Not Left To Chance

I am writing at Wordpress.com now. The site is up and running here.

Today I read this in Digitize This Book!: The Politics of New Media, or Why We Need Open Access Now :

…the very web-like structure of the Web often makes it difficult to determine where texts end – or begin, for that matter. All the cutting and pasting, grafting and transplanting, internal and external linking involved means that the boundaries between the text and its surroundings, its material support, are blurred and can become almost impossible to determine online – just as the boundaries separating authors, editors, programmers, producers, consumers, users, and commentators/critics are blurred.(p.66)

The blurring of textual boundaries interests me. Especially in academic texts, where citing other texts, other legitimate texts, is the necessary foundation for the building of new texts.

Yesterday I went to an event at UBC.

The MisEducated Imagination: McLuhan’s Creativity The lasting legacy of Marshall McLuhan has everything to do with his creatively disruptive thought: art as an early warning system of major technological change, media theory as culture probes, words moving at light-speed, texts as worm holes to alternative futures, a festival of seductive paradoxes in writing, images, and aphorisms. With McLuhan, technology simultaneously stultifies and mobilizes the imagination, does violence to the human nervous system and creates electronic breakthroughs. Arthur Kroker is Canada Research Chair in Technology, Culture and Theory & Professor of Political Science at the University of Victoria. Author of numerous books on technology and culture, including The Will to Technology, The Possessed Individual, The Postmodern Scene and Technology and the Canadian Mind: Innis, McLuhan and Grant. With Marilouise Kroker, he has edited the field-defining anthology, Critical Digital Studies and the internationally acclaimed electronic journal, CTheory (www.ctheory.net ).

One Code To Rule Them All… When all that has been solid melts into code, how do we rethink and re-make scholarly praxis — theory, research and pedagogy — built from and for a literate universe? Quality becomes quantity, arts and sciences are re-fused, media fluidly converge, and even the ontology of the body, this “too too solid flesh” of Hamlet’s distracted imaginings, becomes molten, as virtuality. This paper is part of a larger project which interweaves three strands of interdisciplinary scholarship: the conceptual work of forging a ‘digital epistemology,’ the technological challenge of developing a multimedia, multimodal research tool capable of taking the measure of the re-mediated subjects and objects of interdisciplinary study, and the pedagogical call for the resuscitation of ‘play’ as inseparable from and indispensable for teaching, learning and the advancement of knowledge under unprecedented conditions of uncertainty.  Suzanne de Castell is Professor and Dean pro-tem of the Faculty of Education at Simon Fraser University( http://www.educ.sfu.ca/research/decaste/). She’s interested in relations between media and epistemology, between ‘knowing’ and ‘tools of intellect’, in relation to print literacy, new media studies, and game-based educational technologies. Books include Literacy Society and Schooling (with Alan Luke and Kieran Egan), Language, Authority and Criticism (with Alan and Carmen Luke) Radical Interventions (with Mary Bryson) and Worlds in Play (with Jen Jenson). Her current work is on the ludic epistemologies of game-based learning, exemplified in several projects co-developed with Jenson: Contagion ( http://contagion.edu.yorku.ca/), a compelling game about public health , Arundo Donax , ( http://contagion.edu.yorku.ca/Tafelmusik/login/login.html), a gripping engagement with Baroque music, and Epidemic, a social networking site where your ‘friends’ are contacts you manage to infect. She co-edits the Canadian Game Studies journal, Loading…(http:// journals.sfu.ca/loading/ )

Dr. Arthur Kroker gave a concealed radical talk. He was saying something under the academic babble, something about a new consciousness that was to come, a change in our miseducation. That the new digital consciousness, new digitized body that we take on. Taken as a whole, if only for a moment, it was worth the two hour bus trip to and from UBC. That ride in itself, and the fact that it was bodies with ears listening to Kroker read from a laser-printed paper, should be enough to dispute what Kroker was saying, of course there was a very radical undertone, to the talk. Suzanne de Castell talk was much more concrete with her explanation of an experiment to expose the social construction of meaning. The need for such thinking in society, the ability to reflect on our constructions, entered the question and answer part of the talk. A question was asked of Kroker, it was more an expression of disapproval than a question. It went something like “You say there is a new digital body, a new digital future, but does this change the way we eat or love?” The answer given by de Castell was great. She said that the confusion between eat and love, that one is a physical need and the other a social, or literary, construction. We’ve been colonized by the word. She told of the creation of romantic love by literature. I don’t think the questioner “got it” but it was a very good point. Our categories, boundaries, the narratives, and meaning attached to our bodies are not solid. These are the necessary errors, the solidity, that with new insights melt into air.

