Chto Delat withdraws from Manifesta 10

In solidarity with the Peace March in Moscow today Chto Delat announces its decision to withdraw from Manifesta 10

https://www.facebook.com/pages/Chto-Delat-events-and-around/146230945427392

On March 11th, Manifesta Foundation responded to recent calls for boycotts, cancelation and postponement of Manifesta 10, planned to open at the State Hermitage Museum in early summer.

In this long-awaited statement, the foundation announced that it will not cancel under the present circumstances. Also, presumably responding to calls for the exhibition’s radicalization, curator Kasper König reaffirmed his commitment to a group show demonstrating the broadest possible spectrum of art’s possibilities, emphasizing that his contract allows artistic freedom - within the limits of the Russian law - and that he will (try) to keep the show free of censorship. But at the same time, he also restated his dislike for “cheap provocations” in topical political references, warning that Manifesta 10 at Hermitage could be “misused by political actors as a platform for their own self-righteous representation,” and insisting that “it is [his] hope to present far more than just commentary on the present political circumstances.” (http://manifesta.org/2014/03/manifesta-10-will-stay-in-st-petersburg/). It is clearly art over politics. Kaspar König’s most recent statement denigrates any attempts to address the present situation in Russia by artistic means, demoting them to “self-righteous representation” and “cheap provocation” and thus effectively preemptively censoring them.

We see now from this official reaction that neither curator nor institution are capable of rising to the challenge of a dramatically evolving political situation, and we cannot be held hostage by its corporate policies, however reasonable they would sound under different circumstance.

For this reason, we, the artists of Chto delat, have decided to withdraw our participation from the exhibition at Hermitage.

As we have said before, we are generally against boycotts and especially as far as international cultural projects in Russia are concerned. A cultural blockade will only strengthen the position of reactionary forces at a time when the marginalized anti-war movement in Russia so desperately needs solidarity. But our aim at least should be to turn every cultural project into a manifestation of dissent against the Russian government’s policy of violence, repressions, and lies. Even if you are staging Shakespeare or exhibiting Matisse, the task of culture today is to find the artistic language to bring home that simple message.

Sadly, Manifesta cannot rise to this challenge. Had the situation remained as it was, with a soft authoritarianism continuing to stagnate in Russia, the project might have been a positive factor for the further development of a fledgling public sphere. But as conditions worsen and reactionary forces grow stronger by the day, Manifesta has shown that it can respond with little more than bureaucratic injunctions to respect law and order in a situation where any and all law has gone to the wind. For that reason, any participation in the Manifesta 10 exhibition loses its initial meaning.

We have sympathy for the views expressed in the personal statement by Joanna Warsza, curator of Manifesta 10’s public program, and we would only be too happy to continue supporting her efforts. Nevertheless, her statement has a private quality, and the dangers to the project - censorship, manipulations of meaning, and intimidation, which she describes so accurately, are inevitable under current political escalation.

Warsza precisely describes the choice between engagement and the desire to stay on the sidelines. Our own choice also lies with engagement, but in forms of action and artistic expression for which we can take responsibility in this new situation. As the only “living” local participants of Kaspar König’s project, our withdrawal comes with the responsibility to address the local context and make an artistic statement independently of Manifesta, aiming for resonance both in Russia and internationally.

We are now beginning work on such a new project: a solidarity exhibition of Ukrainian and Russian artists, poets, intellectuals and cultural figures. At this terrible moment in our society’s history, we are ready to demonstrate our unity and the possibility of taking action against the war together, rising above the flood of hate, lies, manipulation, and direct violence, and not above politics.

We do not know how, when, or where this project will take place, but we are sure that working toward its realization, and not self-representation at Manifesta-Hermitage exhibition, is the only responsible way to proceed.

Chto Delat collective

In solidarity with the Peace March in Moscow today Chto Delat announces its decision to withdraw from Manifesta 10

https://www.facebook.com/pages/Chto-Delat-events-and-around/146230945427392

On March 11th, Manifesta Foundation responded to recent calls for boycotts, cancelation and postponement of Manifesta 10, planned to open at the State Hermitage Museum in early summer.

In this long-awaited statement, the foundation announced that it will not cancel under the present circumstances. Also, presumably responding to calls for the exhibition’s radicalization, curator Kasper König reaffirmed his commitment to a group show demonstrating the broadest possible spectrum of art’s possibilities, emphasizing that his contract allows artistic freedom - within the limits of the Russian law - and that he will (try) to keep the show free of censorship. But at the same time, he also restated his dislike for “cheap provocations” in topical political references, warning that Manifesta 10 at Hermitage could be “misused by political actors as a platform for their own self-righteous representation,” and insisting that “it is [his] hope to present far more than just commentary on the present political circumstances.” (http://manifesta.org/2014/03/manifesta-10-will-stay-in-st-petersburg/). It is clearly art over politics. Kaspar König’s most recent statement denigrates any attempts to address the present situation in Russia by artistic means, demoting them to “self-righteous representation” and “cheap provocation” and thus effectively preemptively censoring them.

