mezomian community?

More on Copenhagen in trouble

Well, actually i guess Copenhagen thinks it's getting out of trouble. But the question remains, why the house had to be sold to an extremely conservative and secterian religious group instead of housing one of the largest communities for alternative/radical culture in Denmark.

Copenhagen is clearing out its differences - soon there will nothing but the monolithic remains of a bureaucratic-commercial tourist trap. Of course, this will never happen. What will happen is that more conflict, more antagonism, greater divides between generational and political groups will continue to develop, as they have in Denmark in the past 6 years.

Oh, worth noting: the city of Copenhagen is not lead by the evil right-wingers and conservatives. Not officially, anyway. This town is lead by a central-left alliance, with a social democrat mayor.

Read more about the not so quiet day at the office in Copenhagen at indymedia.dk

Suspension of another suspension

Today, the "ungdomshus", house for youth, in Copenhagen, a source of inspiration for ideas about political multitude in European Cities, is being cleared by armed polica forces.

The inhabitants are disappointed, but their response is not violent. The loss for Copenhagen is not yet estimated, but experts in branding are making it clear these days that with no house for young people with an alternative political stance, and with Christiania normalised within months, Copenhagen will lose its last touch of the open-minded society that Denmark was thought to be.

R.I.P.

afterthought

Read my own post on the drawing of a war, and smiled at my need to think, in 'public', the publicness of the blog, at least. Nothing worth while in that post, wanted to erase it and decided not to. Erasing would be another insincere need.

The truth is that the whole story does not reach me, it doesn't affect me, I have to say. Why all this need to make it all public, instead of trying to live? Why the drawings, that bring nothing new or creating to the world? Why the need to make the rage and wratj public, instead of trying to stitch together a new future in a world so torn and ripped by despair and loneliness?

And why this self-righteousness of the media that spend most of their energy telling about wars, and conflicts, all in the lazy, old frames of boring fairy-tale structures of narratives, good for no creaion and learning nothing new, bringing nothing new?

And why the need from the religious fractions and schools to tell the world that a banal and stupid action is sacrosant, a threat to their belief, perhaps? Why not instead try to bring all the wisdom that lies captured in the walls of their doctrines, and try to build a belief based on the world, on the forces of creation, on the possibilities of a future made not of institutions and gods with the faces of men, the thoughts of men, and the simplicity of men?

It's time that we build up a different image of the divine, one that does not call the divine by the face of a man, through the sorry eyes of a prophet. One, that tells and acts thorugh forces of cretion rather than spotting, rather than wrath, rather than tying our hands together in anger to quench the loneliness of standing on a point surrounded by the abyss to all sides.

There, that feels better. Now, get a grip on your hypocrisy, on all sides, admit the lies and let them join all the other old pieces of worn furniture that are worthless for the creation of the world that we will leave for the ones to come. We may still be in time to feel it for ourselves, too.

Drawing up a war

Before you go any further: I am not on either side.. I do not aknowledge the sides. I am not muslim, I believe they hjave the right to believe, like the rest of us. I also believe that the drawings of their prophet are ebign used in a deliberate act of war. But the war is on from all sides, not only against poor little Denmark, which, after all, is a nation at war. So, what's the great surprise?

Go back in the notes of this blog, and you will quite a few warnings about what was about to come. As a resident in Denmark, it was quite obvious that sooner or later, fate would return upon the arrogance that has come to dominate the Danish government and a privileged majority of the population. Gradually, since 2001, a philosophy has made its way into the expressions and actions of many Danes in their everyday, signalling smug self-sufficience, and the embracement of nationalist-capitalist values.

Long before September 2005, when the drawings of Muhammad made their way to the front page of the conservative-liberalist daily paper Jyllands-Posten, there were signs that there would eventually come a confrontation. Most of what has been carried out by the Danes and their government has passed more or less unnoticed - after alle,Denmark is about 42ooo km2, and 5 mio. inhabitants. Not the centre of the world, exactly. Ang gradually, the old motto of the Danish small-time crook: "Går den, så går den" (meaning "If your'e not caught, it's all right") seemed to be valid for the new social philosophy. Keep out the refugees and immigration, claim to be integrating the ones remaining, all while more and more leash is given to a deeply racist and even rather fascistoid rhetorics, backed up by legislation and popular support.