Bill Mayer — He loves his mother!! I thought I’d start with that. Religulous, a film by the same people who made Borat, and Borat, too, was purposefully offensive, and it, too, was funny, but it never, not for a second took itself seriously. Borat showed us into some very serious territory. There was the blatantly misogynous college boys scene, and the dangerous war of terror scene, maybe it was the moustache, but the nausea producing, in a culturally discomforting sense, scenarios made us witnesses.  Borat, himself, was nearly invisible. Religulous does something different, and I didn’t like it. The scenes where Maher analyses what we just saw are all gawd-awful. He interviews some fairly stupid people, but Maher’s arrogance, which may have held up, especially with the cuts to clips from Superbad and Scarface, those were hilarious, his arrogance may have held up, but when he was on camera by himself, the weakness of those scenes reframed his arrogance as simply mean. Sure, he loves his mother, but he’s a mean mental weakling himself, bullying other intellectually challenged, differently intelligent people. There’s the difference, Borat’s misogynists exposed themselves and an oppresive cultural undercurrent, while Maher victimized the people he put on film.

The science is in. Consciousness is a chemical energy. Our perceptions are bodily. Chemical and bodily changes affect consciousness and perception. Philosophically I work from the premise that existence precedes essence. Darwin, Marx, Nietzsche and Sartre, if generally understood would make it easier to argue that we should educate and properly house and nourish everyone. What I’m saying here is that there is no God of Abraham, there are no angels, spirits, demons, heaven or hell, at least outside our language systems. Our language systems exist physically in our bodies, in this sense these things exist, they are within us and communicable. Maher had an opportunity to produce in incredibly informative film. He came close with the Andrew Newberg, MD (University of Pennsylvania research neuroscientist) interview. Newberg discusses the process of imaging people’s brains as they pray, meditate or speak in tongues, but no conclusive statement is made. He also brought in the consciousness changing properties of drugs, but again the neurophysiology that could reveal the chemical and physical contingency of consciousness was not explored.

Maher is content to promote doubt, but there is certainty that consciousness is chemical reactions within organic physical structures. We don’t know how exactly it works, but there is certainty that material is at work. These ideas can also be communicated, but Maher didn’t do the research. And understanding consciousness, the bodily manifestation of these belief, may have softened his, persecution, of these believers. Really what was he doing? In his interviews with Muslims, he was told twice that it was politics and not religion, that the motivation behind terrorists and extremists, but he didn’t accept it. He even made “fun” of the interviewee by writing a text message implying he was a terrorist. Later he analyses these scenes saying that they don’t want to admit to outsiders that there are problems with the religion. Doubt in this sense is not a tool for understanding, it is an analgesic for stupidity. What were the political motivations of the religious George W. Bush and what were the political motivations of the differently religious Osama Bin Laden? Maher is content to doubt everything and everyone.

In Saul D. Alinsky’s Rules for Radicals he spends an entire chapter “of ends and means” explaining how political interests are clothed in religious morality. “The Haves,” he writes, “develop their own morality to justify their means of repression and all other means employed to maintain the status quo.” What’s interesting is that Obama was schooled in the Alinsky tradition. Maher’s film is now an historical document. But Alinsky also taught respect for the beliefs and values of the Have-nots and spoke against arrogance. Politically, in the political system, I’m with Sven. This call for compassion, and understanding, when dealing with religious consciousnesses, is not a form of self protection, it comes from an understanding, limited sure, that our bodies and consciousness are totally intertwined, and a massive change, in our society, especially forced from the outside, well, it’s abuse.

And one last thing about embodied knowledge, especially the kind of knowledge that defines a persons existence. This is from wikipedia:

In Carl Jung’s psychology, metanoia indicates a spontaneous attempt of the psyche to heal itself of unbearable conflict by melting down and then being reborn in a more adaptive form. Jung believed that psychotic episodes in particular could be understood as existential crises which were sometimes attempts at self-reparation. Jung’s concept of metanoia influenced R. D. Laing and the therapeutic community movement which aimed, ideally, to support people whilst they broke down and went through spontaneous healing, rather than thwarting such efforts at self-repair by strengthening their existing character defences and thereby maintaining the underlying conflict.

With this in mind, really, what the fuck was Maher doing? He loves his mother, but he’s still an ignorant fuck. Had he actually broken through the defences of these people he was attacking, he would have precipitated a moment of realization in which everything previously known is wrong, leading possibly to a physical and mental breakdown. In one scene Maher’s mother reminds him of how upset he was when he discovered Santa Claus wasn’t real. The equation of a childhood fantasy game, with god consciousness or a bodily awareness of god, is ridiculous in itself. In my utopian thoughts after the consciousness of our interconnectivity is widespread, when we are concerned with the care of each other, the issue of religion will have faded away, but until then we need to work toward our own understanding. 

Murray Bookchin on the 1960s. In The Ecology of Freedom: The Emergence and Dissolution of Hierarchy .

Almost intuitively, new values of sensuousness, new forms of communal lifestyle, change in dress, language, music, all borne on the wave of a deep sense of impending social change, infused a sizable section of an entire generation. We still do not know in what sense this wave began to ebb: whether as a historic retreat or as a transformation into a serious project for inner and social development.

Hunter S. Thompson. Fear and Loathing in Las Vegas: A Savage Journey to the Heart of the American Dream .

