[-empyre-] FW: lob

Eduardo Molinari archivocaminante at yahoo.com.ar
Fri May 16 00:07:15 EST 2008


Hi Jenny!
I'll read this with more time, and then I send my answer.
but... I think that you can understand what I'm talking about,
because you know Argentina.
all the best,
eduardo



Eduardo Molinari / Archivo Caminante
Aramburu 880, Dto.1 (1640) Martínez
Provincia de Buenos Aires – Argentina
0541 1 47 98 48 35


--- El jue 15-may-08, Jennifer Flores Sternad <jf at post.harvard.edu> escribió:

> De: Jennifer Flores Sternad <jf at post.harvard.edu>
> Asunto: Re: [-empyre-] FW: lob
> Para: archivocaminante at yahoo.com.ar, "soft_skinned_space" <empyre at lists.cofa.unsw.edu.au>
> Fecha: jueves, 15 de mayo de 2008, 10:47 am
> i think this issue of Transversal is a good  point of
> reference for
> the discussion on precarity that was elaborated at  the
> encuentro
> Brian and Eduardo are referring to.
> 
> http://eipcp.net/transversal/0704
> 
> (& for  more info on the encuentro: 
> www.cceba.org.ar/evento/taller007.pl
> 
> the research of Precarias a la Deriva figured prominently
> in the
> discussion; I'll paste below  one of their texts from
> Transversal
> 
> Adrift through the circuits of feminized precarious work
> Precarias a la Deriva, 2004
> 
> Synopsis: we are precarious. Which is to say some good
> things
> (accumulation of diverse knowledges, skills and abilities
> through work
> and life experiences in permanent construction), and a lot
> of bad ones
> (vulnerability, insecurity, poverty, social exposure). But
> our
> situations are so diverse, so singular, that it is
> difficult for us to
> find common denominators from which to depart or clear
> differences
> with which to mutually enrich ourselves. It is complicated
> for us to
> express ourselves, to define ourselves from the common
> ground of
> precariousness: a precariousness which can do without a
> clear
> collective identity in which to simplify and defend itself,
> but in
> which some kind of coming together is urgent. We need to
> communicate
> the lack and the excess of our work and life situations in
> order to
> escape the neoliberal fragmentation that separates,
> debilitates and
> turns us into victims of fear, exploitation, or the egotism
> of 'each
> one for herself.' Above all, we want to enable the
> collective
> construction of other life possibilities through the
> construction of a
> shared and creative struggle.
> -From the invitation to participate in the first derive,
> October 2002.
> 
> Precarias a la Deriva is an initiative between research and
> activism
> which arose from the feminist social center La Eskalera
> Karakola in
> Madrid, initially as a response to the general strike in
> Spain in June
> of 2002. Faced with a mobilization which did not represent
> the kind of
> fragmented, informal, invisible work that we do – our
> jobs were
> neither taken into consideration by the unions that called
> the strike
> nor effected by the legislation that provoked it – a
> group of women
> decided to spend the day of the strike wandering the city
> together,
> transforming the classic picket line into a picket survey:
> talking to
> women about their work and their days. Are you striking? 
> Why? Under
> what conditions do you work?  What kind of tools do you
> have to
> confront situations that seem unjust to you?…
> 
> From this first tentative experience came the impulse to
> organize an
> ongoing research project. It is clear that we need tools
> for talking
> about and intervening in new kinds of work -this terrain of
> labor
> which often doesn't even have a name - so we set out to
> map the
> territory, with one eye always set on the possibility of
> conflict.
> This is a bid for survival arising out of our own needs:
> networks to
> break solitude, words to talk about what is happening to
> us.
> 
> But who is this 'us'? We depart from a tentative
> category, almost an
> intuition: can we use 'precariousness' as a common
> name for our
> diverse and singular situations? How can we both seek
> common names and
> recognize singularities, make alliances and comprehend
> difference? A
> freelance designer and a sex worker have certain things in
> common -
> the unpredictability and exposure of work, the continuity
> of work and
> life, the deployment of a whole range of unquantifiable
> skills and
> knowledges. But the difference in social recognition and
> the degree of
> vulnerability is also clear. How shall we articulate our
> common need
> without falling back upon identity, without flattening or
> homogenizing
> our situations?