And then, one day, on a seemingly banal story of 12 charicatures, things start growing. in France, the cars are burning, this doesn't really spread, except for 2-3 minor episodes, to a Danish context. Apparently, the muslims in Denmark are weak, noisy, but not too dangerous. It's a matter of time before they will have to give in altogether. So why would the world start burning because of 12 drawings? At first, this doesn't even really seem to bother the always-arrogant attitude of the goverment, choosing to refuse dialogue, as this has happened so many times in domestic affairs over the past 5 years. But these are not quasi-stunned moderate radicals of Danish politics - this is the whole force of Islamist politics, backed up by many more millions of faithful believers, ready to hit the streets if convocated.

So, it is obvious that there is no real reason to defend the drawings themselves. Making yourself noticesd in times of rather high tension, by throwing a cocktail of sarcasm and self-ironic wit on the fire, is by no means a peace-making action. Let's leave them behind - making too much of this action (calling for the freedom of press as the cause for the action, for instance, is absurd - freedom to make more money and sell more papers, yes - would they have done this from an altruist point of view...?) only adds to the ridicule of a cultural editor trying to explain that ridiculing a symbol in which people believe is not the same as ridiculing the people that believe in it.. ehm, what? Hey, there is a war going on between fundamentalists, did you expect that they would love you for this?

Obviously, this is not the first time that Muhammad has been drawn - have a look at zombietime to see the feast of charicatures and drawings. The fire took off, when a delegation of muslim organisations left on a propaganda tour to the Middle East, seeking support against the ridiculisation, and dragging along a few fraudulent drawings, lots of good stories - and quite a few years of bigot rule in the country that first saw the drawings. this was certainly not an act of peace-making, either. This was an act of war.

Are the mulim reactions justified? I'm not sure this is really the issue, here. The people on the streets have no idea where Denmark is, they donøt know the political situation here, they know what they have been told. Exactly like most of the Danes that are frightened and stunned at the sight of the Danish flag being burnt. This is information war, playing with media, and they are doing it well. They know where to push, shich sparks to ignite. There are forces out there seeking war, seeking confrontation. Should we condemn the artists? Hardly. They are being modern, some of them even postmodern. This is their crime. For that, you will have to shoot me, too. And it's not over.

What is needed are actions that cut across the divide, that insist upon the making of common futures or at least commensurable futures, from all parties. Everybody is playing at the guilt-blame-punishment-war game, yet there are voices making their way across the divides. Voices of moderate or liberal muslims, trying to place focus on common measures, not in order to save Danish financial interests, but in order to try to save what is left of Eruopean-Levantese realations, that has not been burnt along the way, after many years of patient mutual infiltration. This may actually be a positive outcome, in a Danish and European setting. Will this be the case in the Middle East? In South Asia? hard to say, I guess you have to go there to know. Anyone who knows about this, let us know..

And then, the reactions of the radical 'left', of the new anarchists? No, not much, I believe. The situation seems to be, on the one hand, so obviously stupid, fuelled by the gap between groups that know have never created together. And on the other, it doesn't seem to be all that relevant - will it influence us more than the hypocrisy of the Danish government in the past 5 years? Maybe, but these events are hardly outstanding, they represent the logic contiuation of a process that has been going on in a decade, with Danish and global ramifications. And the counter-move is not to condemn any of the parties of to try to place the blame. The counter-move is all about daring to break down the monolites of culture and belief. Which party will be the first one to make that move?

Probably, this is not out of hand. This is just another spark - waiting for yet another provocation. And then another one, and another one, will join and really light the fire. A fire that we should not welcome, so far it only adds to the dualisation of culture and politics. It leaves all the more work for the rest of us, breaking down unities and dualities, and encouraging mulitplicity and co-creation. Only consolation: that craks are opened, exposing fractions and disagreements within the monolitic substances. This is what makes new alliances possible, new openings, new cross-movements.

The only way is to fight doxas, all doxas. Break down the monoliths, splinter them with the power of the Kudzu or the rhizome. make connections, make movements, and when someone asks us if we are the enemy, tell them the enemy is dead. I have no enemy. Well, after publishing South Park Muhammad up here, maybe I do. Let them join the ranks. I suspect they won't really bother.

World Philosophy

(illustration from a so-called "free-conservative" Danish extremist web-magazine "minut" - feel free to feel sick. The text says: "Denmark, before, now, and forever". Recognize anything, anyone?)

