribute and perform the work, even for commercial purposes, all without asking permission.” https://creativecommons.org/publicdomain/zero/1.0/
|
||||
|
||||
|
||||
* Writing for an online imagined reader is a challenging task because it does not allow to speak to specific persons and collectives immersed in actual circumstances. The question ‘who are we speaking with’ in the case of an online syllabus becomes very tricky to answer. Our approach has been to write as if to friends with whom we share key ethical and political values, but who might not be familiar yet with the specific crafts of care we practice or with the background data and knowledge that inform our actions.
|
||||
|
||||
* The specificity and partiality of our composition is also reflected on the resources we reference. Most texts are from Western academe or activist spaces. We are committed to address this and learn from others in an ongoing efforts to diversify our sources and imaginaries.
|
||||
|
||||
* We encourage everyone to freely use this syllabus to learn and organise processes of learning and to freely adapt, rewrite and expand it to reflect their own experience and serve their own pedagogies. We do not believe that the current licence system supports the world we want to live in, and that is a world in which knowledge is not privatized. However, the current system automatically copyrights our work, so we state here that all the original writing contained in this syllabus is under [CC0 1.0 Universal, Public Domain Dedication, No Copyright](https://creativecommons.org/publicdomain/zero/1.0/). This means that: “The person who associated a work with this deed has dedicated the work to the public domain by waiving all of his or her rights to the work worldwide under copyright law, including all related and neighboring rights, to the extent allowed by law. You can copy, modify, distribute and perform the work, even for commercial purposes, all without asking permission.”
|
||||
|
||||
* We encourage you to get in touch, to learn together, to organise, assist and act collectively. Lets mirror each other in solidarity.
|
||||
|
||||
|
||||
-----
|
||||
|
||||
# On Making a Syllabus: technopolitical pedagogies
|
||||
|
||||
On the technological and technopolitical side, developing tools and workflows for syllabus is an extension of our work on the [Memory of the World](https://memoryoftheworld.org/) shadow library. As amateur librarians we want to provide a universal public access to a meticulously maintained catalogue of digital texts, making available those texts that are behind paywalls or are not digitised yet. (It is worth noting that shadow libraries themselves are a pirate care practice: in contravention of the copyright regulation, they are assisting readers across a highly unequal world of education and research.) With the tools and workflows for the syllabus we want to offer social movements a technological framework and pedagogical process that helps them transform their shared analysis of present confrontations and reflections on past mobilisations into a learning material that can be used to help others learn from their knowledge.
|
||||
On the technological and technopolitical side, developing tools and workflows for syllabus is an extension of our work on the [Memory of the World](https://memoryoftheworld.org/) shadow library. As amateur librarians we want to provide a universal public access to a meticulously maintained catalogue of digital texts, making available those texts that are behind paywalls or are not digitised yet. (It is worth noting that shadow libraries themselves are a pirate care practice: in contravention of the copyright regulation, they are assisting readers across a highly unequal world of education and research.) With the tools and workflows for the syllabus we want to offer social movements a technological framework and pedagogical process that helps them transform their shared analysis of present confrontations and reflections on past mobilisations into a learning material that can be used to help others learn from their knowledge.
|
||||
|
||||
The technological framework that we are developing should allow other similar movements to avail themselves of these syllabi freely in their own learning processes. But also to adapt them to their own situation and the groups they work with. We want that the syllabi can be easily preserved, that they include digitised documents relevant to the actions of these social movements, and that they come integrated with well-maintained and catalogued collections of reading materials. That means that we don’t want that they go defunct once the dependencies for that Wordpress installation get broken, that the links to resources lead to file-not-found pages or that adapting them requires a painstaking copy&paste process.
|
||||
|
||||
To address these concerns, we have made certain technological choices. A syllabus in our framework is built from plaintext documents that are written in a very simple and human-readable [Markdown markup language](https://en.wikipedia.org/wiki/Markdown), rendered into [a static HTML](https://www.getlektor.com/docs/what/) website that doesn’t require a resource-intensive and easily breakable database system, and which keeps its files on a [git version control system](https://en.wikipedia.org/wiki/Version_control) that allows collaborative writing and easy forking to create new versions out of the existing syllabi. This makes it easy for a housing struggles initiative in Berlin to fork a syllabus which we have initially developed with a housing struggles initiative in London and adapt it to their own context and needs. Such a syllabus can be then equally hosted on an internet server and used/shared offline from a USB stick, while still preserving the internal links between the documents and the links to the texts in the accompanying searchable resource collection.