We see now from this official reaction that neither curator nor institution are capable of rising to the challenge of a dramatically evolving political situation, and we cannot be held hostage by its corporate policies, however reasonable they would sound under different circumstance.

For this reason, we, the artists of Chto delat, have decided to withdraw our participation from the exhibition at Hermitage.

As we have said before, we are generally against boycotts and especially as far as international cultural projects in Russia are concerned. A cultural blockade will only strengthen the position of reactionary forces at a time when the marginalized anti-war movement in Russia so desperately needs solidarity. But our aim at least should be to turn every cultural project into a manifestation of dissent against the Russian government’s policy of violence, repressions, and lies. Even if you are staging Shakespeare or exhibiting Matisse, the task of culture today is to find the artistic language to bring home that simple message.

Sadly, Manifesta cannot rise to this challenge. Had the situation remained as it was, with a soft authoritarianism continuing to stagnate in Russia, the project might have been a positive factor for the further development of a fledgling public sphere. But as conditions worsen and reactionary forces grow stronger by the day, Manifesta has shown that it can respond with little more than bureaucratic injunctions to respect law and order in a situation where any and all law has gone to the wind. For that reason, any participation in the Manifesta 10 exhibition loses its initial meaning.

We have sympathy for the views expressed in the personal statement by Joanna Warsza, curator of Manifesta 10’s public program, and we would only be too happy to continue supporting her efforts. Nevertheless, her statement has a private quality, and the dangers to the project - censorship, manipulations of meaning, and intimidation, which she describes so accurately, are inevitable under current political escalation.

Warsza precisely describes the choice between engagement and the desire to stay on the sidelines. Our own choice also lies with engagement, but in forms of action and artistic expression for which we can take responsibility in this new situation. As the only “living” local participants of Kaspar König’s project, our withdrawal comes with the responsibility to address the local context and make an artistic statement independently of Manifesta, aiming for resonance both in Russia and internationally.

We are now beginning work on such a new project: a solidarity exhibition of Ukrainian and Russian artists, poets, intellectuals and cultural figures. At this terrible moment in our society’s history, we are ready to demonstrate our unity and the possibility of taking action against the war together, rising above the flood of hate, lies, manipulation, and direct violence, and not above politics.

We do not know how, when, or where this project will take place, but we are sure that working toward its realization, and not self-representation at Manifesta-Hermitage exhibition, is the only responsible way to proceed.

Chto Delat collective

http://existentialcomics.com/comic/19

The Poetic Torture-House of Language

http://www.poetryfoundation.org/poetrymagazine/article/247352

How poetry relates to ethnic cleansing

BY SLAVOJ ŽIŽEK

Plato’s reputation suffers because of his claim that poets should be thrown out of the city — rather sensible advice, judging from this post-Yugoslav experience, where ethnic cleansing was prepared by poets’ dangerous dreams. True, Slobodan Milošević “manipulated” nationalist passions — but it was the poets who delivered him the stuff that lent itself to manipulation. They — the sincere poets, not the corrupted politicians — were at the origin of it all, when, back in the seventies and early eighties, they started to sow the seeds of aggressive nationalism not only in Serbia, but also in other ex-Yugoslav republics. Instead of the industrial-military complex, we in post-Yugoslavia had the poetic-military complex, personified in the twin 
figures of Radovan Karadžić and Ratko Mladić. Karadžić was not only a ruthless political and military leader, but also a poet. His 
poetry should not be dismissed as ridiculous — it deserves a close reading, since it provides a key to how ethnic cleansing functions. Here are the first lines of the untitled poem identified by a dedication “.....For Izlet Sarajlić”:

Convert to my new faith crowd

I offer you what no one has had before

I offer you inclemency and wine

The one who won’t have bread will be fed by the light of my sun

People nothing is forbidden in my faith

There is loving and drinking

And looking at the Sun for as long as you want

And this godhead forbids you nothing

Oh obey my call brethren people crowd

The superego suspension of moral prohibitions is the crucial 
feature of today’s “postmodern” nationalism. Here, the cliche 
according to which passionate ethnic identification restores a firm set of values and beliefs in the confusing insecurity of a modern secular global society is to be turned around: nationalist “fundamentalism” rather serves as the operator of a secret, barely concealed You may! Without the full recognition of this perverse pseudo-liberating effect of today’s nationalism, of how the obscenely permissive superego supplements the explicit texture of the social symbolic law, we condemn ourselves to the failure of grasping its true dynamics.