Have just learned that I will probably be asked to do a course on Open University in Copenhagen, on World Philosophy. Makes me feel quite extatic, hallucinating ideas coming up: teaching the philosophy of the world.. where could that lead? Let's do Life Philosophy next, and Love Philosophy, and Human Philosophy, Animal Philosophy (special section on Sheep vs. Wolf Philosophy..). Yeah.

All kidding apart, I want to take the whole friggin Danish population and run them through this course, so they can learn once and for all, that Thinking, Philosophy, Religion, and all the rest, weren't really invented here, they were imported. And our God is the recast of the proto-Allah that the Sufis rejected when they decided to leave behind Aristote. All of you, stand in line, I feel just as missionary as the philosopher in Dar-es-Salaam, who was translating the history of philosophy into Swahili, just to let them taste world, in their own language. Sure, I'll do it all in their own language. If ony they would listen for 6 week-ends in a year, that's all I want.

Maybe that would help me with my civil issue: the mailman accidently dropped my next-to-neighbours mail in my mailbox the other day. Only content: two issues of the membership newspaper for the local Fascist Party, "Dansk Folkeparti". Every citizen part of me said that I should give them their paper, we live in a democracy, it all depends on the way we treat each other. The warrior in me said: no, do something else, post them all over their house so the world can see what people they are, tear the magazines apart and scatter them in their backyard, give them a book on Mihail Bakunin instead, whatever. But let me tear their digusting filth apart.

Ok, solution: I give them thier (now slightly wet, sorry guys) filth press, and along with it an invitation to take part in the World Philosophy class, with Islamic philsophy, Chinese philosophy, and all. Think they would come? hmm.. Would they learn, if they did? hmm.. I guess I have to believe it. Maybe I actually will do it. What do you think?

Not my War

In connection to the events taking place in Clichy-sous-Bois, outside of Paris, where two teenagers were killed by electrocution while trying to escape what is assumed to have been an "identity control":
Mr. Sarkozy, Mr. Løkke Rasmussen, Mr. Blair, Mr. Bush, let me tell you, in case you haven't noticed: your war has gone totally off the hinges, well, to be frank, I think that's where it started. But is is revealing more and more of its true face: it is a war to bring our societies to a state of total metastability, total safeness in one half of the population, and total terror and submissivity in another.
Last week, the Danish police uncovered, in cooperation with Bosnian forces of the law, a network of youngsters that will be accused of planning terror acitivities, somewhere in Europe (what the precise charges are, is of course hidden to the public, whereas the histories and personal relations of the boys are gradually slipping to the press.. hhmm..). Great pride in the Danish police force, great relief, and a certain sense of satisfaction: it is working, our surveillance politics are paying off: we caught some of them: six young "men" between 16 and 21 years of age. Is there a direct connection?
Were the boys in Clichy running away because they feared something similar? Were they really terrorists planning to boobie-trap the Louvre or the Parisian Metro? Does it matter? Probably they weren't. With the official and actual policy of Sarkozy and his police forces, being called for identification is probaly sufficient cause for running away. Especially if you're 16-17 years old, if you're in many ways still a child, and you know that your back is not quite clear, your slate not exactly clean. Believe me, I've been there, and I wasn't even really a scond generation immigrant, for my father was only a kind of Russian, and my mother Danish, but I was an adolescent, and I ran like hell every now and then.
16, 17, 18, 19 years old. How old are these "men"? They are the age of most warriors, most of the victims of our wars. Remember that, when you get shocked at the headlines. This is the age of soldiers. All our governments throw these big boys into OUR wars, why should they not be part of any army taking part in the war.
The war against terrorism, the war against islam, the war for islam, the war against the possibility of living in the world in an attempt ot move forwards. in this war, we all lose. But if I were the father or the brother of one of the victims, I may very well be caught with the urge to kill, to revenge, to remove the threat from the surface of the earth. I am not only accusing Sarkozy and the other ministers, though. Of course not. All wars have two or more parties. We must all question what we are doing to stop this one.
Think of the price that the whole world pays for all this suffering, hatred, all the energy spent on fighting the imagined opposite of one's own imagined value to the world of today. What about the world of today, the one that moves and becomes the world of tomorrow? Are we doing enough to make that world, the one of today, one which will put an end to this nefastious conflict between trying to keep the world the way it was and keepng the world the way it was, a war between at least two attempts to keep up what is believed to be have been the way the world could be if it stayed what it was.
In order words, two attempts that would only succeed if one of them managed to annihilate the other, or all others. This is not a war about territory, about nations, about material wealth. All of this may play roles, but the way I see it, it is first and foremost a war about not allowing difference as the main driving force of evolution. A fear of difference is always also a fear of evolution as such. For differences mingle, twist, breed, and become new differences. They defy stability, they break down steady states and generate uncertain zones and indeterminate events and lives.
If we want to fight this war, we should not be fighting for democracy as such, or for islam as such, or for capitalism as such, but we should be fighting for difference and for the capacity to give to difference its proper place as the driving force. This is not a war, it is a constant reminding of the necessity to question what we take for granted, to defy and question our own standpoints, as well as the ones of others. Not so that we may conquer them and exterminate them but so that we may understand what our breeding may bring about.
Breeding is all about love, about desire, about allowing for ambiguity, for getting our cultures dirty and muddled, gentlemen, not about zero tolerance, which can be said in many languages, but always means the same: whatever is different must be kept under control, identified, pursued, isolated, and exterminated or rehabilitated. Does it ring any bells? Do you hear the echoes of Guantanamo, of Gulag, of Tian an Men, of Auschwitz? And yes, there are differences between these names, and their connotations. But they share the fear and hatred of difference.
Gentlemen, I love difference. Even when it questions my existence. For I know that every living thing in the world questions my existence, that's what life is all about. Don't kill it. You are killing the future.