|
||||
To address these concerns, we have made certain technological choices. A syllabus in our framework is built from plaintext documents that are written in a very simple and human-readable [Markdown markup language](https://en.wikipedia.org/wiki/Markdown), rendered into [a static HTML website](https://en.wikipedia.org/wiki/Static_site_generator) that doesn’t require a resource-intensive and easily breakable database system, and which keeps its files on a [git version control system](https://en.wikipedia.org/wiki/Version_control) that allows collaborative writing and easy forking to create new versions out of the existing syllabi. This makes it easy for a housing struggles initiative in Berlin to fork a syllabus which we have initially developed with a housing struggles initiative in London and adapt it to their own context and needs. Such a syllabus can be then equally hosted on an internet server and used/shared offline from a USB stick, while still preserving the internal links between the documents and the links to the texts in the accompanying searchable resource collection.
|
||||
|
||||
The Pirate Care Syllabus is the first syllabus that we’ll bring to a completion. It has provided us both with an opportunity to work with the practitioners to document a range of pirate care practices and with a process to develop the technological framework.
|
||||
The Pirate Care Syllabus is the first syllabus that we’ll bring to a completion. It has provided us both with an opportunity to work with the practitioners to document a range of pirate care practices and with a process to develop the technological framework.
|
||||
|
||||
# Online Syllabi & Social Justice Movements
|
||||
|
||||
In putting together a collective pirate care syllabus, open to new contributions and remixes, we were inspired, alongside many other popular education initiatives, by the recent phenomenon of hashtag syllabi (or, simply, #syllabi) connected with social justice movements, many of which are U.S. based and emerging from anti-racist struggles led by Black American and feminist activists.
|
||||
In putting together a collective pirate care syllabus, open to new contributions and remixes, we were inspired, alongside many other popular education initiatives, by the recent phenomenon of hashtag syllabi (or, simply, #syllabi) connected with social justice movements, many of which are U.S. based and emerging from anti-racist struggles led by Black American and feminist activists.
|
||||
|
||||
For an introduction to the phenomenon online syllabi, see the text: ‘Learning from the #Syllabus, Graziano, V., Mars, M. and Medak, T., in [State Machines: Reflections and Actions at the Edge of Digital Citizenship, Finance, and Art.](http://www.statemachines.eu/books/state-machines-reflections-and-actions-at-the-edge-of-digital-citizenship-finance-and-art/) Institute of Network Cultures, 2019.
|
||||
For an introduction to the phenomenon online syllabi, see the text: ‘Learning from the #Syllabus, Graziano, V., Mars, M. and Medak, T., in .
|
||||
|
||||
Here is a few examples of such crowdsourced online syllabi:
|
||||
|
||||
**#FERGUSONSYLLABUS**
|
||||
|
||||
In August 2014, Michael Brown, an 18 year old boy living in Ferguson, Missouri, was shot to death by police officer Darren Wilson. Soon after this episode, as the civil protests denouncing police brutality and institutional racism begun to mount across the US, Dr. Marcia Chatelain, Associate Professor of History and African American Studies at Georgetown University, launched an online call urging other academics and teachers 'to devote the first day of class to hold a conversation about Ferguson' and 'to recommend texts, collaborate on conversation starters, and inspire dialogue about some aspect of the Ferguson crisis’ (Chatelain, 2014). Chatelain did so using the hashtag #FergusonSyllabus.
|
||||
- Chatelain, M. (2014). [“Teaching the #FergusonSyllabus.”](https://www.dissentmagazine.org/blog/teaching-ferguson-syllabus) Dissent Magazine, November 28.
|
||||
- Chatelain, M. (2014b). [“How to Teach Kids About What’s Happening in Ferguson.”]( https://www.theatlantic.com/education/archive/2014/08/how-to-teach-kids-about-whats-happening-in-ferguson/379049/) The Atlantic, August 25.
|
||||
|
||||
- 
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**GAMING AND FEMINISM SYLLABUS**
|
||||
|
||||
In August 2014, using the hashtag #gamergate to coordinate, groups of users on 4Chan, 8Chan, Twitter and Reddit instigated a misogynistic harassment campaign against game developers Zoë Quinn and Brianna Wu, media critic Anita Sarkeesian, as well as a number of other female and feminist game producers, journalists and critics. In the following weeks, The New Inquiry editors and contributors compiled a reading list and issued a call for suggestions.
|
||||
- [Syllabus: Gaming and Feminism](https://thenewinquiry.com/tni-syllabus-gaming-and-feminism/) (The New Inquiry Editorial Collective, 2014).
