November 2017: Anleitung, Polizisten den Helm abzureißen

Für die Berliner Harun Farocki-Retrospektive konnten etliche Arbeiten in den Fernsehsendern recherchiert und digitalisiert werden. Einige wenige Lücken blieben – etwa die beiden kurzen Spots ANLEITUNG, POLIZISTEN DEN HELM ABZUREISSEN und OHNE TITEL ODER: NIXON KOMMT NACH BERLIN, beide von 1969.

Farocki hielt die Filme für verschollen, überraschend sind sie jetzt, im November 2017 aufgetaucht: Thomas Giefer, dffb-Jahrgang 1967 und einer der 18 Relegierten von 1968, hat sie in seinen Beständen gefunden.

Hier ein Bild aus ANLEITUNG, POLIZISTEN DEN HELM ABZUREISSEN, abgefilmt vom Schneidetisch von Giefer:

Farocki über den Film: »Angeblich (Quelle: Fritz J. Raddatz) weinte Rosa Luxenburg, als sie die Darstellung des Wertbegriffs von Marx las. Ebenso enttäuscht war ich von den „Cine-Tracts“, die im Pariser Mai gemacht wurden und die in Berlin bald darauf zu sehen waren. Ich erwartete wohl eher etwas wie eine Fernsehberichterstattung, und ähnlich sind alle Versammlungen, die unsere Flugblattfilme in diesen Jahren gesehen haben, enttäuscht gewesen.

Weil wir keine ‚richtigen‘ Filme machten, so nannte das meine Mutter, kam es ihnen vor, daß ihre Sache nicht gebührend offizialisiert wurde, und das haben der ‚Arbeiterfilm‘ und auch Fassbinder dann geschafft. Wir drehten diesen Spot in einer der vielen Pausen, die es bei den Aufnahmen zu einem sehr wenig bedachten Film über Kinderläden von Susanne Beyeler gab. Auf einem Flachdach zog sich Wolfgang Gremm nackt aus und spielte den Polizisten. Wir setzten auf die antihumanistische Provokation, die es bedeutet, rein technisch darzustellen, wie man einen Polizisten bekämpft, gingen aber nicht so weit, einen androgynen Langhaarigen zum Darsteller zu nehmen, was Gremm, der der Dickste und Kurzhaarigste war, der gerade greifbar war, mit einem Lächeln aufgefaßt hat.«

30.11.2017 — Archiv / Schaufenster
Schnittstelle

Lauren Berlant, the brilliant theorist of „cruel optimism“ and related issues, died of a rare form of cancer on June 28. The following, devastatingly optimistic quote is from a 2016 essay on the commons as „infrastructures for troubling times,“ part of a book that they worked on with the typically double-edged title On the Inconvenience of Other People: „What remains for our pedagogy of unlearning is to build affective infrastructures that admit the work of desire as the work of an aspirational ambivalence. What remains is the potential we have to common infrastructures that absorb the blows of our aggressive need for the world to accommodate us and our resistance to adaptation and that, at the same time, hold out the prospect of a world worth attaching to that’s something other than an old hope’s bitter echo. A failed episode is not evidence that the project was in error. By definition, the common forms of life are always going through a phase, as infrastructures will.“

 

Some basics from the Strike MoMA site: „Campaigns, actions, and letters chip away at the regime’s facade from the outside. Inside, every time workers organize, defy the boss, care for a coworker, disrespect secrecy, or enact other forms of subversion, cracks are created in the core. Cracking and chipping, chipping and cracking. As the walls that artificially separate the museum from the world collapse, we reorient away from the institution and come together to make plans. Let us strike in all the ways possible to exit from the terms of the museum so we can set our own.“

 

via Hyperallergic on the environmental impact of blockchain referring to recent NFT (non-fungible token) art sales: „This is not the first time the art world has come under scrutiny for being on the wrong side of the climate conversation. Artists and activists have protested everything from the carbon footprint of physical art fairs to the fossil fuel money funding major museums. But some say the energy consumption of cryptocurrencies is particularly egregious, and research shows it’s relatively easily quantifiable. A study by Cambridge University, for instance, estimates that bitcoin uses more electricity per year than the entire nation of Argentina. (Ethereum mining consumes a quarter to half of what Bitcoin mining does, but one transaction uses more power than an average US household in a day, according to the Institute of Electrical and Electronics Engineers.)“

 

Nicholas Mirzoeff on “Artificial vision, white space and racial surveillance capitalism”: “Based as it is on ‘epidermalization’ (the assertion of absolute difference based on relative differences in skin color), AI’s racial surveillance deploys an all-too-familiar racialized way of seeing operating at plan-etary scale. It is the plantation future we are now living in. All such operations take place in and via the new imagined white space of technology known as the cloud. In reality, a very material arrangement of servers and cables, the cloud is both an engine of high-return low-employment capitalism and one of the prime drivers of carbon emissions.”

 

Sara Ahmed on the performativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”

15.06.2021

auf Hyperallergic über die Umweltbelastung durch Kryptowährungen aus Anlass jüngster Auktionen von NFT (non-fungible token)-Kunst: „This is not the first time the art world has come under scrutiny for being on the wrong side of the climate conversation. Artists and activists have protested everything from the carbon footprint of physical art fairs to the fossil fuel money funding major museums. But some say the energy consumption of cryptocurrencies is particularly egregious, and research shows it’s relatively easily quantifiable. A study by Cambridge University, for instance, estimates that bitcoin uses more electricity per year than the entire nation of Argentina. (Ethereum mining consumes a quarter to half of what Bitcoin mining does, but one transaction uses more power than an average US household in a day, according to the Institute of Electrical and Electronics Engineers.)“

 

Nicholas Mirzoeff on “Artificial vision, white space and racial surveillance capitalism”: “Based as it is on ‘epidermalization’ (the assertion of absolute difference based on relative differences in skin color), AI’s racial surveillance deploys an all-too-familiar racialized way of seeing operating at plan-etary scale. It is the plantation future we are now living in. All such operations take place in and via the new imagined white space of technology known as the cloud. In reality, a very material arrangement of servers and cables, the cloud is both an engine of high-return low-employment capitalism and one of the prime drivers of carbon emissions.”

 

Sara Ahmed on the performativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”

07.11.2020

David Graeber (1961-2020) on What Would It Take (from his The Democracy Project. A History, a Crisis, a Movement, 2013, p. 193): „We have little idea what sort of organizations, or for that matter, technologies, would emerge if free people were unfettered to use their imagination to actually solve collective problems rather than to make them worse. But the primary question is: how do we even get there? What would it take to allow our political and economic systems to become a mode of collective problem solving rather than, as they are now, a mode of collective war?“

07.09.2020
mehrweniger Kurznews