Artist, (a)moral behavior,and popular opinion

Just a small story from a small country, but one that recalled an experience I had not so long ago. It also echoes discussions that were actual many years ago on the social and political role of art, which today mainly seems to be echoed thorugh the debate on artists and their behavior. Maybe this is due to the fact that art stand left as the only possible definition for behavior, which would otherwise lead to public condemnation or other forms of exclusion from community? But let me tell the two examples and throw in a thought on them.

Example 1: referred in Danish, you may be able to find a note or two in English somewhere, but mainly mr. Leth is world famous in Denmark, and a little in Haïti, so probably not.

The Danish film director, TV-speaker and writer, Jørgen Leth (has done work with Lars von Trier not so long ago, that I mentioned the other day), has published his autobiography, entitled "The imperfect human" (Det uperfekte menneske). There is lots of hype in it, a searching for attention, probably the book is not as perfect as the PR-work surrounding, but I have only read abstracts of it so far. What really interests me here is not just the actions described in the book, but the debate around what Leth referred in his book. The book contains series of  attempts to tell the reader about the ways in which Leth worked with making his life a work of art, or, as he calls it, a "project". The book has created a bit of a public storm (be it ever so brief), with repercussions on Leth, he will most probably lose his title as honorary consule for Denmark in Haïti, as he has given descriptions of his having sex with the cook's 17-year old daughter, and probably also paying for it. An action which is legal in Haïti, but illegal in Denmark (because the girl was only 17). He has also writtenabout his hash-smuggling days in Northern Africa about 30 years ago, which has lead to further condemnation and boycots from humanitarian organisations, etc.

The consequences of stepping forward as somewhat of a Bowles/Burroughs or the like are quite obvious: you cannot be Burroughs AND represent the Danish State - nor the Danish humanitarian NGO's - nor, maybe even the Danish people. But the reactions also include comments on "the limits of artistic existence" and the like of that, taking of at least a fringe of discussion on the role of art and the artist in societies of today. Ok, this may be a bit big given that these are simply the confessions of a horny elderly man. But sometimes the waters are shallow in the kingdom of Denmark - and it probably also tells of the dillemma of a protestant, yet modern culture, where we want to admire the virtuosity of the artist, the unpredictability of artistic experience, and admire its results. But let us know that there is a human individual behind the work of art, one whose life may suffer from the tensions between the demands of creation and the restrictions of moral actions and social conventions, and we shiver, only to stand up and condemn the individual. And still insist upon keeping our admiration of the work of art. Is that really what we want, what we think we can defend and legitimize? I personally doubt it.