> 
> Instead of sitting still to settle all these doubts, we
> decided to set
> off and work them out on the move. We chose a method that
> would take
> us on a series of itineraries through the metropolitan
> circuits of
> feminized precarious work, leading each other through our
> quotidian
> environments, speaking in the first person, exchanging
> experiences,
> reflecting together. These derives through the city defy
> the division
> between work and life, production and reproduction, public
> and
> private, to trace the spatial-temporal continuum of
> existence, the
> double (or multiple) presence. More concretely: for a few
> months an
> open and changing group of us went almost every week on a
> wandering
> tour through the important spaces of daily life of women
> (ourselves,
> friends, close contacts) working in precarious and highly
> feminized
> sectors: language work (translations and teaching),
> domestic work,
> call-shops, sex work, food service, social assistance,
> media
> production. In order to structure our reflections a bit, we
> chose a
> few axes of particular and common interest to guide us:
> borders,
> mobility, income, the body, knowledge and relations,
> empresarial
> logic, conflict. Talking, reflecting, video camera and
> tape-recorder
> in hand, we went with the hope of communicating the
> experience and the
> hypotheses we might derive from it, taking our own
> communication
> seriously, not only as a tool of diffusion but as primary
> material for
> politics.
> 
> The experience has been tremendously rich and a bit
> overwhelming. The
> questions multiply, little is certain. But a few tentative
> hypotheses
> emerge. In the first place, we know that precariousness is
> not limited
> to the world of work. We prefer to define it as a juncture
> of material
> and symbolic conditions which determine an uncertainty with
> respect to
> the sustained access to the resources essential to the full
> development of one's life. This definition permits us
> to overcome the
> dichotomies of public/private and production/reproduction
> and to
> recognize the interconnections between the social and the
> economic.
> Second, more than a condition or a fixed position
> ('being precarious')
> we prefer to think of precariousness as a tendency. In
> fact,
> precariousness is not new (much of women's work, paid
> and unpaid, has
> been precarious since the dawn of history). What is new is
> the process
> by which this is expanding to include more and more social
> sectors,
> not in a uniform manner (it would be difficult to draw a
> rigid or
> precise line between the 'precarious' and the
> 'guaranteed' parts of
> the population) but such that the tendency is generalized.
> Thus we
> prefer to talk not about a state of precariousness but
> about
> 'precarization' as a process which effects the
> whole of society, with
> devastating consequences for social bonds. Third, the
> territory of
> aggregation (and perhaps of 'combat') for mobile
> and precarious
> workers is not necessarily the 'work place' (how
> could it be, when
> this so often coincides with one's own home, or someone
> else's, or
> when it changes every few months, or when the possibilities
> of
> coinciding with a substantial group of the same co-workers
> for long
> enough to get to know each other is one in a thousand?) but
> rather
> this metropolitan territory we navigate every day, with its
> billboards
> and shopping centers, fast-food that tastes like air and
> every variety
> of useless contracts.
> 
> In addition to these basic hypotheses and a mountain of
> doubts, we
> have a few clues as to where to look next. First of all,
> and thanks to
> the workshops we conducted on 'Globalized Care' we
> have managed to
> work out a few points of attack. The crisis of care, or
> better, the
> political articulation of this fact, which from one or the
> other side
> of the sea effects all of us, is one of those points. We
> don't think
> there is a simple way of posing the question, a single
> formula like a
> social salary, salaries for housewives, distribution of
> tasks, or
> anything like that. Any solutions will have to be combined.
> This is a
> submerged and many-legged conflict, involving immigration
> policy, the
> conception of social services, work conditions, family
> structure,
> affect… which we will have to take on as a whole but with
> attention to
> its specificities. And then there is our fascination with
> the world of
> sexwork which we have been encountering bit by bit, and
> which once
> again situates us in a complex map in which we also have to
> look at
> migration policy and labor rights, but also rights in the
> realm of the
> imaginary. There is a continuum here, which for the moment
> we are
> calling Care-Sex-Attention,  and which encompasses much of
> the
> activity in all of the sectors we have investigated.