|
||||
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
|
||||
**TRUMP SYLLABI**
|
||||
|
||||
In June 2015, Donald Trump announced his candidacy to become President of the United States. In the weeks after he became the presumptive Republican nominee, The Chronicle of Higher Education introduced the syllabus ‘Trump 101’ The Chronicle of Higher Education, 2016). Historians N.D.B Connolly and Keisha N. Blain found ‘Trump 101’ inadequate, 'a mock college syllabus… suffer[ing] from a number of egregious omissions and inaccuracies', failing to include 'contributions of scholars of color and address the critical subjects of Trump's racism, sexism, and xenophobia’. They assembled the ‘Trump Syllabus 2.0’.
|
||||
- [Trump 101](https://www.chronicle.com/article/Trump-Syllabus/236824)
|
||||
by The Chronicle of Higher Education
|
||||
- [Trump Syllabus 2.0](https://www.publicbooks.org/trump-syllabus-2-0/)
|
||||
This course, assembled by historians N. D. B. Connolly and Keisha N. Blain, includes suggested readings and other resources from more than one hundred scholars in a variety of disciplines. The course explores Donald Trump’s rise as a product of the American lineage of racism, sexism, nativism, and imperialism.
|
||||
- [A collection of suggested assignments to accompany Trump Syllabus 2.0](https://www.aaihs.org/resources/trump-2-0-assignments/) from the website of the African American Intellectual History Society.
|
||||
In June 2015, Donald Trump announced his candidacy to become President of the United States. In the weeks after he became the presumptive Republican nominee, The Chronicle of Higher Education introduced the syllabus ‘Trump 101’ The Chronicle of Higher Education, 2016). Historians N.D.B Connolly and Keisha N. Blain found ‘Trump 101’ inadequate, 'a mock college syllabus… suffer[ing] from a number of egregious omissions and inaccuracies', failing to include 'contributions of scholars of color and address the critical subjects of Trump's racism, sexism, and xenophobia’. They assembled the ‘Trump Syllabus 2.0’.
|
||||
|
||||
- 
|
||||
- 
|
||||
This course, assembled by historians N. D. B. Connolly and Keisha N. Blain, includes suggested readings and other resources from more than one hundred scholars in a variety of disciplines. The course explores Donald Trump’s rise as a product of the American lineage of racism, sexism, nativism, and imperialism.
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**RAPE CULTURE SYLLABUS**
|
||||
Soon after, in 2016, in response to a video in which Trump engaged in ‘an extremely lewd conversation about women’ with TV host Billy Bush, Laura Ciolkowski put together a [‘Rape Culture Syllabus’](https://www.publicbooks.org/rape-culture-syllabus/).
|
||||
Soon after, in 2016, in response to a video in which Trump engaged in "an extremely lewd conversation about women" with TV host Billy Bush, Laura Ciolkowski put together a .
|
||||
|
||||
---
|
||||
|
||||
**#BLKWOMENSYLLABUS and #SAYHERNAMESYLLABUS**
|
||||
|
||||
August 2015 also saw the trending of #BlkWomenSyllabus and #SayHerNameSyllabus on Twitter. The hashtag #BlkWomenSyllabus began when the historian Daina Ramey Berry, PhD tweeted on August 11 "given #CharnesiaCorley time 4 #blkwomensyllabus...". Charnesia Corley, a 21-year-old black female Texas resident, was pulled over at a Texaco gas station on June 21, 2015, accused of running a stop sign. After the deputy allegedly smelled marijuana coming from Corley's car, the woman was forced to remove her clothing, bend over and later was held face down to the ground as police officers probed her vagina while forcing her legs open. #SayHerName is an activist movement that strives to end brutality and anti-Black violence of Black women and girls by the police. The #SayHerName movement is designed to acknowledge the ways in which police brutality disproportionally affect Black women, including Black girls, queer Black women and trans Black women. #SayHerName, coined as a call to action in February 2015 by the Africa American Policy Forum, was created alongside #BlackLivesMatter, which was created as a response to the acquittal of George Zimmerman in the fatal shooting of Black teen, Trayvon Martin. #SayHerName gained attention following the death of Sandra Bland, a Black woman found dead in custody of police, in July 2015.
|
||||
- [An article](https://www.essence.com/news/thank-blkwomensyllabus-ultimate-reading-list-empower-black-women/) about the #blackwomensyllabus.
|
||||
|
||||
-  about the #blackwomensyllabus.
|
||||
|
||||
---
|
||||
|
||||
**#YOURBALTIMORESYLLABUS**
|
||||
|
||||
On April 12, 2015, Baltimore Police Department officers arrested Freddie Gray, a 25-year-old African American resident of Baltimore, Maryland, who died in police custody on April 19, 2015, a week after his arrest. Protests were organized after Gray's death became public knowledge, amid the police department's continuing inability to adequately or consistently explain the events following the arrest and the injuries.
