Juni 2020: Was ist ZITTY?

Vor gut zehn Tagen, am 19. Juni, wurde bekannt, dass die Berliner Stadtzeitschrift ZITTY ihr Erscheinen einstellt. ZITTY gab es seit 1977, die Vorgängerzeitschrift hieß HOBO.

ZITTY und tip waren für Farocki in den 1970er und 1980er Jahren Indizien für die „Taylorisierung der Freizeit“ und eine „neue Kulturindustrie“, die nach der Hochkultur nun die Ausläufer der Gegenkultur mit Programmhinweisen versorgt. Neben dem bürgerlichen Feuilleton und den akademischen Sprechweisen der Universitäten stellten sie einen der Hauptgegner für Farockis Denken und Schreiben in dieser Zeit dar.

Seine Polemik „Die allseits gesuchte andere Stellung zum anderen“ erschien 1986 in der Zeitschrift Les Choses. Berliner Hefte zur Architektur. Farocki nimmt sich Dietmar Kampers Text „Berlin und die Kalifornisierung der Welt“ vor, der in Ausgabe 23/85 der ZITTY erschienen war und macht ihn zum Gegenstand einer kleinteiligen Stil- und Ideologiekritik.

Der Text ist durchgehend zweispaltig gesetzt. Rechts zitiert Farocki Kampers Text, links pflückt er ihn, geschult an Uwe Nettelbeck, auseinander. In diesem Zusammenhang steht auch die oben abgedruckte knappe Charakterisierung der ZITTY.

Der Text wird in Band 5 der Schriftenausgabe (Texte 1986–2000) erneut veröffentlicht, der von Tom Holert herausgegeben wird und zurzeit in Arbeit ist.

Harun Farocki: „Die allseits gesuchte andere Stellung zum anderen“, in: Les Choses. Berliner Hefte zur Architektur, 2 (Juni 1986), S. 38-46.

30.06.2020 — Archiv / Schaufenster

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.”


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?“


T.J. Demos on why cultural practitioners should never surrender, via tranzit.sk:  „For artists, writers, and curators, as art historians and teachers, the meaning-production of an artwork is never finished, never fully appropriated and coopted, in my view, and we should never surrender it; the battle over significance is ongoing. We see that battle rise up in relation to racist and colonial monuments these days in the US, the UK, and South Africa. While the destruction of such monuments results from and is enabling of radical politics, it’s still not enough until the larger institutions that support and maintain their existence as well as the continuation of the politics they represent are also torn down. This is urgent as well in the cultural sphere, including the arts institutions, universities, art markets, discursive sphere of magazines and journals, all in thrall to neoliberalism, where we must recognize that it’s ultimately inadequate to simply inject critical or radical content into these frameworks, which we know excel at incorporating those anti-extractivist expressions into further forms of cultural capital and wealth accumulation. What’s required is more of the building of nonprofit and community-based institutions, organizing radical political horizons and solidarity between social formations.“

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