> Affect, its
> quantities and qualities, is at the center of a chain which
> connects
> places, circuits, families, populations, etc. These chains
> are
> producing phenomena and strategies as diverse as virtually
> arranged
> marriages, sex tourism, marriage as a means of passing
> along rights,
> the ethnification of sex and of care, the formation of
> multiple and
> transnational households.
> 
> Second, we have talked about the need to produce slogans
> which are
> able to group all these points. Past ones have become too
> limited for
> us, too general, too vague. In the last session of the
> 'Globalized
> Care' workshops we realized that some of these slogans
> could take us
> into spaces as ambivalent but as necessary as the
> re-vindication of
> the ability to have and raise children, while at the same
> time taking
> up the radical discourses of the family as a device of
> control,
> dependence and culpabilization of women.
> 
> Third, the necessity of constructing points of aggregation
> is clear.
> Curiously, our process of wandering the city has led us to
> value more
> the denied right to territorialize ourselves. If this
> territorialization cannot take place in a mobile and
> changing work
> place, then we will have to construct more open and diffuse
> spaces
> within this city-enterprise. The Laboratorio de
> Trabajadores that we
> are considering constructing would be an operative
> place/moment to
> come together with our conflicts, our resources (legal
> resources,
> work, information, mutual care and support, housing, etc.),
> our
> information and our sociability. To produce agitation and
> reflection.
> A good idea, and a difficult one: at the moment we are
> thinking about
> it, not only the practical aspects but particularly the
> capacity this
> might have to construct itself as an attractor, connector
> and
> mobilizer of sectors as different as domestic workers and
> telephone
> operators.
> 
> Fourth, we hope to strengthen the local and international
> alliances we
> have established in the process so far. The book and the
> video which
> we have just published are meant as a means to this end. We
> will use
> the video to return to the spaces we have passed through in
> the past
> year or so, to the health center and to the neighborhood
> associations,
> in the plaza and in cyberspace, to keep open the
> conversations we have
> begun.
> 
> Fifth, we underline the importance of public utterances and
> visibility: if we want to break social atomization, we have
> to
> intervene with strength in the public sphere, circulate
> other
> utterances, produce massive events which place
> precariousness as a
> conflict upon the table, linking it to the questions of
> care and
> sexuality. There are ideas circulating, possibilities yet
> underdeveloped, for this kind of intervention both at a
> local and an
> international level, which we hope to pursue together with
> the many
> women and collectives with whom we have been in contact.
> For the
> moment, we detect three types of latent conflicts (or
> conflicts which
> exist but are invisible or individual): 1) generalized
> absenteeism
> from non-professional work (telemarketing, chain-store
> retail and
> service); 2) the demand for other contents and other forms
> within the
> precarious professions (nursing, communications) and; 3)
> the demand
> for recognition in the traditionally invisible sectors
> (domestic and
> sex work). The hybridization of these types must be taken
> into
> account, and our strategies be drawn from the resources,
> modalities
> and opportunities that these particular kinds of work
> provide. In this
> we have seen a few interesting experiments – from the
> rebel call-shop
> workers to the media workers who have used the tools they
> have at hand
> to project other messages – and in coordination we hope
> to generate
> more experiments.
> 
> And sixth, we begin to consciously encounter the need to
> mobilize
> common economic and infrastructural resources. We want to
> be able to
> 'free' people, just like the parties do: free from
> illegality, free
> from precariousness. We could organize a marriage agency…
> we can
> disobey, falsify, pirate, shelter and whatever else occurs
> to us. The
> proposal of the Laboratorio de Trabajadores space, as well
> as almost
> any other proposal, requires money. We don't want to
> fall into the
> star system, touring and talking and not developing the
> local network
> that is so important to us, nor do we want to fall into the
> dependency
> of subventions. The resources we're concerned about are
> as much
> immaterial and affective as they are material. Our bid is
> to construct
> a pro comun. To do this it is necessary to collectivize
> knowledge and
> networks, breaking the logic of individual maximization to
> which the
> intellectual agencies of the city of renown have accustomed
> us.
