Archive for the ‘in the world’Category

My Future Is Here – June 11th at Flushing International High School!

For more details, please visit the project website.

14

05 2012

The Queens Project with Flushing International is Underway

“My Future Is Here” is a site-specific project that brings to light the most pressing issues immigrant youth face when making a new life in the global city. Produced with collaborating students from Flushing International High School in Queens, New York, this multimedia project utilizes immigrant narratives and social intervention to encourage public participation and exchange. Collaborating students will act as experts and consultants on critical immigration issues from the youth perspective, informing the project’s content and conceptual framework.

A primary component of this project will be a multimedia installation designed to integrate with the physical infrastructure of Flushing International High School. Video, audio, and text created with the students will be strategically installed in specific exterior and interior locations throughout the building, creating experiential media spaces for guests to move through. The main themes of the installation will center on issues of identity, representation, interpersonal ethics, and claiming one’s civic and political presence as an immigrant and social actor.

Ongoing workshops with students will inform the second element of the project, which will be an ad hoc public service organization operating under the name Hospitality Services. This element will address various issues that arise in the process of immigration and encourage hospitality toward the stranger. Through socially engaged art practices and interventions, we seek to aid the newcomer in navigating the foreign social, cultural, and geographic landscapes of the city. Projects will include creating information cards for the public that encourage convivial encounters with a foreigner, as well as a specially designed, youth-authored “Immigrant’s Guide to New York City” that will contain information on important and useful places, tips on utilizing public services, hand drawn neighborhood maps, as well as advice on how to foster a healthy quality of living. Through these services, we envision and manifest new forms of belonging and sociality in an increasingly globalized world.

The culmination of the project will be an installation-event held at the school in June 2012 when the work will be installed and the invited public, which will include FIHS families and friends, city council members, activists, artists, and immigrant youth leadership groups, will have the opportunity to speak with the students about the issues they are most deeply invested in. Youth-facilitated conversations will create a platform for productive exchange that deepens public understanding and awareness of immigrant youth issues, and furthers the discussion on what we can do to foster more inclusive societies, as well as social and political change for the immigrant.

This project is founded upon the perspective that the languages and practices of immigration rights are critically indicative of a society’s notion of itself, and that public discourses and interactions through facilitated situations of encounter and mediated spaces of affective experience can foster productive collective investigations, imaginaries, and intersubjective exchange concerning the treatment of the (perceived) foreigner in our midst. By placing oneself within the public sphere whether through physical face-to-face interaction with another, or through the mediated spaces of an installation, the immigrant youth asserts her own subjectivity into the public imaginary, shifting the terms of engagement to make space for new voices to be heard.

 

 

04

12 2011

On Framing the Occupy Movement, Professor George Lakoff

Reblogged from here

How to frame yourself: A framing memo for Occupy Wall Street 

George Lakoff, professor of linguistics | 10/25/11

I was asked weeks ago by some in the Occupy Wall Street movement to make suggestions for how to frame the movement. I have hesitated so far, because I think the movement should be framing itself. It’s a general principle: Unless you frame yourself, others will frame you — the media, your enemies, your competitors, your well-meaning friends. I have so far hesitated to offer suggestions. But the movement appears to maturing and entering a critical time when small framing errors could have large negative consequences. So I thought it might be helpful to accept the invitation and start a discussion of how the movement might think about framing itself.

About framing: It’s normal. Everybody engages in it all the time. Frames are just structures of thought that we use every day. All words in all languages are defined in terms of frame-circuits in the brain. But, ultimately, framing is about ideas, about how we see the world, which determines how we act.

In politics, frames are part of competing moral systems that are used in political discourse and in charting political action. In short, framing is a moral enterprise: it says what the character of a movement is. All politics is moral. Political figures and movements always make policy recommendations claiming they are the right things to do. No political figure ever says, do what I say because it’s wrong! Or because it doesn’t matter! Some moral principles or other lie behind every political policy agenda.

Two moral framing systems in politics

Conservatives have figured out their moral basis and you see it on Wall Street: It includes: The primacy of self-interest. Individual responsibility, but not social responsibility. Hierarchical authority based on wealth or other forms of power. A moral hierarchy of who is “deserving,” defined by success. And the highest principle is the primacy of this moral system itself, which goes beyond Wall Street and the economy to other arenas: family life, social life, religion, foreign policy, and especially government. Conservative “democracy” is seen as a system of governance and elections that fits this model.