|
||||
- [#YourBaltimoreSyllabus](https://docs.google.com/document/d/1B_oyOyu_tAwOVq5MY1oJL3orN6ps04O82JxWxnkGpho/preview)
|
||||
On April 12, 2015, Baltimore Police Department officers arrested Freddie Gray, a 25-year-old African American resident of Baltimore, Maryland, who died in police custody on April 19, 2015, a week after his arrest. Protests were organized after Gray's death became public knowledge, amid the police department's continuing inability to adequately or consistently explain the events following the arrest and the injuries.
|
||||
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**#STANDINGROCKSYLLABUS**
|
||||
**#STANDINGROCKSYLLABUS**
|
||||
|
||||
In April 2016, members of the Standing Rock Sioux tribe established the Sacred Stone Camp and started the protest against The Dakota Access Pipeline, whose construction threatened the only water supply at the Standing Rock Reservation. The protest at the pipeline site became the largest gathering of native Americans over the past 100 years and earned significant international support for their ReZpect our Water campaign. As the struggle between protestors and armed forces unfolded, a group of indigenous scholars, activists and settler / PoC supporters, gathered under the name The NYC Stands for Standing Rock Committee, put together the #StandingRockSyllabus (NYC Stands for Standing Rock Committee, 2016).
|
||||
|
||||
- [Standing Rock Syllabus](https://nycstandswithstandingrock.wordpress.com/standingrocksyllabus/.) by NYC Stands with Standing Rock Collective. 2016.
|
||||
- [PDF version of the #StandingRockSyllabus including all readings](https://nycstandswithstandingrock.files.wordpress.com/2016/10/standingrocksyllabus7.pdf) (80MB).
|
||||
- [PDF version of the #StandingRockSyllabus including all readings](bib:ad6d0a42-c623-44b4-8a44-0ab909cdfe50) (80MB).
|
||||
|
||||
---
|
||||
|
||||
**ALL MONUMNETS MUST FALL SYLLABUS**
|
||||
|
||||
This is a crowd-sourced assemblage of materials relating to Confederate and other racist monuments to white supremacy; the history and theory of these monuments and monuments in general; and monument struggles worldwide.
|
||||
- [All Monuments Must Fall Syllabus](https://monumentsmustfall.wordpress.com/)
|
||||
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**#CHARLESTONSYLLABUS**
|
||||
|
||||
#CharlestonSyllabus (Charleston Syllabus), is a Twitter movement and crowdsourced syllabus using the hashtag #CharlestonSyllabus to compile a list of reading recommendations relating to the history of racial violence in the United States. It was created in response to the race-motivated violence in Charleston, South Carolina on the evening of June 17, 2015, when Dylann Roof opened fire during a Bible study session at Emanuel African Methodist Episcopal Church, killing 9 people. The #CharlestonSyllabus campaign was the brainchild of Chad Williams, Associate Professor of African and Afro-American Studies at Brandeis University.
|
||||
- [The Charleston Syllabus book](https://ugapress.org/book/9780820349572/charleston-syllabus/)
|
||||
- A [list of materials](https://www.aaihs.org/resources/charlestonsyllabus/) included in the syllabus was compiled and organized by AAIHS (African American Intellectual History Society) blogger Keisha N. Blain, with the assistance of Melissa Morrone, Ryan P. Randall and Cecily Walker:
|
||||
|
||||
- 
|
||||
- A  included in the syllabus was compiled and organized by AAIHS (African American Intellectual History Society) blogger Keisha N. Blain, with the assistance of Melissa Morrone, Ryan P. Randall and Cecily Walker.
|
||||
|
||||
---
|
||||
|
||||
**#COLINKAEPERNICKSYLLABUS**
|
||||
|
||||
On September 4, Rebecca Martinez tweeted Louis Moore and David J. Leonard, suggesting the creation of Colin Kaepernick Syllabus. Soon, we, along with Bijan C. Bayne, Sarah J. Jackson, and many others began the work of creating a syllabus to hopefully elevate and empower the conversations that Colin Kaepernick started when he decided to sit down in protest during an August 26, 2016 preseason game.
|
||||
- [#ColinKaepernickSyllabus](https://www.newblackmaninexile.net/2016/09/colinkaepernicksyllabus.html)
|
||||
On September 4, Rebecca Martinez tweeted Louis Moore and David J. Leonard, suggesting the creation of Colin Kaepernick Syllabus. Soon, we, along with Bijan C. Bayne, Sarah J. Jackson, and many others began the work of creating a syllabus to hopefully elevate and empower the conversations that Colin Kaepernick started when he decided to sit down in protest during an August 26, 2016 preseason game.