So now, less than five years later, you can go up on a steep hill in Las Vegas and look West, and with the right kind of eyes you can almost see the high-water mark — that place where the wave finally broke and rolled back.

Letter to Felix Guattari on Social Practice. in Antonio Negri. The Politics of Subversion: A Manifesto for the Twenty-First Century . Translated by James Newell. 1989 Polity Press. Cambridge.

We have been defeated. The culture and the struggles of the sixties were defeated in the seventies. The eighties have witnessed the consolation of the victory of capitalism.

Norm Friesen’s "Heritage of Edupunk" February 2009
    

Gramsci says everyone:

contributes to sustain a conception of the world or to modify it, that is, to bring into being new modes of thought.

Benjamin:

…the distinction between author and public is about to lose its basic character.

Friere:

The answer does not lie in the rejection of the machine, but in the humanization of man.

John Gibler presented his work, Mexico Unconquered: Chronicles of Power and Revolt at SFU, Monday February 16, on his North American book tour. Howard Zinn has this to say about Gibler’s book:

Gibler shares the voices, stories, and communal dignity of the ordinary Mexicans who are putting their lives at risk by challenging corrupt power as they build social movements for basic rights, justice, and autonomy. An exciting first book by emerging young writer.

It was a pretty good multi-media presentation.  I came away with a couple new feelings/ideas.

One, came after seeing a documentary on the women’s takeover of the state television station. The way the women used the station, turned it into a twenty-one day conversation about their lives, was eye-opening. They showed the power of media to create and promote a connecting dialogue. It’s an inspiring idea.

The second moment of deep education came when Erika Del Carmen Fuchs responded to a comment in a small discussion on the possibilities of creating social change here in Vancouver. She made a distinction between the presentation and organizing, “What we are doing here is not organizing. I want to make it clear that this is not organizing.” In the moment, it was a powerful statement. The dialogue had turned to the difficulty of changing minds, getting messages out. The more-or-less-like-minded audience, was working this idea thoroughly. There was a strong pessimistic flavour to the conversation, and then Erika Del Carmen Fuchs stopped the conversation to make the distinction. For me, she turned what was a defeatist tone completely around. It was a reminder that making social change is hard. It doesn’t happen through consciousness alone, but through consciously organized action. The question then changes from “How do we get people to care about X?” to “What can we do to change X?” It’s easy to care, but organizing a change, that’s hard.  Erika Del Carmen Fuchs also pointed out that 10 years of organizing went into the Zapatista uprising. The reminder that it’s possible, that it’s not easy, and that it takes organization, real work that actually changes something, was inspiring.

Richard Stallman spoke on the issue of community and copyright law. After Kate Milberry asked if the practice of software development and sharing he’d been talking about can be applied in the wider world. Stallman replied that his whole talk has been about that very question. Stallman refused to make the links between his issue and larger liberatory movements. He is pushing one issue. There are other issues, but he will leave those to the interested parties.

Some ideas Stallman dropped – Don’t use their terms. Once you take on the terms of the status quo you reproduce dominant meaning. The terms themselves contain meaning that limits our freedoms. We need to develop a language of freedom. The concept of an alternative language.

Fighting the war on sharing. Sharing is anti-capitalist. Sharing is socialist. Sharing removes the price fetish of capitalist imaginary.

 (Here’s a liveblog of one of Stallman’s talks in Vancouver: humminbird604)

Another software related presentation: Jim Andrews spoke in the New Media Building. The talk is well blogged here. After hearing Stallman, Andrews was a disappointment. (Here’s my cut and pasted review of the presentation, originally from gmail chat)

me: The presentation wasn’t that interesting, in and of itself, but there were a number of moments when the philosophical deficiencies in the room became the interest.
  social foundation of intelligence.

Here’s Steve Anderson and Kris Krug (sitting) at January’s Net Tuesday. They’re letting Vancouver’s social net scene in on the issue of Net Neutrality. (You can read all about it on humminbird604’s blog.) The two of them are also in an informative video about Net Neutrality at Vancouver I Am.

Net Neutrality is important for anyone concerned about Canadian democracy, and that’s pretty much everyone, so let the CRTC’s decision makers know what you think. You can send a letter from here to make your voice heard.

Canadians must seize this opportunity to tell the CRTC that it must ensure we have an open, fast and accessible Internet in this country.

New illegal signage bylaw may silence free speech. See Changes to …

“Add clause 17 that states none of the above applies to protests, demonstrations, political picketing or political theatre,” said Shaw. “Then we will all know where we stand.”

Jean-Paul Sartre wrote these bits in 1961:

The European elite undertook to manufacture a native elite. They picked out promising adolescents; they branded them, as with a red-hot iron, with the principles of Western Culture; they stuffed their mouths full with high-sounding phrases, grand glutinous words that stuck to the teeth. After a short stay in the mother country they were sent home, whitewashed. These walking lies had nothing left to say to their brothers; they only echoed.

We only become what we are by the radical and deep-seated refusal of that which others have made of us.