My own opinion on this is that it reflects a total lack of reflection on the role of art in society. Most institutions today play the role of preserving contracts, roles, power inbalances, economic injustice, etc - and there aren't too many activities that challenge this, that try to play the part of deliberate destabilization through refleted action that may change our institutional homeostatic equilibrium. These activities demand great detachment and engagement at the same time - they demand of their proponents the capacity, that probably no one person can possess, to stand inside and outside the present and the social, at once, to look back, into and ahead, and create leaps of intuitive action whose consequences are often unpredictable, leading possibly to self-destruction, more likely at least, than the destabilisation that the artist may dream of.

Now, the interesting thing is that if you look at Leth's otherwise quite calm and innocent carreer, this book may actually turn out to be his first work of art in a long time, one that contain socially provocatory material, as it somehow purifies what was otherwise encapsulated in artistic searching by i.e. those of the Beat generation. He does not claim to giv us models for a way of life, he simply tells us his story, in a sense, it seems that Leth is telling us of the downfall of a modern dream, and showing his readers how life may be un the edge of a world that has not offered any new solutions, and not being able on his own to find any new models for sociality or (aest)ethical life with others. So, he drifts, he slips from one action to another, trying to keep up the idea of his life as a project, yet maybe revealing above all, that this is not possible in a world where the legitimacy of "The Project" has been and is being dismantled from all sides. So what are the possibilities left for a Leth - surely, he is no Baudelaire, but in a sense this is a story of a fate that in its context somehow resembles the description by Baudelaire of the birth of modern self-reflection in all its emptiness, in France of the 19th century.

Should we condemn the man sleeping with young, poor girls in third world countries? Certainly, from the point of view that he is merely keeping up a global injustice, while on the facade representing the western world, bla bla - hypocrisy is always ugly. Help her get an education, watch her dance, see her grow, nourish her virtuality, give your self to her, if you wish, and try to keep away from fucking her, do you really want her to learn that being fucked is always a way to a quick buck..? lets not talk about smuggling hash - the idiocy of not legalizing hash is not even worth mentioning. But should we condemn the book that tells the story of this life of his, that gives us the testimony of living the life of an artist searching for something beyond mediocricy, and searching for sense in and beyond its limits, should we condemn it and silence anyone else who would make the mistake of telling the world their story? Should this book be read as a work of art, of should it be read as a witnessing of the life lived? The debate in my opinion clearly reveals the limitations of the whole genre convention aorund the autobiography - would Leth have been condemned if he had called it a work of fiction? Probably not - the rumours would have run, but he could not be condemned as long as he did not admit. It only shows that the work of art does not stop at the title or the cover, it contains everything around it, as an event - the reading and publishing, the life lived before, the reactions and PR work, the standing forth in the witness stand looking back at life and displaying it - the event does not leave anything untouched by its unpredictable stain of the future to come. And the book should not be seen in isolation, but read as part of an event mixing with other events, forming and reflecting the life and socieity thet Leth, myself and you live in. Take it, listen to your own reactions, understand, but do not judge someone for telling you their story, please..

I said there were two examples - the other one tells of an Italian artist in Beijing jumping into the work of art of another, chinese, artist - but I will return to that, "tomorrow". Live life, out there.

In Moscow

My uploading of images is not going very well - but anyway, I am in Moscow these days, preparing for the trip with the Transsiberian Express and Capturing the Moving Mind.

The question that I carry with me is this: can the work-event be folded? What? explanation required, all right. A short one.

The work-event is my attempt to name the totalising concept of work as that which, today, is all prvasive, it's all over people's lives, not just AT work, they are IN work, as a never-ending event, which is something that I find very interesting, given that I have seen the event as a very useful and positive term for years now. A great crisis has come, I belive, in our relationship: I am beginning to see that the connection between the event and its anticipatory character is an aspect, which unleashes quite critical possibilities. If work becomes a time-space, that repeats itself in constantly new ways, always promisiing improvement, always focused on fulfilling your mission a little better tomorrrow, always being a little better at giving your entire potentiality for the contract, the firm, the management.. is this event is also not just something open and coming, but in fact closes in uopn itself, as it gradually shuts everything else out of the space left to think and reason and act - if it tends to totalise everything else in life by taking it in, by expanding its own dimensions and becoming ever more complex, ever more multiple on the inside, but more and more complete and inpenetrable on the outside. Then what are the options for creating something that is different, an alternativ to this all-pervasive, paranoid event of work?