> 
> One thing leads to another. From the derives to more
> derives, from
> workshops to thousands more dialogues and debates,
> demonstrations,
> public spaces, the possibility of accumulation. Beyond the
> politics of
> the gesture: density, history, links, narration,
> territory… to be
> continued.
> 
> Article to be published in Feminist Review
> 
> 
> On Thu, May 15, 2008 at 6:28 AM, Eduardo Molinari
> <archivocaminante at yahoo.com.ar> wrote:
> > Dear Brian, dear Cara,
> > when I said that "precarity" is a central
> concept in argentina,
> > I'm talking about POVERTY.
> > We can't think that "precarity" have a
> good meaning in our societies (southamerican). Is a bad
> joke to think that without resources
> > we will do our activities in a better way.
> > Is a political hipocresy for me to talk in this way.
> > This was for me the "dificult" part of
> Risler/Bergel "experience".
> >
> > I don't want to organize our real social troubles
> with this concept.
> > We have poverty, not precarity.
> >
> > Precarity (in argentina) is part of the discursse of
> "flexibilization",
> > totally in the line of the economical change of the
> 90.
> >
> > we are in danger (in the sense that we will be
> "lost in translation")
> > if we use this word, because precarity for many young
> people in the G8 countries is a kind of stress, of
> emotional vibration when they feel
> > not totally sure about their professional future.
> >
> > But for us is not stress, is not an "exception
> state".
> >
> > sorry, totally respect, but...
> >
> > eduardo
> >
> > Eduardo Molinari / Archivo Caminante
> > Aramburu 880, Dto.1 (1640) Martínez
> > Provincia de Buenos Aires – Argentina
> > 0541 1 47 98 48 35
> >
> >
> > --- El jue 15-may-08, brian whitener
> <iwaslike at hotmail.com> escribió:
> >
> >> De: brian whitener <iwaslike at hotmail.com>
> >> Asunto: [-empyre-] FW: lob
> >> Para: empyre at lists.cofa.unsw.edu.au
> >> Fecha: jueves, 15 de mayo de 2008, 4:06 am
> >> >
> >> > "You are true Cara!!! precarity and
> starvation
> >> are central questions today.
> >> > In argentina, post-industry don't mean
> nothing. We
> >> didn't have NEVER a real national industry. Is
> >> post-nothing.
> >> > but then... your question is also our
> question."
> >> >
> >> > Precarity: a useful category in Latin
> America?
> >> >
> >> > there was an encurentro organized by Julia
> Risler and
> >> Martin Bergel in BA
> >> >
> >> >
> >>
> http://estrecho.indymedia.org/newswire/display/21374/index.php
> >> >
> >> > i'm not sure what came of it, but i heard
> the
> >> experience was both interesting and dificult.
> >> >
> >> > brian
> >> >
> >> >
> >> >
> >> >> Date: Tue, 13 May 2008 17:50:47 -0700
> >> >> From: archivocaminante at yahoo.com.ar
> >> >> Subject: Re: [-empyre-] expanded (CB)
> >> >> To: empyre at lists.cofa.unsw.edu.au
> >> >>
> >> >> Wonderrrrrrrrrrrrrrrrrrrrrrrrrrrr
> >> >> fulllllllllllllllllllllllllllllll
> >> >> maillllllllllllllllllllllllllllll.
> >> >>
> >> >> many images here dear Cara!
> >> >> thank you very much.
> >> >>
> >> >> I have time today to read your words.
> >> >>
> >> >> pigs pigs pigs pigs pigs pigs pigs pigs
> >> >> pigs pigs pigs pigs pigs pigs pigs pigs
> >> >> pigs pigs pigs pigs pigs pigs pigs pigs
> >> >>
> >> >> great.
> >> >> and thank you for Alberto
> Grecoooooooooooooooooo!
> >> >>
> >> >> un abrazo for Marc&Christina!
> >> >>
> >> >> Very important your commentary about
> migrations in
> >> America.
> >> >> Is really very important.
> >> >> I was 8 months last year in germany.
