Microsoft Sam, a video essayist/compilator with a YouTube channel of 2190 subscribers, provides an apt update/Corona version of Harun Farocki’s A Day in the Life of a Consumer (1993). The result of an intense search through corporate advertisements (car industry, telecommunications, delivery services, etc.) of the first half of April, the excerpts used in the 3:41 minutes video (uploaded on April 15) are organized around visual terms and conceptual tropes such as “people,” “family,” “home,” “today, more than ever,” “in these times of uncertainty,” “unprecedented times,” “together”, etc. Edited to become a dizzying rhythmanalysis of “the moment,” the main impression entailed here is one of a perplexing sameness in the corporations and their ad agencies’ response to the crisis. As Microsoft Sam rightly comments: “Corporate Covid-19 response videos are eerily similar. […] In reality, many companies have found themselves short on cash, almost overnight. They needed to get a message out – and quick. They asked their teams to throw something together. Since they can’t film a new ad because of social distancing, they compiled old stock b-roll footage and found the most inoffensive royalty-free piano track they could find. This, combined with a decade of marketing trends dictated by focus groups and design-by-committee, released a tsunami of derivative, cliche ads all within a week of one another. It’s not a conspiracy – but perhaps a sign that it’s time for something new.” TH/VP
Paul B. Preciado on Indigenous models for “stopping the world,” via Artforum: “Every culture has invented procedures for isolation, for fasting, for breaking the rhythms of eating, sexual activity, and production. Those caesuras serve as techniques for modifying subjectivity, activating a process that disrupts perception and feeling and can ultimately generate a transformation, a new way of becoming. Certain languages of Indigenous shamanism call this process ‘stopping the world.’ And that is literally what happened during the Covid-19 crisis. The capitalist mode briefly stopped. […] we could say (drawing on the Brazilian anthropologist Eduardo Viveiros de Castro’s analysis of Tupi rituals and shamanic practices) that they usually include at least three stages. In the first, the subject is confronted with their mortality; in the second, they see their position in the trophic chain and perceive the energetic connections that unite all living things; in the final stage, they radically modify their desire, which will perhaps allow them to transform, to become someone else.”
July 26th, 2020, Tom
On the occasion of the film festival “Reconstructing Realities,” the Broadway Cinematheque in Hong Kong will show the film “How to live in FRG” (1990) from Harun Farocki.
The screening will take place on Saturday, July 11, 2:30 pm (local time) at the Goethe Institut Hong Kong.
Online booklet: https://bit.ly/bcXForum50
The screening will be followed by the talk “Harun Farocki’s Imitations of Life” with Doreen Mende, co-founder of the Harun Farocki Institut.
Time: Jul 11, 2020 04:00 pm Hong Kong SAR / 10:00 am Berlin time
The talk will be held on Zoom, registration here: https://forms.gle/tyLfKLwBYNUutoLz6
After registration, you will receive an email with the link and the login information to join the talk.
Avery F. Gordon, in an interview conducted by Katherine Hite and Daniela Jara in Memory Studies: “Non-participation is one modality of what I call being in-difference. Being in-difference is a political consciousness and a sensuous knowledge, a standpoint and a mindset for living on better terms than we’re offered, for living as if you had the necessity and the freedom to do so, for living in the acknowledgement that, despite the overwhelming power of all the systems of domination which are trying to kill us, they never quite become us. They are, as Cedric J Robinson used to say, only one condition of our existence or being. Running away, living apart, squatting, communing, feral trading, bartering, self-managed currencies, human, debt, labour, knowledge strikes, boycott, divestment, non-policing, throwing your shoe at an occupying president: the ways of non-participation in the given order of things are many, varied and hard to summarize. And they are taken up for a variety of reasons, including the failure or irrelevance of states and the US–European post–World War II social movement model.”