Though OWS concerns go well beyond financial issues, your target is right: the application of these principles in Wall Street is central, since that is where the money comes from for elections, for media, and for right-wing policy-making institutions of all sorts on all issues.

The alternative view of democracy is progressive: Democracy starts with citizens caring about one another and acting responsibly on that sense of care, taking responsibility both for oneself and for one’s family, community, country, people in general, and the planet. The role of government is to protect and empower all citizens equally via The Public: public infrastructure, laws and enforcement, health, education, scientific research, protection, public lands, transportation, resources, art and culture, trade policies, safety nets, and on and on. Nobody makes it one their own. If you got wealthy, you depended on The Public, and you have a responsibility to contribute significantly to The Public so that others can benefit in the future. Moreover, the wealthy depend on those who work, and who deserve a fair return for their contribution to our national life. Corporations exist to make life better for most people. Their reason for existing is as public as it is private.

A disproportionate distribution of wealth robs most citizens of access to the resources controlled by the wealthy. Immense wealth is a thief. It takes resources from the rest of the population — the best places to live, the best food, the best educations, the best health facilities, access to the best in nature and culture, the best professionals, and on and on. Resources are limited, and great wealth greatly limits access to resources for most people.

It appears to me that OWS has a progressive moral vision and view of democracy, and that what it is protesting is the disastrous effects that have come from operating with a conservative moral, economic, and political worldview. I see OWS as primarily a moral movement, seeking economic and political changes to carry out that moral movement — whatever those particular changes might be. Read the rest of this entry →

19

11 2011

Truly Public Art

watching this on the live stream today and hearing people respond and chant along with these beautiful projections was pure magic and inspiration.

how it all came together is equally inspiring: a collaborative effort between ows occupiers, tenants of lower manhattan housing projects, and a few media artists. the interview is here.

More images of the projections.

Update, Nov. 23: This video capture the spirit of the protests in concert with the projections:

Excellent article by Gar Alperovitz

How One Percent Grabbed So Much of Our Wealth

The economic benefits of knowledge– which belong to us all– flow to the rich

Gar Alperovitz, professor of Political Economy at the University of Maryland, details how the rich have commandeered the commons for their own benefit in his book Unjust Deserts: How the Rich Are Taking Our Common Inheritance and Why We Should Take It Back (with Lew Daley from The New Press). See the excerpt [6] from On the Commons. Here in an essay from Truth Out[7] he shows how the commons of knowledge— a human inheritance which is rightly shared by all—has become the foundation for the 1 percent’s lavish wealth. — Jay Walljasper

Posted October 31, 2011

Of the 15 modern US-developed pharmaceutical drugs with over $1 billion in sales, 13 received significant public research and development support.

Elizabeth Warren points out [9] that there “is nobody in this country who got rich on his own. Nobody.” Meaning: if the rich don’t pay their fair share of the taxes that educate their workers and provide roads, security and many other things, they are essentially stealing from everyone else.

The biggest “theft” by the 1 percent has been of the primary source of wealth—knowledge—for its own benefit.

Knowledge? Yes, of course, and increasingly so. The fact is, most of what we call wealth is now known to be overwhelmingly the product of technical, scientific and other knowledge—and most of this innovation derives from socially inherited knowledge. Which means that, except for trivial amounts, it was simply not created by the 1 percent who enjoy the lion’s share of its benefits. Most of it was created, historically, by society—which is to say, the other 99 percent.

Take an obvious example: Many of the advances that have propelled our high-tech economy in recent decades grew directly out of research programs financed and, often, collaboratively developed, by the federal government and paid for by the taxpayer. The Internet, to take the most well-known example, began as a government defense project, the Advanced Research Projects Agency Network (ARPANET), in the 1960s. Today’s vast software industry rests on a foundation of computer language and operating hardware developed, in large part, with public support. The Bill Gateses of the world might still be working with vacuum tubes and punch cards were it not for critical research and technology programs created or financed by the federal government.

The iPhone is another example: Its microchips, cellular communication abilities and global positioning system (GPS) all flowed from developments traceable to significant direct and indirect public support from the military and space programs. The “revolutionary” multi-touch screen was developed by University of Delaware researchers financially supported by the National Science Foundation and the CIA. It is not only electronics: of the 15 modern US-developed “blockbuster” drugs with over $1 billion in sales, 13 received significant public research and development support.