|
||||
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
|
|
@ -192,51 +199,52 @@ On September 4, Rebecca Martinez tweeted Louis Moore and David J. Leonard, sugge
|
|||
|
||||
Essential topics, readings, and multimedia that provide historical context to current debates
|
||||
over immigration reform, integration, and citizenship. Created by immigration historians affiliated with the Immigration History Research Center and the Immigration and Ethnic History Society, January 26, 2017. The syllabus follows a chronological overview of U.S. immigration history, but it also includes thematic weeks that cover salient issues in political discourse today such as xenophobia, deportation policy, and border policing.
|
||||
- [#ImmigrationSyllabus](https://drive.google.com/file/d/0B1eIDteoJgugVGRkcTRyb3RnRnc/edit)
|
||||
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**PUERTO RICO SYLLABUS (#PRSYLLABUS)**
|
||||
|
||||
This syllabus provides a list of resources for teaching and learning about the current economic crisis in Puerto Rico. Our goal is to contribute to the ongoing public dialogue and rising social activism regarding the debt crisis by providing historical and sociological tools with which to assess its roots and its repercussions.
|
||||
This syllabus provides a list of resources for teaching and learning about the current economic crisis in Puerto Rico. Our goal is to contribute to the ongoing public dialogue and rising social activism regarding the debt crisis by providing historical and sociological tools with which to assess its roots and its repercussions.
|
||||
|
||||
- [Puerto Rico Syllabus (#PRSyllabus)](https://puertoricosyllabus.com/)
|
||||
|
||||
---
|
||||
|
||||
**BLACK LIVES MATTERS SYLLABUS**
|
||||
- [#BLMSyllabus](http://www.blacklivesmattersyllabus.com/)
|
||||
|
||||
- [#BLMSyllabus](https://web.archive.org/web/20181225134628/http://www.blacklivesmattersyllabus.com/)
|
||||
|
||||
---
|
||||
|
||||
**#BLACKISLAMSYLLABUS**
|
||||
- [#BlackIslamSyllabus](https://docs.google.com/document/d/1avhgPrW30AFjegzV9X5aPqkZUA3uGd0-BZr9_zhArtQ/edit#)
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**SYLLABUS FOR WHITE PEOPLE TO EDUCATE THEMSELVES**
|
||||
- [Syllabus for White People to Educate Themselves](http://www.dismantlingracism.org/uploads/4/3/5/7/43579015/syllabus_for_white_people.pdf), By Dismantling Racism Works (dRworks). Created in response to the election of Donald Trump, 2017.
|
||||
|
||||
---
|
||||
|
||||
**SYLLABUS: WOMEN AND GENDER NON-CONFORMING PEOPLE WRITING ABOUT TECH**
|
||||
- [Syllabus: Women and Gender Non-conforming People Writing about Tech](https://docs.google.com/document/d/1Qx8JDqfuXoHwk41PZYWrZu3mmCsV05Fe09AtJ9ozw/edit)
|
||||
- , By Dismantling Racism Works (dRworks). Created in response to the election of Donald Trump, 2017.
|
||||
|
||||
---
|
||||
|
||||
**#WAKANDASYLLABUS**
|
||||
- [Introduction to the #WakandaSyllabus](https://www.aaihs.org/introduction-to-the-wakanda-syllabus/), by Dr. Walter Greason
|
||||
- 
|
||||
|
||||
---
|
||||
|
||||
**WHAT TO DO INSTEAD OF CALLING THE POLICE. A GUIDE, A SYLLABUS, A CONVERSATION, A PROCESS**
|
||||
- [What To Do Instead of Calling the Police. A Guide, A Syllabus, A Conversation, A Process](https://www.aaronxrose.com/blog/alternatives-to-police), By Aaron Rose
|
||||
- [What To Do Instead of Calling the Police. A Guide, A Syllabus, A Conversation, A Process](https://web.archive.org/web/20200531121739/https://www.aaronxrose.com/blog/alternatives-to-police), By Aaron Rose
|
||||
|
||||
|
||||
-----
|
||||
# Bibliographic Sources
|
||||
|
||||
To see a comprehensive list of resources introducing pirate care go to the [collection](/library/BROWSE_LIBRARY.html#/search/tags/piratecareintroduction)...