That's where the fold comes in, not exactly the fold that leibniz or Heidegger had in mind - and there is a twist compared to the fold thought by Deleuze. Basically, the idea is this: the fold necessarily breaks away, twists, turns, alters the direction and the sense of anticipation - and I would claim then, very contrary to eg Badious notion of the event, that the tangent from which the fold breaks away still remains in track, but the new fold just means that the world has got a new fodl. Now, maybe thsi is only possible in theory, maybe Badiou is right in practice, in saying that the event erases what was before, when it creates meaning. Or maybe the point is that the fold does not create meaning, and it does criticize either, it simply folds, breaks away from its line, creates a new line, but without being determined by neither the goal that it may never reach, nor the birth from which it breaks. The fold, from my so far quite rudimentary idea of it, is an example of what Deleuze and Guattari call the n-1 approach: a development, which occurs when an aspect of life bends and folds out of its present course towards meaning, with all the deals and pragmatics involved there. And by reducing its line, it enters into a more complex realm of possibilities, maybe even the fictional complexity of the virtual, opening up for the complexity of what lies beneath the whole, the individual, the subject.

So, can this be carried out in practice? I have a train, 40 guniea pigs (sorry out there, I am also one of them..), time and (a little) space - the question is, which chronotopes will form, which social morphosis will take place that gives rise to forms of management, of collaboration, etc? So I will return with much more, when I have begun my investigations, and can begin to see what takes place. At the same time, be writing it all here, I will of course be able to follow my own change of mind, pace or position, etc.

Out for food, now - oh, and don't buy fresh fruit juice in the Hotel Rossija (which was the biggest hotel in the world, when it was built, and now stands before being torn down in a sealing of its history), it's good, but it's about 700 rubles.. 1 ruble is 35 euros, so...

Enjoy the easy life you live,and leave it, the sooner the better.

Radio event

Here is a bit of advertising for the great Trans-siberian radio project, that will be on board the train when we go Capturing the Moving Mind next week and until september 21st..
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Trans Siberian Radio

Trans-Siberian Radio is a low-power FM station that will operate on the train from Moscow to Beijing via Novosibirsk, during the conference Capturing the Moving Mind: Management and Movement in the Age of Temporary War, September 11–20.

The station will be a mobile lab for on-air experimentation, featuring music and ideas created collaboratively by passengers on the train and accessible to everyone along the Trans-Siberian route. As curator Natilee Harren writes, the ever-moving symbol of the train fits the conference’s theme: “The spirit of the conference is to cross fixed boundaries and to create an environment that is open to the ‘contaminating influences’ of the communities through which the train will pass. In fact, the point of having the conference on a train is to escape any restrictions relating to a particular time or place.” Visit the project’s site when the train is rolling to contribute with audio works or hear—and manipulate—audio clips from the ride.

Via eye-teeth.

Originally by Regine from we make money not art at August 23, 2005, 02:30, published by Marisa S. Olson

In between all and none

Oh, sometimes bloggers are so subtle, you don't even know who they are, what they are, gender, orientation, place, space, yet you do somehow sense a temper and a thought - and definitely a matter and rhythm - it's quite fascinating (sorry for getting emotional) - could probably live there, if my suitcases were not constantly being unpacked.

A blog about (among others) Badiou is urbanomic, it is here, and has lost its name.. but it contains  at least one translation of Maquerelle du vrai's work on Badiou. Respect.

I am torn to pieces these days, would love to share more thoughts, but I am finisihing a series of small pieces on a work of art by a friend, called "noone creates alone" (phrase translated into 20 languages, including ancient hebrew and amehric, with lots of implications) - for anyone in Copenhagen, check here and join the show on september 2nd.. (you can click through all the paintings on the site)..

And finishing an application for research leaning on a transversal confrontation between Badiou, Deleuze, and fusions in the Danish public sphere - anyone heard of someone using Badiou in organisation studies??

And finishing my text for the ephemera conference, the abstract was posted here - lots of other abstracts for those curious, here. Will of course be writing from the train and places, from september 8th to september 22nd, Moscow, Novosibirsk, Beijing, and Ulan Bator from the window. More tracks on creating communities there..

And trying to find time for the chapter on freedom as event, for a publication due next year, on the middle east, politics, and freedom. More to come.

And preparing for a Danish blog, to begin in october, blending philosophy of the event, cross-traxiomatics, multiplication, and the becoming of political experimentation, cooperation with "Kesera". More to come.

What more? Oh, time, my mother, my aunt, my beloved and despising organ, I am on my way.