Translation - MvS

Creatures of Gaya

Holy Corpse

Auto Por Trade

Kon Fu'se

Wan's Wur(l)d(s):

Demo 15 maart Dam, Amsterdam

Moon Town/ Maan Tuin

Ubi bene, ibi patria.

Casting International / Brahmaanse Inlichtingendienst }|{ 2004

Enkele Reis Thuisland / Oneway Ticket Homeland

The Brahamian Intelligence Service produced in cooperation with Casting International the DVD, 'Enkele Reis Thuisland / Oneway Ticket Homeland'

Part of it is an item about Tibet. Click on the image right to watch an impression of it's presentation during Amnesty Film festival 2004 in OT301, Amsterdam.

Tibet troubled by unrest...

Oproep tot wake voor Tibet op de Dam.

Tibetanen bij de Chinese Ambassade in Den Haag,16 maart 2008.

Vandaag 17 maart loopt het ultimatum af van de Chinese autoriteiten aan de Tibetanen, die de afgelopen dagen in Lhasa en andere delen van Tibet gedemonstreerd hebben, om zich over te geven aan de politie.

Hierna wordt verwacht dat de Chinese autoriteiten keiharde maatregelen zullen nemen.

Uit solidariteit met de protesten die op dit moment in Tibet gaande zijn tegen de bezetting van Tibet en de onderdrukking van het Tibetaanse volk door China organiseren International Campaign for Tibet Europe, de Tibet Support Groep Nederland en de Tibetaanse Gemeenschap in Nederland morgen een vreedzame bijeenkomst met fakkels op de Dam.

Plaats: Tijd: de Dam in Amsterdam dinsdag 18 maart van 18.00 - 20.00 uur

Informatie: Tsering Jampa   Shiba Degenhart   

Kantoor   06 29004547 06 41012687 020-3308265

[from email 17 maart 2008]

Politics, de finit I ons

Standby

Standby plus minus 16 strikes 9 wide F, one dot four sign off crescent moon 12 dead bees pointing to my hand.

Consecrate

"... Consecration[1] is the solemn dedication to a special purpose or service, usually religious. The word "consecration" literally means "setting apart." Persons, places, or things can be consecrated, and the term is used in various ways by different groups." [1] wikipedia.org

Inner Room, moving outward

Dakguiken [1]

The Dream Problem.

 

	From: ctjacobs@xs4all.nl
	Subject: Ram Narayana
	Date: January 10, 2008 1:42:17 AM GMT+01:00

	

Stephen LaBerge, Lucid Dreaming (New York: Ballantine Books, 1986), pp265-267, Dreaming, Death, and Transcendence.

"[T]he case of Ram Narayana vividly illustrates how far delusions of grandeur can be taken by the semi-lucid dreamer. Narayana, an Indian physician and editor, had been perplexed by the problem of how to convince "the creatures of his dream, during the dream state, that it really is a dream."

He finally gave up trying, having decided that even if he succeeded, convincing them could serve no useful purpose. Therefore, Narayana resolved to enjoy himself instead and to pass his time while dreaming "as comfortably as possible."

Consequently, next time he went to sleep, he addressed "the assembly of his dream characters" as follows: "Friends, why don't you try to attain the state of extatic and immortal bliss, entirely free from pain of every description?

This state of bliss can be obtained only by entering into the celestial region, the abode of the Supreme Creator.

To this region I go daily and enjoy its pleasures for twelve hours out of every twenty-four. I am the only incarnation and representative of the Supreme One."

Narayana indicated that "the majority of dream creatures believed in the above speech." A minority were skeptical of his claim of being the "Only Manifestation of the Supreme Deity."

What about Krishna, Christ, Buddha, or Mohammed? demanded the doubters.

They received the reply that "all those great men had come from lower regions and were only theoretical in their teachings and nobody ever attained salvation through them, that the dreamer alone came from the highest spiritual plane, and that he would teach them the only sure and practical method of reaching that region."

Having been made the usual promises, they were charged the usual price, being then told the chief condition of initiation was "to have implicit faith in their preceptor, the dreamer."

Narayana went on to explain, in terms well known by the leaders of cults everywhere, that "the most effective means to hypnotize them all in a body was then employed, which consisted of looking intently into the eyes of the guru, the dreamer, while sacred hymns and songs of love and devotion were being recited in a chorus.

They were further impressed with the idea that ultimately every one of them would reach the highest region, after one, two or more re-births, but having complete faith in the dreamer would reach there the soonest."

Narayana claimed that "the method proved so satisfactory that the dreamer was actually worshipped by every one of the dream creatures and was pronounced to be the only true spiritual guide. He now considered himself in no way less fortunate than so many leaders of the various faiths, in the waking world, who enjoy the pleasure of being devotely worshipped by their disciples."

This comical parody of spiritual cults would have its tragic aspect as well, were it not for the fact that Narayana was eventually able to progress beyond this state of inflation.

