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David Byrne presents one year later … romantic conflagration of the first third of 1000 days …

http://davidbyrne.com/radio/david-byrne-presents-one-year-later

best,

Simon

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Douglas Lain of Zero Books interviews Slavoj Žižek

Marx’s labour theory of value: there’s something strange about what Žižek calls Lain’s metaphor of the “good Christian boy” who wants to believe.

And there’s something strange about the circularity of Žižek’s argument, as a populist philosopher, about the horror of the Left’s reactiveness to the Right’s activation of erstwhile Leftist policy platforms for, exactly, their populism: Marine Le Pen’s stand on easier access to healthcare and greater support for pregnant mothers, for example. (But then these can be seen as what Michel Houellebecq calls “nativist” concerns (in Submission): encouraging the put-upon ‘ethnic French’ populace to up birthrates, live longer, than immigrant sectors.) Žižek is saying something when he reports the comment of a friend: now the Left moralise, where they used to politicise; and the Right politicise, where they used to moralise: immigration is a moral and humanitarian issue for the Left; it is a political opportunity that the Right exploits. … Žižek’s call for the self-criticism of ‘us’ “progressives”, what does it mean?

We should spend less time judging statements like his, that if he could have he would have voted for Trump? And more time doing what?

It might get close to Nietzsche’s critique of reactive politics and affirmation of active policy … but is stymied by Hegelian dialectic and Lacanian (inbuilt) negative disavowal, the double-negative logic of not not affirming.

What the Left could use is some Nietzsche. I used to think not, but Nietzsche’s excoriation of those who set their values on a continuum orientated towards the best cover up value judgements that are from the start moral interpretations, moralisations.

The Left’s looking for a better way than the Right is only to perform the Hegelian dialectic dance of if you go that way, than I’ll go this way.

Here’s the link to the interview. See what you think. LINK.

…as for the labour theory of value and Žižek’s call to “de-substantialise” it, isn’t this precisely what is assayed in Anti-Oedipus (along with a critique of Lacan) and A Thousand Plateaus by Gilles Deleuze and Félix Guattari?

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stand links to stand

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is the question not how can we make a positive change to the conditions of life but how is it that we have not?

“The UK has just legalised the most extreme surveillance in the history of western democracy. It goes further than many autocracies.”- Edward Snowden

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“are you stuck in an endless you-loop?”

and you don’t know if Trump is good or bad?

and you know don’t know if Trump winning the US election is good or bad?

and you don’t know if Trump winning the US election is about a xenophobic, racist, misogynist gaining unlimited power or a clown with limited power?

and you don’t know if Trump as president will bring economic justice, whatever that is, perhaps in the form of reintroducing the Glass-Steagall Act, or will be an instrument for personal self-aggrandisement without further political, social, economic ramification?

and you don’t know if the real conspiracy is stupidity or the real threat that the nuclear arsenal will finally be deployed?

and you don’t know if the real conspiracy has puppet-masters in the Clintons who have made the deal to bring down the Grand Old Party or is the stupid conspiracy in which you are duped into saying something is real that you don’t really feel?

and you don’t know if you just want to hear your voice return to you like the echo of a human microphone or if you do have a strong opinion to share with all the people who think as you do?

and you don’t know if trust is the word since you have no higher expectation of those you support who live in the public eye than you do of yourself?

and you don’t know if Hillary Clinton was the right candidate for the times because of her gender, her agenda, or her proximity to the half-life of an ex-president?

and you don’t know if the acceptable face of corruption is preferable to the unacceptable, the ugly face of what we all know is true, but agree not to speak of?

and you don’t know if politics is for you because it adds no joy to the world or if your outrage at injustice is in the end more significant than whatever you may think about politics?

(and the future is the accumulation of regret for that which has not yet happened but will)

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on an auspicious day some of the emperor’s closest friends mutter their suspicions

link here

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field recordings 2013:09:08 17:12:46 – 2013:10:19 14:22:30

Riverhead at the end filled me with a sense of anomie. But not quite. The ugliness of it truly sub urban, and the ugliness of its continuation through developments designed in batches – designed for the market rather than for people to live in, resting on scarifications of an architectural scale and quality: the true architecture of landscape despoliation. And the sound of machines. And trees falling with a vicious crack echoing in the brown armpit of the valley, almost encircled by the eponymous river. And hee-hawing or strafing of men aggressively laughing. The neighbour.

You know, I think of that song lyric – “when I was dead / in Riverhead” – and a corner of sentiment sneaks in. Because Riverhead gave us a lifestyle – and something to hate, which as the Italians are said to say is as important as having something, or someone, to love. So that revisiting these images, there is a strength of purpose in the capture of them – real feeling – which is unlikely to be recaptured in the same way. Somehow John Campbell’s marvelous mouth shining like a solar anus fits – the crack that the light gets in, it really does. Get in.

Riverhead topographically is dominated by the rugby fields. Field recording are also felt. The grounds glowing nightly Soylent green under floodlights. Floodlights that were horrendously expensive to put in and are equally expensive to run. No expense spared. And in the mist maybe a kid is practicing his dodges, duck, dive, and a grown man is stretching his hammies.

Riverhead. Years ago submissions were being solicited – pre-Draft Unitary Plan – for the future development of the town. We all put together some ideas. Dad drew some pictures. We were not optimistic. But down at the 100 year-old hall it was a chance to meet some more locals. Talk about what others envisaged as a vision for the place. Like Auckland itself – which it in fact precedes as the initially projected site for the city – the town turns its back on its natural asset: the river. In Auckland’s case, this is of course the harbour. Was every watery space somehow associated in the colonist planner’s mind with an open sewer? Anyway, the plan we presented was to turn the town to face the river, opening up public walkways along its looping length with shops and eateries and a riverside culture.