|
||||
|
||||
To discover more, use:
|
||||
|
||||
* [Library Genesis](https://gen.lib.rus.ec/)
|
||||
* [Aaaaarg.fail](https://aaaaarg.fail/)
|
||||
* [Memory of the World](https://library.memoryoftheworld.org/)
|
||||
* [Monoskop](https://monoskop.org/)
|
||||
* [Science Hub](http://sci-hub.tw/)
|
||||
|
|
|
|||
|
|
@ -5,11 +5,11 @@ has_sessions: ["mutualaidgroup.md", "inventoryoftools.md", "psychiatryandcontrol
|
|||
|
||||
Power Makes Us Sick (PMS) is an international collective that researches and supports autonomous health from an insurrectionary, anti-authoritarian, and feminist perspective. PMS seeks to understand the ways that our mental, physical, and social health is impacted by imbalances in and abuses of power. We want to share the good news of folks coming together to overcome that while supporting our collective health and wellbeing. We understand that mobility, forced or otherwise, is an increasingly common aspect of life today. PMS is motivated to develop free tools of solidarity, resistance, and sabotage that are informed by a deep concern for planetary well-being.
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Our stated interest in autonomous health encompasses the mental, physical, and social aspects. Increasingly, though, we've been focused on collecting resources to support emotional health and wellbeing. There are a few practical reasons motivating this. Perhaps firstly, some of us suffer from mental health conditions that can make it difficult to function. Fighting back, bashing back, and generally creating visibility around this are actions that feel healing and so we do them.
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Our stated interest in autonomous health encompasses the mental, physical, and social aspects. Increasingly, though, we've been focused on collecting resources to support emotional health and wellbeing. There are a few practical reasons motivating this. Perhaps firstly, some of us suffer from mental health conditions that can make it difficult to function. Fighting back, bashing back, and generally creating visibility around this are actions that feel healing and so we do them.
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Second, we love responding to calls from social movements and vulnerable communities, and a big part of these have been requests for this kind of support or info. So we've been putting together as many resources as we can muster, redestributing them and remixing them, while having a lot of conversations with folks as we go. Some of our friends have said that the lack of resources simply points to the fact that 'emotional support' is basic and obvious. To that point, we wonder: if it is so obvious, then why isn't corresponding care happening more often and why do many of us fuck up so much? A lot of folks tend to be really insensitive to mental illness, write off certain types of people as being 'aggressive', 'lazy' or 'needy', conflate discomfort and harm, or maybe we all just aren't that great at actually building accountability and conflict resolution. We think that to lay more of that foundation together is vital and important.
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This brings us to the third major reason. While we were on this quest for info, guides, best practices, etc. around autonomous emotional support, we didn't really find whatwe were looking for. We were already really inspired by the Icarus Project and in touch with groups like Mutual Aid Disaster Relief, and others. There were various bits and pieces: essays focusing on burnout or de-escalation, some handouts given to us at actions about how to support each other through crisis, a lot of zines on accountability processes for sexual assault, some best practice guides from the non-profit sector that didn't really address the problems we saw. So we wanted to compile a guide based on our own experiences from doing this work, informed by our own approach, to help fill the gaps in the literature around this topic.
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This brings us to the third major reason. While we were on this quest for info, guides, best practices, etc. around autonomous emotional support, we didn't really find whatwe were looking for. We were already really inspired by the Icarus Project and in touch with groups like Mutual Aid Disaster Relief, and others. There were various bits and pieces: essays focusing on burnout or de-escalation, some handouts given to us at actions about how to support each other through crisis, a lot of zines on accountability processes for sexual assault, some best practice guides from the non-profit sector that didn't really address the problems we saw. So we wanted to compile a guide based on our own experiences from doing this work, informed by our own approach, to help fill the gaps in the literature around this topic.
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Much of our work happens through trial and error, is embodied and starts in small conversations that we try to translate back for a wider audience. When we got invited to work on the Syllabus, though, it seemed natural that we could use that time and space to organize all of our material, get a better grasp on the history of the work of autonomous emotional support and where it has come from, and really have some dedicated time to scour and wade through it all. We were suprised to find that when we did that, we found that others might have already attempted to put out a 'best practices' guide before, but perhaps in a very different time and place or in different waves of social upheaval. All in all, we loved the opportunity to put this together for others to use, and to work on it alongside some other really amazing people and projects.
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@ -17,13 +17,15 @@ We'll come out with a publication focused on autonomous emotional support someti
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SESSIONS
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To see a comprehensive list of resources on Psycho-social autonomy go to the [collection](/library/BROWSE_LIBRARY.html#/search/tags/psychosocialautonomy)....
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>>>>
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You can find out more about the work of PMS, download our zines and other content, and find ways to get involved through our [website](http://p-m-s.life/).
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You can find out more about the work of PMS, download our zines and other content, and find ways to get involved through our [website](https://powermakesussick.noblogs.org/).