But taxpayer-financed government programs (including, of course, public education) are only the tip of the iceberg. And here we are not talking rhetoric, we are talking the stuff of Nobel prizes. Over the last several decades, economic research has begun to pinpoint much more precisely how much of what we call “wealth” in general derives from long, steady, century-by-century advances in knowledge—and how much any one individual at any point in time can be said to have earned and “deserved.”

Recent estimates indicate, for instance, that national output per capita has increased more than twentyfold since 1800. Output per hour worked has increased an estimated fifteenfold since 1870 alone. Yet the modern person is likely to work each hour with no greater commitment, risk or intelligence than his counterpart from the past. The primary reason for such huge gains is that, on the whole, scientific, technical and cultural knowledge has grown at a scale and pace that far outstrips any other factor in the nation’s economic achievement.

A half-century ago, in 1957, economist Robert Solow showed that nearly 90 percent of productivity growth in the first half of the 20th century alone, from 1909 to 1949, could only be attributed to technical change in the broadest sense. The supply of labor and capital—what workers and employers contribute – appeared almost incidental to this massive technological “residual.” (Solow received the Nobel Prize for this and related work in 1987.)

The truly central and demanding question is obviously this: If most of what we have today is attributable to knowledge advances that we all inherit in common, why, specifically, should this gift of our collective history not more generously benefit all members of society? The top 1 percent of US households now receives far more income than the bottom 150 million Americans combined. The richest 1 percent of households owns nearly half of all investment assets (stocks and mutual funds, financial securities, business equity, trusts, nonhome real estate). A mere 400 individuals at the top have a combined net worth greater than the bottom 60 percent of the nation taken together. If America’s vast wealth is mainly a gift of our common past, how, specifically, can such disparities be justified?

Early in the American republic, Thomas Paine urged that everything “beyond what a man’s own hands produce” was a gift that came to him simply by living in society, and, hence, “he owes on every principle of justice, of gratitude, and of civilization, a part of that accumulation back again to society from whence the whole came.”

To be sure, someone who genuinely makes a real contribution deserves to be rewarded. But today, most of what is created by all of society gets turned into wealth, and, somehow, directly or indirectly, shunted away from the 99 percent by the 1 percent. The demand of the various occupations that this theft be reversed is right on target—both in what we know about how wealth is created, and, above all, in what we know about how a just society ought to organize its affairs.

 

12

11 2011

Doug Rushkoff Teach-In @ OWS

The Wall Street Occupennial – Art for the 99%

Along with the original blog that was set up a few weeks ago, the new site for the Wall Street Occupennial is here. A really wonderful resource to connect, network and see work being produced right now with / in response to OWS.

27

10 2011

Transitional Soccer (2008)

Transitional Soccer (2008) / multichannel installation / programmed with Isadora

A four channel video and audio installation that uses soccer as a metaphor for exploring the emergences of relationality between individuals and societies within the context of nation-building.

Images were taken from a soccer match between Iraq and The Democratic People’s Republic of Korea, two countries branded by George W. Bush as points on his so-called “Axis of Evil”.

I was particularly interested in exploring the complexities and possible relationships between the languages nations choose in the writing of their constitutions, nation-building, and the dynamics of geopolitical relationships.

Text was borrowed from Brian Massumi’s Parables for the Virtual: Movement, Affect, Sensation (2002) to provide the conceptual framework.

 

 

 

 

Link to video documentation.

15

10 2011

Zizek!

Some Gilles Deleuze to frame #OccupyWallStreet

‎The difference between minorities and majorities isn’t their size. A minority may be bigger than a majority. What defines the majority is a model you have to conform to… A minority, on the other hand, has no model, it’s a becoming, a process… It definitely makes sense to look at the various ways individuals and groups constitute themselves as subjects through processes of subjectification: what counts in such processes is the extent to which, as they take shape, they elude both established forms of knowledge and the dominant forms of power…If you believe in the world you precipitate events, however inconspicuous, that elude control, you engender new space-times, however small their surface or volume. It’s what you call pietas. Our ability to resist control, or our submission to it, has to be assessed at the level of our every move. We need both creativity and a people.

– Gilles Deleuze in conversation with Antonio Negri, Control and Becoming

08

10 2011