It therefore whispers the words ‘another missed opportunity‘ when I see the suburbs tumescent breaking through the skin of the historic town: the dormitory vision of a sleeping skirt for citizens to cling in to. Waiting for their own cancers. Because there has been a slew of cancers recently in the nor’west of Auckland, centring on Kumeu, Huapai, Riverhead. The doctors at the medical centre talk about it.

Anomie. And a sadness that if not altogether sweet is not altogether painful.

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society speaks – celebrity roast busters –

and contrary to Margaret Thatcher’s assertion that society does not exist, something seems to have stirred the ashes and provoked a moralising media Hydra. It is a monster that invokes its own monstrosity in naming those it condemns: who are horrible monsters, who leave us crying with rage, who are condemned for crimes without proof of guilt or of innocence apart from that aroused by consensus in the media. They are of course simulacral crimes waving their wands over the waste, simulacral but not fake crimes, crimes the punishment for which insists most fervidly on silencing the perpetrators, in other words, removing them from the consensus they seem to have created and erred against, banning them from participation in the society they gratify by bolstering it in its sodality as contra, as pure shared revenge, resentment, as sharing and liking sharing itself – sharing, that is, its lust to see itself in its own lights as good and just, moral and true. What happens when the monsters speak? but the monsters are chattering now all at once!

Giovanni Tiso, fellow blogger, I salute you! Psychology lecturer, Neville Robertson – who can find boys guilty of rape by intention and then aberrantly claim that outrage at the behaviour is understandable but should also be directed at “the social conditions which helped create it.” [here]

The appearance of the ministers has its wistfully ironic overtones: Police Minister Anna Tolley and Justice Minister Judith Collins simper from under their slap urging “the young female victims of the Roast Busters sex gang to find the courage to come forward and give evidence.” [here] Why? So that justice with the requisite police enforcement – and allocation of resources – can be seen to be done.

They went into it wanting fame. Now the police are advising them on their own safety. Safety from whom? well, from society, of course!

Do I hate that these young people have become a “teen rape group”? [here] No. I think there ought to be a pussy riot.

The cost of morality is however counted as the value of advertising to Radio Live (to quote in full because it fills me with hope for a backlash or a front to backlash or front lash with ermine trim – because where, after all, have shame and taste gone? – and, since I find myself in this heady parenthesis, cui bono? the girls whose honour is in question? What, in fact, about their shame? the erstwhile left whose pusillanimous outpourings have them sound more like the moral majority? What does Giovanni Tiso gain? What do I?):

ANZ, Yellow and Freeview have confirmed they are cancelling their ads on the show, and AA Insurance has indicated the same.

It came after blogger Giovanni Tiso contacted around 30 companies which advertised on the Willie and JT Show yesterday, asking them if they would reconsider their support of the programme.

He has so far received four responses, only one of which, from Countdown, said they were retaining their contract with the station.

here

I would like to end by asking Roast Busters? ‘Roasts’ are allegedly those naughty parties exaggerated and problematised online – or otherwise ‘busted’ [here] I am aware of another kind of roast, called the Celebrity Roast.

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Creative New Zealand under Stephen Wainwright finally succeeds in destroying Downstage after nearly 50 years trying

This is a picture of Stephen Wainwright, Chief Executive (Pou Whakahaere) of Creative New Zealand. Here is his statement:

“As a young nation at the bottom of the Pacific Ocean our arts help to illustrate our lives with new layers of meaning and fresh perspectives… life is personal and experiencing great art makes life better.”

[link]

He probably does not know what he is doing because he is at the bottom of the Pacific Ocean.

Why would Creative New Zealand destroy Downstage? This is really the topic of my doctoral research. Along the way I will be interested in and my research will intersect with the stories that we as New Zealanders tell ourselves and others. Here are a few:

  1. to tell our own stories in our own words is a cultural and artistic objective;
  2. New Zealand is a young nation;
  3. losing things like your memory is probably beneficial in the long term – if you were meant to keep your memory you’d remember;
  4. loss – like Downstage closing – is natural and inevitable;
  5. from the kind of loss that is inevitable comes the new – this is how nature works;
  6. the principle of competition is also natural;
  7. sport and business and art are all natural activities in so far as they are competitive;
  8. politics is an exception to competition, because it is based on PR, therefore opportunism, expediency and lies;
  9. you pour water into a cracked vessel because you too are a cracked vessel – a cracked vessel does not constitute a threat;
  10. one day New Zealand will finally be able to take its place on the world stage;
  11. you can only contribute to society by success;
  12. wearing a red poppy on Armistice Day (11 November) is part of our national identity – not to promote tall poppy syndrome, or its effects.

Of course, Wellington City Council ought also to be held accountable for the closure of Downstage as a crime against the city. Auckland City Council is accountable for the desuetude of the St. James, which is equally a crime against the city. Although the loss of Downstage is the greater as much for the lies about it being inevitable, necessary, a product of the times as for the fact that theatre was still being made there.

Do their mouths taste of ashes, those who look forward to a phoenix? Do they destroy just to be able to say that out of the ruins something new will come? What is this resurrectionist nightmare?

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join the undoing movement and undo poverty, property, hunger, waste, debt, hurt, wrong, and all your petty mistakes

 

undo

it

all

now

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