D:GP begins with the supposition that the heavy carbon economies inherited from industrialization have reached an unsolvable impasse, and must at their core must be redesigned, reformed and replaced. Furthermore, as it is now amplified by planetary-scale computation, industrial modernity is now so radicalized that its ubiquity is matched only by its imminent dissolution. But other conditions are possible. They have to be. Computation does not (necessarily) replace what comes before it, but under the right circumstances it can and does, and under more rarified conditions still, it should. Deep systemic crises invite three interrelated and apparently opposing responses: modernism, inertia and fundamentalism: fight, hide, and flight, accordingly. Toward this D:GP recognizes the emergence of another, alternative modernity. Where industrialization provided heaviness, expansion, production, and consumption, our successor modernity is one of lightness, contraction, subtraction and restoration. It is an interfacial modernity not of identity and maximalization, but of externality and transference. Where industrialization was a modernity for tabula rasa, today a subtractive modernity curates a world that is infinitely full. Its radicality is not drawn from the historical or geographic momentum of a “new world,” but rooted in the precarity of globalizations that are as irresolvable as they are interconnected.
The Center for Design and Geopolitics is a think-tank based at Calit2 and the University of California, San Diego devoted to using Art and Design to develop new models for how planetary-scale computation transforms political, urban and ecological systems. D:GP was founded in 2010 by Visual Arts professor, Benjamin H. Bratton.
Text via D:GP
According to the United Nations, more than one billion people now live in the slums of the cities of the South. In this brilliant and ambitious book, Mike Davis explores the future of a radically unequal and explosively unstable urban world.
From the sprawling barricadas of Lima to the garbage hills of Manila, urbanization has been disconnected from industrialization, even economic growth. Davis portrays a vast humanity warehoused in shantytowns and exiled from the formal world economy. He argues that the rise of this informal urban proletariat is a wholly original development unforeseen by either classical Marxism or neoliberal theory.
Are the great slums, as a terrified Victorian middle class once imagined, volcanoes waiting to erupt? Davis provides the first global overview of the diverse religious, ethnic, and political movements competing for the souls of the new urban poor. He surveys Hindu fundamentalism in Bombay, the Islamist resistance in Casablanca and Cairo, street gangs in Cape Town and San Salvador, Pentecostalism in Kinshasa and Rio de Janeiro, and revolutionary populism in Caracas and La Paz. Planet of Slums ends with a provocative meditation on the “war on terrorism” as an incipient world war between the American empire and the new slum poor.
Mark Davis, a professor of history at the University of California, Irvine, is a self-described Marxist environmentalist.
Text and Image via Verso Books
Social segregation, cultural appropriation: the six-hundred-year history of the European Roma, as recorded in literature and art, represents the underside of the European subject’s self-invention as agent of civilizing progress in the world, writes Klaus-Michael Bogdal.
Is Europe anything more than the remnants of a grand political delusion? Is there a cultural bond that unites the nations and peoples of this fragmented continent? From Max Weber to Norbert Elias, the greats of European intellectual history have described and re-described Europe as the birthplace of modernity; not, like the other continents, as the “heart of darkness”, but as the energetic center of civilizing progress. Their attention has focused on the “grand narratives”: industrialization and economic productivity, state and nation building, science and art. Yet might not an examination from the other side – through an investigation of the marginal – provide essential insights into Europe’s development over the longue dureé? Might not the history of the Roma, a group marginalized like none other, reveal a less auspicious aspect of Europe’s grand narrative of modernity?
The tendency of existing research to treat the Roma as having first entered European political history with the Nazi genocide disregards a unique six-hundred-year history. It is indeed the case that the Roma, who over long periods of time lived nomadically and possessed no written culture of their own, have left almost no historical accounts of themselves. The heritage and documents therefore do not permit a history of the Roma comparable to that, for example, of the persecuted and expelled French Huguenots. What is available to us, however, is evidence – in the form of literature and art – of the way in which the settled, feudally organized European population experienced a way of life that it perceived as threatening. Despite consisting solely of stories and images that are defensive “distortions”, this evidence provides a far from unfavorable basis for an examination of the six-hundred-year history of the European Roma, insofar as it is a history of cultural appropriation characterized by segregation. We encounter the traces of the reality experienced by the Roma almost exclusively through depictions by outsiders, and must use these to imagine those parts considered impossible to represent. The extraneous cultural depictions of the Roma – variously referred to as gypsies, zigeuner, tatern, cigány, çingeneler, and so on – have created heterogeneous units of “erased” identity and cultural attributes. The “invention” of the Gypsy is the underside of the European cultural subject’s invention of itself as the agent of civilizing progress in the world.
Excerpt on an article written by Klaus-Michael Bogdal for Eurozine. Continue HERE