> >> >> strongs feelings there, and one of them
> was the
> >> question about migration in argentina.
> >> >> Catholic - Jewuis traditions are very
> strong
> >> tradition in argentina, they are in the
> "heart"
> >> of our mixed / mestiza society.
> >> >> Black people was killed, as slaves or
> >> "soldiers" during the war against
> Paraguay.
> >> >>
> >> >> I imagine that protestant / calvinist,
> also
> >> paganismus is working in the migrations of North
> America.
> >> >>
> >> >> Because of all this
> "migrations" I like
> >> very much to know more about pre-hispanic cultures
> in
> >> America. Is a central part of my investigation
> with
> >> artistic methods.
> >> >>
> >> >> Very good the images of insite05!!!!! I
> like this!
> >> Thank you very much!
> >> >>
> >> >> The last part of your mail is a very good
> >> devolution,
> >> >> I can say
> >> >> YES YES YES, "we" CAN identify
> >> >> material conditions that need to be
> addressed
> >> >> without representing other!
> >> >>
> >> >> Because we will present them together,
> >> >> like the blood of Genova in your mail.
> >> >> Those red material conditions(saddly)are
> present.
> >> >>
> >> >>
> >> >> For me is really a big challenge to
> identify these
> >> "material conditions"
> >> >> that have still a potence living or able
> to live.
> >> >>
> >> >> My Walking Archives / Archivo Caminante
> tries to
> >> do this, not for putting them "in
> order", but to
> >> transport.
> >> >>
> >> >> You are true Cara!!! precarity and
> starvation are
> >> central questions today.
> >> >> In argentina, post-industry don't
> mean
> >> nothing. We didn't have NEVER a real national
> industry.
> >> Is post-nothing.
> >> >> but then... your question is also our
> question.
> >> >>
> >> >> eduardo
> >> >>
> >> >>
> >> >>
> >> >> Eduardo Molinari / Archivo Caminante
> >> >> Aramburu 880, Dto.1 (1640) Martínez
> >> >> Provincia de Buenos Aires – Argentina
> >> >> 0541 1 47 98 48 35
> >> >>
> >> >>
> >> >> --- El dom 11-may-08, Jennifer Flores
> Sternad
> >> escribió:
> >> >>
> >> >>> De: Jennifer Flores Sternad
> >> >>> Asunto: [-empyre-] expanded (CB)
> >> >>> Para: "soft_skinned_space"
> >> >>> Fecha: domingo, 11 de mayo de 2008,
> 6:56 pm
> >> >>> from cara baldwin
> >> >>> (thank you, cara!)
> >> >>>
> >> >>> ------ Forwarded Message
> >> >>> From: Cara Baldwin
> >> >>> Date: Sat, 10 May 2008 13:07:09 -0700
> >> >>> To: "moarquech at yahoo.com.mx,
> >> soft_skinned_space"
> >> >>> ,
> >> >>>
> >> >>> Subject: Re: [-empyre-] Re: expanded
> >> >>>
> >> >>> Conversation in an elevator, .
> looking at the
> >> stains on
> >> >>> wood :
> >> >>>
> >> >>> --Which is better? This, or doing
> this?
> >> >>>
> >> >>> --This.
> >> >>>
> >> >>> --Bring him to see or bring them to
> see?
> >> >>>
> >> >>> --Bring them to see.
> >> >>>
> >> >>> Alberto Greco, from Manifesto
> Vivo-Dito, 1963
> >> >>>
> >> >>> back in the 90's (can't write
> this
> >> without using a
> >> >>> crackly old man
> >> >>> voice) i was saving barricades in my
> apartment
> >> for a rainy
> >> >>> day. i put
> >> >>> them on either side of the bridges
> that
> >> connected the city
> >> >>> and they
> >> >>> quietly disappeared. i changed my
> underwear in
> >> public and
> >> >>> told
> >> >>> everyone i was ana mendieta. learned
> about
> >> chicano cultural
> >> >>> politics
> >> >>> and activism. met collaborators and
> friends
> >> marc herbst and
> >> >>> christina
> >> >>> ulke and began years of conversation
> about
> >> anything we
> >> >>> could imagine
> >> >>> and do together. following seattle we
> found
> >> ourselves
> >> >>> spending the
> >> >>> summer in L.A. working with folks
> setting up
> >> an la
> >> >>> indymedia for the
> >> >>> 2000 democratic national convention.