He dreamed that he fell in among a group of yogis who managed to enlighten him in the following dream: ... another elderly figure from amongst the dream creatures rose from his seat and overawed the assembly with his long grey beard and his yogi's staff.

He began his oration in a curious and amusing manner, though with an authoritative tone, his voice quivering with anger and his gaunt index finger pointing towards the dreamer: "What reason have you to call us your dream creatures and yourself the creator of us all?

If you are our creator we say equally empathetically that so are we the creator of yourself. We are all in the same boat, and you can claim no sort of higher existence than ours. If, however, you want to be convinced of my statement, I can show you the creator of us all, i.e. of yourself as well as ours."

With these words, he struck the dreamer on his head with his heavy staff, who, in consequence, woke up and found himself lying in his bed with his mind extremely puzzled.[15]

The yogi's point is that the dream ego (mistaken for "the dreamer" by Narayana) is just another dream figure.

The actual creator of the dream is not part of the dream at all - being, in fact, the sleeping self.

[15] Narayana, R., ed., The Dream problem and Its Many Solutions in Search After Truth, vol 1 (Delhi, India: Practical Medicine, 1922), p. 301-5.

Euroine

Lilac Ascend

Subtle Eye (I)

Ette Est E2E2E2 Capital T

A. Andreas

Tandenwand

A. Andreas

Gefangen in einem Albtraum

von Epilepticus Culturalis

 Der Jeden tag spürt man es, als ob der Geist uns verlässt
Gefangen in einem Albtraum, dieser Land fängt an zu verfaul'n Es Zerfall der ist
nah, seht ihr denn nicht die Gefahr ist wie ein Schmerz, es zerreisst mein Herz

ich will nicht meher und am rand haben wir schon laengst genueg zehn mahl tanzen will ich und dann tot

und dann morgen denklich verstrebt

bald kommt die Zeit da is kein jammer mehr

und werden alle Flaggen wehen

Horizontal Line

-x-x-x -Crossed & Cursed-----

De verdrinkingsmens / Drowning Men

A. Andreas

Second Life

Wanneer leven verschijnt als een film van de verdrinkingsmens zelf en zijn dode
strijd 't gezicht toont van een film van de verdrinkingsmens' eigen verdrinking
in een wit geheel dat verdrinkt.

When life appears as a film of a drowning man's self and its dead fight shows
the face of a film of a drowning man's drowning in a w.hiten w.hole w.hich
drowns. 

Rural citizens reclaiming land

from the government and big business

no more falsifying reality views  no more hypes  no more social software no more web 2.0 no more creative cities  no more second life  no more mtv no more glasgow no more docklands  no more art councils  no more media libs   no more citizens participations no more morte

Sankarsana

Judith V., Amsterdam, 2007

Vergetelheid ... en vergetelheid vindt in de zucht der stilte, een randje om zich het schone binnen te trekken, tevergeefs, want deze rand is als sprekende lippen, de grens tussen [w]oorden die nog ver zijn. een wieg schommelt zich stil, leugens aan de flanken van het verlangen, vallen de stilte binnen, maar zij zijn als tuimelaars voor het kind een confrontatie met het opwaartse, een abstractie die je daar wacht naast waarde verlangens van je ziel nog omgekeerd beeldloos, een operatie onder [de] oppervlakte vindt plaats elders dan waar ik ben en droef viert een traan echtheid. zonder mij zal de leugen verschaald en noodlottig zijn, zonder mij zal [je] zonder leugens kunnen zijn, het graf van kennis, slaap en credo vindingrijk[e] ingezetene van mijn nacht, de kaakklem zal in krachten toenemen tot zijn vaneen gaat en ik een moddermens wordt met bloemen op haar ogen, haar buik, kindje mijn lach is een buik voor jouw slaap. Judith V. , 2006

Trans(i)t(i)o(n) So-Ul

City of The Holy Horsemen, Amsterdam, South-East

Awakening King

walking barefoot

De finit I ons for Poet[2] s

[Re]Filling the [W]Holes

[Re]Filling the [W]Holes Definitions for Poems Aesthetical Abuses of Truth Abusive Aesthe tics of Trut[1] h True A bus ive Aesthetics True Aesthe tic al[l] A bus es De finit I ons for Poet[2] s Aesthetical A bus er s of T rut[3] h A bus I' ve Aes theticians of Trut h True Abusive Aestheticians True Aesthetic Ab Use rs A.A. 2007 [1] prejorative of hole;cunt(NL) [2] lute, criminal gotten goods [3] slang, having no money, being broke(NL)

Towards a radical anti-social Art

The Return of the Holy Horsemen Some preliminary notes:

The time for art has come to denounce its bond with society and to reflect on art itself. Art has come a long way from its middle aged allegations with religions institutions, and regaining some of its magic and ritual origins , during the Renaissance. During the Enlightment its bond went alongside with the development of early capitalism and this bond is pronounced until to date As a consequence of the parallel development of capitalism and the socialication of art, art looses its fundaments with its ritual and the magic origins. During that process, in which as a side effect capitalism got rid of magic and ritual practices by classifying them under religion, art was put at the side of governing power, and agresively untied. Nowadays art is unable to distinguish between its aesthecial and ethical responsibilities the crafting of a work of art implies, and ignorantly think and behave as if it is not the souverain governer of these responsablities. The aesthecical and the ethical is taken over by social institutions , governments, administrations and the like. The autonomous position it should have is ignorantly left behind and easely sold for beauty and lust. The word holy has no meaning anymore, rationalzing the effects of city regeneration, researching culture as another form of commodity, sell, profibility, return on investment have replaced this. [more...]

Overidentifcation

What it is, and what is its strategy? See below for an odd rejected posting on this interesting subject:[1]

Date: November 8, 2007 6:08:38 PM GMT+01:00

"... [f]eel free to send my reply to the list i guess or something..."

cheers

stevphen



uhm... how is being complicit in gentrification either
overidentification or a strategy?

here's what I mean, overidtification is usually defined as:
"The concept of 'overidentification' is a concept drawn from the
armoury of psychoanalysis but forged by cultural activists in the
Neue Slowenische Kunst into a weapon against Tito Stalinism and
contemporary neo-liberalism. Overidentification works because it
draws attention to the way the overt message in art, ideology and
day dreaming is supplemented by an obscene element,
the hidden reverse of the message that contains the illicit
charge of enjoyment."
- Ian Parker, http://www.lums.lancs.ac.uk/events/owt/6455/

Overidtification as used by NSK/Zizek is definitely a [more...]

[1] without reason given rejected as contribution to the my-ci mailinglist, (my-ci@orgnets.net).

Editorial

The Few and the Many, an essay about Cultural Epileptiscm

The Few and the Many - English / Nekolicina i Množina - Serbian

 

Culture as the social outcome of tensions between the few and the many obviously has a firm political component. This component has various meanings; one of them is the ability to generate change. This changing or generating component can be misused as a repressing tool in the hands of power, whether this power is applied to the benefits or the destruction of society. Protecting and governing individual independence is strongly contrasting with the obligations and promises contemporary governments and industries are demanding from ‘their’ citizens and employees. [read...]

           

Clash of Discourses:

Living in a Hysterical World

Materiality / Immateriality
Money Economy \ Gift Economy
Science / Religion
Aesthetics \ Politics
Private / Public
Individual \ Collective
Elite / Masses
Socialism \ Fascism
Institutionalized Culture / Underground
Prose \ Poetry
Urban / Rural
Outsiders \ Insiders
Literated / Illiterated
Artist \ Audience
Consumer / Producer
Ignorance \ Awareness

Determination of position, and more,

14 September, 20:30 CEST @ De Balie - Centre for Culture and Politics, Amsterdam , Nictoglobe organized, using free publicly accessible open source software tools, developed and provided by de Balie, a DIY CoolMediaHotTalkShow about 'Creative Resistance, New Media as Soft Arms'

In case you missed it: see archived show.

CoolMediaHotTalkShow, on Art & Media, is an initiative by De Balie, in which the public proposes the topics and questions before and during the live webcasted show.

jj

Submissions

Texts, Projects and Links

Below our call as sent on May 15th 2007:

"[N]ictoglobe invites you to send a short (max 500 words) submission which reflects upon ‘creative resistance – new media as soft arms’ as an starting point to develop a more profound and public, artistic led discussion about this subject."

The following individuals and collectives have contributed to our call for submissions. Use the menu above to choose between the entries.

Apparently there are no Dutch contributors, is this indicative for the Dutch cultural position in a global perspective?

Texts:

Sarah Bogh Jensen[dk] - Response, Adam Trowbridge[us] - Creative Resistance in a Control Society, Caterina Davinio[it] - Chat Love, Robert Dayton[uk] - Sumo, Taranta Completer[au] - The Past we want, Merce Rodrigo[es] - The Role of New Media in the Production of Lived Urban Space Today

Projects:

Simona Koch[de] - Zeit fuer Verantwortung, Patrick Fontana[fr] - Grenze, 'Karl Marx, das Kapital' - Videoperformance, Thomas Fourmond[fr] - Reflet, UBERMORGEN.COM[de] - UBERMORGEN.COM, Foriginal Media Hack No. 2, 2007, Veronique Sapin[fr] - FemLink, worldwide video collage, David Guez[fr] - interlligence

Links:

Suguru Goto[jp], Jennifer Douzenel[fr], Jofroi Amaral[de], Sarawut Chutiwongpeti[th]

Personal comments: hight@34n118w.net[us] - Television is chewing gum for the eyes[mcluhan], Michel Jacobs[nl], The way to go?

Subvert!