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@ -7,17 +7,17 @@ has_sessions: ["piratecentralmediterranean.md", "weareallonthesameship.md", "fro
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## Context
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> Piracy in the early eighteenth century was, at bottom, a struggle for life against socially organized death.[^1]
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> Piracy in the early eighteenth century was, at bottom, a struggle for life against socially organized death.[^1]
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This definition of piracy, however, was surely not the one that former Italian minister of interior Matteo Salvini had in mind, when he proclaimed "yet another act of Piracy by an outlaw organization", in June 2019, after the crew of Sea-Watch 3 had rescued 52 people from a rubber boat in distress.[^2] And yet, the struggle that has been going on for five years in the central Mediterranean Sea is just that: a struggle for life against socially organized death. European states have created a zone at their margins, where all their proclaimed values, their human and civil rights are suspended; a state of exception that reduces the sea to a weapon, people to bargaining chips – and the fluid southern frontier of EUrope to the deadliest border in the world.[^3]
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The European activists who oppose this state of exception are of course neither pirates in the historical, nor in the legal or ideational sense: If, according to Markus Rediker, historical piracy was a (class) struggle for the pirate's own life, which presupposed sheer defiance of death itself[^4], then civil sea rescue activism is primarily a fight in solidarity, starting off from the privileged position that it is not the activist's own life that is at stake. Nonetheless, the parallels that Matteo Salvini's repeated accusations of piracy unintentionally point to can't be ignored when looking at civil sea rescue as an act of pirate care: "the term pirate has been highly ideological from antiquity forward, functioning more or less as the maritime equivalent of barbarian—that is, anyone who was an enemy of the Romans."[^5]
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The European activists who oppose this state of exception are of course neither pirates in the historical, nor in the legal or ideational sense: If, according to Markus Rediker, historical piracy was a (class) struggle for the pirate's own life, which presupposed sheer defiance of death itself[^4], then civil sea rescue activism is primarily a fight in solidarity, starting off from the privileged position that it is not the activist's own life that is at stake. Nonetheless, the parallels that Matteo Salvini's repeated accusations of piracy unintentionally point to can't be ignored when looking at civil sea rescue as an act of pirate care: "the term pirate has been highly ideological from antiquity forward, functioning more or less as the maritime equivalent of barbarian—that is, anyone who was an enemy of the Romans."[^5]
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While the sea rescuers were surely declared public enemy Numero Uno in Rome, at least in the first half of 2019, the question arises; does their intervention represent a modern act of symbolic piracy (in the best sense)? Or, in other words: can humanitarian emergency aid also be an act of political resistance? The state's reaction surely suggests so. While the Atlantic pirates of the golden age – a tellingly short time from 1716 until 1727 – were quickly faced with a campaign of terror by "royal officials, attorneys, merchants, publicists, clergymen, and writers who created, through proclamations, legal briefs, petitions, pamphlets, sermons, and newspaper articles, an image of the pirate that would legitimate his annihilation"[^6] the modern nation states of the EU undertook their very own campaign to 'cleanse the seas'. But let's start from the beginning.
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## From Illegal Immigration to Humanitarian Border Management
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After heavily relying on low-cost migrant labour in the years after the second world war, due to reconstruction and a lack of 'manpower', the Oil Shock in 1973 turned the tables and brought the economical boom to an abrupt end. One of the reactions of the countries affected was to restrict labour immigration[^7]. The tightening of the visa regime not only laid the foundation for today's European border policy – and thus the so-called "refugee crisis in the Mediterranean" – but also set its constitutive dispositif: illegality. As Philippe Fargues summed it up for the International Organization for Migration (IOM): "It is common sense to state that illegality is a product of how legality is defined and the law enforced, and this applies to migration just as to any other phenomenon."
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After heavily relying on low-cost migrant labour in the years after the second world war, due to reconstruction and a lack of 'manpower', the Oil Shock in 1973 turned the tables and brought the economical boom to an abrupt end. One of the reactions of the countries affected was to restrict labour immigration[^7]. The tightening of the visa regime not only laid the foundation for today's European border policy – and thus the so-called "refugee crisis in the Mediterranean" – but also set its constitutive dispositif: illegality. As Philippe Fargues summed it up for the International Organization for Migration (IOM): "It is common sense to state that illegality is a product of how legality is defined and the law enforced, and this applies to migration just as to any other phenomenon."