> >> representation.
> >> >>> organization, and
> >> >>> lot's and lot's of
> >> >>>
> >> >>> pigs. pigs. pigs. pigs. pigs. p pigs.
> pigs.
> >> pigs. pigs.
> >> >>> pigs. pigs.
> >> >>> pigs. pigs. pigs. pigs. pigs. pigs.
> pigs.
> >> pigs. pigs. pigs.
> >> >>> pigs.
> >> >>> pigs. pigs. pigs. pigs. pigs. pigs.
> pigs.
> >> pigs.
> >> >>>
> >> >>> brian holmes wrote about the
> "inflated
> >> art scenes of
> >> >>> the 90s" and that
> >> >>> to "be an activist then was not
> >> fashionable in any
> >> >>> way, it was
> >> >>> considered totally retrograde in
> artistic
> >> circles."
> >> >>> critique at this
> >> >>> time lacked currency materially and
> culturally
> >> (narrow
> >> >>> sense of the
> >> >>> word) from where i was standing.
> listening to
> >> someone
> >> >>> slather on about
> >> >>> 68 and a postcolonial theorist's
> incisive
> >> critique of
> >> >>> metanarrative i
> >> >>> wondered if the blood i'd seen in
> images
> >> of the diaz
> >> >>> school around
> >> >>> genoa g8 was part of someone i loved.
> >> >>>
> >>
> http://www.nadir.org/nadir/initiativ/agp/free/genova/pics4a.htm
> >> >>>
> >> >>> adorno's "there is no love
> that is
> >> not an
> >> >>> echo." floating a desire to
> >> >>> share the acoustic space in which we
> breath,
> >> speak, feel
> >> >>> and act in a
> >> >>> way that is occupied and open—but
> not like a
> >> yoga group.
> >> >>>
> >> >>> i also respond to eduardo
> molinari's
> >> approach to the
> >> >>> expanded,
> >> >>> particularly considering migration
> patterns
> >> across the
> >> >>> americas and
> >> >>> would only extend that history and
> migration
> >> (not just
> >> >>> recent. not
> >> >>> just one way). grimson and
> kessler's on
> >> argentina and
> >> >>> the southern
> >> >>> cone: neoliberalism and national
> imaginations,
> >> and
> >> >>> dunbar-ortiiz's
> >> >>> roots of resistance speak to this in
> a
> >> localized and
> >> >>> concrete way.
> >> >>>
> >> >>> because of the relative economic
> stability in
> >> north america
> >> >>> during
> >> >>> 2000 most of the art i saw
> produced/reproduced
> >> in
> >> >>> institutional
> >> >>> contexts were either new media works
> of a post
> >> modern or
> >> >>> minimalist
> >> >>> aesthetic or frothy blown out
> paintings meant
> >> to illustrate
> >> >>> 'networks
> >> >>> and flows.' couldn't wait for
> >> something to disrupt
> >> >>> that. through the
> >> >>> democratic national convention
> mobilizations
> >> met sandra de
> >> >>> la loza,
> >> >>> working again with her, marc,
> christina and
> >> ryan griffis
> >> >>> and robby
> >> >>> herbst on collectively organized and
> >> community-based
> >> >>> projects the 2004
> >> >>> october surprise october surprise
> >> >>> http://www.theoctobersurprise.org/
> >> >>> and journal of aesthetics &
> protest
> >> >>> http://www.joaap.org/ starting in
> >> >>> 2001. the curator at the L.A. museum
> of
> >> contemporary art
> >> >>> who organized
> >> >>> the experimental exercise of freedom
> (with
> >> rina carvajal)
> >> >>> needed an
> >> >>> assistant— i was able to research
> and write
> >> about artists
> >> >>> from
> >> >>> central, south america and italy if i
> held my
> >> cards to my
> >> >>> chest.