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The illegalisation however, didn't stop the migratory flow, for reasons which Italian journalist and human rights activist Gabriele del Grande tried to explain to former Italian interior minister Matteo Salvini, in simple capitalist terms: "[T]here are two market laws that continue to be ignored. The first is that demand generates supply. The second is that prohibition supports the mafias. In other words, as long as someone is willing to pay to travel from Africa to Europe, someone will offer them the opportunity to do so. And if the airlines won't do it, the smugglers will."[^8]
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@ -37,9 +37,9 @@ The civilian sea rescue didn't change this policy. In fact, it might have even a
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Forensic Oceanography in its inquiry Blaming the Rescuers reached a less ambivalent conclusion. It suggests that the resistant character of sea rescue is already inscribed in the act itself, irrespective of its discursive implications – in so far as this act keeps the Mediterranean route open.[^19]
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Both Cuttitta and Forensic Oceanography's inquiries, however, disregard the symbolic aspect: a ship, as Michel Foucault argued, can not be reduced to its functional aspect. It also offers "the greatest reserve of the imagination."[^20]
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Both Cuttitta and Forensic Oceanography's inquiries, however, disregard the symbolic aspect: a ship, as Michel Foucault argued, can not be reduced to its functional aspect. It also offers "the greatest reserve of the imagination."[^20]
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Relatively independent from how de-politicising the embedding of civilian sea rescue into a - what might have at the time seemed humanitarian - border management regime, the image of the rescue ship was nonetheless seized upon by a number of re-politicising movements. As Beppe Caccia and Sandro Mezzadra of Mediterranea write: "Our ship has been appropriated and somehow reinvented from a wide range of standpoints that go from occupied social centers to parishes, universities and schools, from small town circles to metropolitan assemblies."[^21]
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Relatively independent from how de-politicising the embedding of civilian sea rescue into a - what might have at the time seemed humanitarian - border management regime, the image of the rescue ship was nonetheless seized upon by a number of re-politicising movements. As Beppe Caccia and Sandro Mezzadra of Mediterranea write: "Our ship has been appropriated and somehow reinvented from a wide range of standpoints that go from occupied social centers to parishes, universities and schools, from small town circles to metropolitan assemblies."[^21]
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The most recent culmination of that story, the arrest of Carola Rackete, added a strong, rebellious-feminist layer to the projection screen, as Georg Seeßlen outlined in Jungle World:
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First, it was a man who fared the seas and ventured into the world, leaving his docile and lamenting wife back home on firm land. But now it is men that stay back lamenting [...] Vile, hysterical men that barricade themselves up with their followers in ever narrower confines and that understand less and less of the world that surrounds them the more they get worked up by it – the world of far-travelled, brave, cool and autarchic women-captains. For sure, the reality is more complicated than that, and after all it is the bad guys that mostly win. But at least we again have a story that instils hope and awakens the spirit of rebellion to life.[^22]
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@ -49,10 +49,10 @@ Ships such as Aquarius, Mare Jonio, Iuventa or Sea-Watch 3 have not only served
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# Has sessions:
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@ -64,16 +64,15 @@ Ships such as Aquarius, Mare Jonio, Iuventa or Sea-Watch 3 have not only served
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[^4]: Rediker, p.148
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[^5]: Ibid., p. 174
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[^6]: Ibid.
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[^7]:
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 , p. 120 f
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[^7]:  , p. 120 f
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[^8]:  (Accessed: 02.05.2020)
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[^9]:  , p. 9
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[^10]: Ibid.
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[^11]: IOM: Missing Migrants Project. Tracking Deaths Along Migratory Routes. International Organization for Migration, https://missingmigrants.iom.int (Accessed: 28.12.2019)
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[^11]: IOM: Missing Migrants Project. Tracking Deaths Along Migratory Routes. International Organization for Migration, https://missingmigrants.iom.int (Accessed: 28.12.2019)
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[^12]:  (Accessed: 10.12.2019)
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[^13]:  , p. 642
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[^14]: Ibid., p. 638
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[^15]: Christian Jakob et al.: Migration Control, in: taz, June 2017, https://migration-control.taz.de (Accessed: 08/01/2020)
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[^15]: Christian Jakob et al.: Migration Control, in: [taz](https://web.archive.org/web/20220415075146/https://migration-control.taz.de/#en), , June 2017 (Accessed: 08/01/2020)
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[^16]:  (Accessed: 13/10/2019)
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[^17]: Cuttitta 2018, p. 639
|
||||
[^18]: Ibid., p. 643 f
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@ -81,4 +80,4 @@ Ships such as Aquarius, Mare Jonio, Iuventa or Sea-Watch 3 have not only served
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[^20]:  p. 27
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[^21]: Caccia & Mezzadra, 2018
|
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[^22]:  (Accessed: 08/01/2020)
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[^23]: Foucault 1984, p. 27
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[^23]: Foucault, p. 27
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