> >> >>> actually, i was more like a child at
> the table
> >> who would
> >> >>> reemerge
> >> >>> occasionally sticky with cobwebs.
> cards can
> >> fit in your
> >> >>> back pocket
> >> >>> depending on who / where you are
> perceived to
> >> be. the
> >> >>> emphasis on
> >> >>> institutional critique at california
> institute
> >> of the arts
> >> >>> was
> >> >>> grounded even as it was too narrowly
> >> circumscribed. met
> >> >>> etcetera last
> >> >>> october without a joint, sadly. first
> saw
> >> their work in
> >> >>> another
> >> >>> institutional context at the centro
> cultural
> >> de tijuana at
> >> >>> inSITE
> >> >>> 2005. bill kelly and sandra were
> there as
> >> well. sunday
> >> >>> morning as
> >> >>> hurricane katrina wound toward new
> orleans
> >> bill kelly,
> >> >>> sandra and i
> >> >>> sat the golden glow of the
> haudenschildGarage
> >> listening to
> >> >>> what i
> >> >>> found fucked approaches to
> collectivity,
> >> mobility and
> >> >>> 'cultural'
> >> >>> exchange. everyone was wearing white
> linen
> >> except sandra
> >> >>> and me who
> >> >>> sat talking loudly shit (like
> children) in the
> >> back.
> >> >>>
> >> http://www.insite05.org/internal.php?pid=17-357
> women are
> >> >>> among those
> >> >>> compelled to learn early the many
> ways and to
> >> what extent
> >> >>> representation and invisibility are
> useful.
> >> >>>
> >> >>> can 'we' identify material
> conditions
> >> that urgently
> >> >>> need to be
> >> >>> addressed w/out representing others?
> this is
> >> an open
> >> >>> question and one
> >> >>> we work from and through every day.
> i'm on
> >> an overpass
> >> >>> with berries
> >> >>> falling out of my mouth. precarity
> gives way
> >> to starvation
> >> >>> at some
> >> >>> point and i would like to address
> that. the
> >> black panther
> >> >>> party
> >> >>> breakfast program is art.
> >> >>>
> >> >>> in addition to 'post
> politics' what is
> >> meant by
> >> >>> 'post industrial' at
> >> >>> this moment?
> >> >>>
> >> >>> sorry, I know I'm not following
> form
> >> handing threads
> >> >>> back in a tangled
> >> >>> sticky ball.
> >> >>>
> >> >>> --
> >> >>>
> >> _______________________________________________
> >> >>> empyre forum
> >> >>> empyre at lists.cofa.unsw.edu.au
> >> >>> http://www.subtle.net/empyre
> >> >>
> >> >>
> >> >> Yahoo! Encuentros.
> >> >>
> >> >> Ahora encontrar pareja es mucho más
> fácil,
> >> probá el nuevo Yahoo! Encuentros
> >>
> http://yahoo.cupidovirtual.com/servlet/NewRegistration
> >> >>
> _______________________________________________
> >> >> empyre forum
> >> >> empyre at lists.cofa.unsw.edu.au
> >> >> http://www.subtle.net/empyre
> >> >
> >> > ________________________________
> >> > Make Windows Vista more reliable and secure
> with
> >> Windows Vista Service Pack 1. Learn more.
> >>
> >>
> _________________________________________________________________
> >> With Windows Live for mobile, your contacts travel
> with
> >> you.
> >>
> http://www.windowslive.com/mobile/overview.html?ocid=TXT_TAGLM_WL_Refresh_mobile_052008_______________________________________________
> >> empyre forum
> >> empyre at lists.cofa.unsw.edu.au
> >> http://www.subtle.net/empyre
> >
> >
> >      Tarjeta de crédito Yahoo! de Banco Supervielle.
> > Solicitá tu nueva Tarjeta de crédito. De tu PC
> directo a tu casa. www.tuprimeratarjeta.com.ar
> > _______________________________________________
> > empyre forum
> > empyre at lists.cofa.unsw.edu.au
> > http://www.subtle.net/empyre
> >
> 
> 
> 
> -- 
> Jennifer Flores Sternad
> 303.204.0003 (m)
> 213.483.6050 (h)


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