In his Phenomenology of Spirit, Hegel mentions the silent, ceaseless “weaving of the spirit”: the underground work of changing the ideological coordinates, mostly invisible to the public eye, which then suddenly explodes, taking everyone by surprise. This is what was going on in ex-Yugoslavia in the seventies and eighties, so that when things exploded in the late eighties, it was already too late, the old ideological consensus was thoroughly putrid and collapsed in itself. Yugoslavia in the seventies and eighties was like the proverbial cat in the cartoon who continues to walk above the precipice — he only falls down when, finally, he looks down and becomes aware that there is no firm ground beneath his legs. Milošević was the first who forced us all to really look down into the precipice.

It is all too easy to dismiss Karadžić and company as bad poets: other ex-Yugoslav nations (and Serbia itself) had poets and writers recognized as “great” and “authentic” who were also fully engaged in nationalist projects. And what about the Austrian Peter Handke, a classic of contemporary European literature, who demonstratively attended the funeral of Slobodan Milošević? Almost a century ago, referring to the rise of Nazism in Germany, Karl Kraus quipped that Germany, a country of Dichter und Denker(poets and thinkers), had become a country of Richter und Henker (judges and executioners) — 
perhaps such a reversal should not surprise us too much. And to avoid the illusion that the poetic-military complex is a Balkan specialty, one should mention at least Hassan Ngeze, the Karadžić of Rwanda who, in his journal Kangura, was systematically spreading anti-Tutsi hatred and calling for their genocide.

But is this link between poetry and violence an accidental one? How are language and violence connected? In his “Critique of Violence,” Walter Benjamin raises the question: “Is any nonviolent resolution of conflict possible?” His answer is that such a nonviolent resolution of conflict is possible in “relationships among private persons,” in courtesy, sympathy, and trust: “there is a sphere of human agreement that is nonviolent to the extent that it is wholly inaccessible to violence: the proper sphere of ‘understanding,’ language.” This thesis belongs to the mainstream tradition in which the prevalent idea of language and the symbolic order is that of the medium of reconciliation and mediation, of peaceful coexistence, as opposed to a violent medium of 
immediate and raw confrontation. In language, instead of exerting direct violence on each other, we are meant to debate, to exchange words — and such an exchange, even when it is aggressive, presupposes a minimum recognition of the other.

What if, however, humans exceed animals in their capacity for violence precisely because they speak? There are many violent features of language rendered thematic by philosophers and sociologists from Bourdieu to Heidegger. There is, however, a violent aspect of language absent in Heidegger, which is the focus of Lacan’s theory of the symbolic order. Throughout his work, Lacan varies Heidegger’s motif of language as the house of being: language is not man’s creation and instrument, it is man who “dwells” in language: “Psychoanalysis should be the science of language inhabited by the subject.” Lacan’s “paranoiac” twist, his additional Freudian turn of the screw, comes from his characterization of this house as a torture-house: “From the Freudian point of view man is the subject captured and tortured by language.”

The military dictatorship in Argentina from 1976 to 1983 brought about a grammatical peculiarity, a new passive use of active verbs: when thousands of Leftist political activists and intellectuals disappeared and were never seen again, tortured and killed by the military 
who denied any knowledge about their fate, they were referred to as “disappeared,” where the verb was not used in the simple sense that they disappeared, but in an active transitive sense: they “were disappeared” (by the military secret services). In the Stalinist regime, a similar irregular inflection affected the verb “to step down”: when it was publicly announced that a high nomenklatura member stepped down from his post (for health reasons, as a rule), and everyone knew it was really because he lost in the struggle between different cliques within the nomenklatura, people said he “was stepped down.” Again, an act normally attributed to the affected person (he stepped down, he disappeared) is reinterpreted as the result of the nontransparent activity of another agent (secret police disappeared him, the majority in the nomenklatura stepped him down). And should we not read in exactly the same way Lacan’s thesis that a human being doesn’t speak but is spoken? The point is not that it is “spoken about,” the topic of speech of other humans, but that, when (it appears that) it speaks, it “is spoken,” in the same way that the unfortunate Communist functionary “is stepped down.” What this homology indicates is the 
status of language, of the “big Other,” as the subject’s torture-house.

We usually take a subject’s speech, with all its inconsistencies, as an expression of his/her inner turmoils, ambiguous emotions, etc. This holds even for a literary work of art: the task of psychoanalytic 
reading is supposed to be to unearth the inner psychic turmoils that found their coded expression in the work of art. Something is missing in such a classic account: speech does not only register or express a traumatic psychic life; the entry into speech is in itself a traumatic fact. What this means is that we should include into the list of traumas speech tries to cope with the traumatic impact of speech itself. The relationship between psychic turmoil and its expression in speech should thus also be turned around: speech does not simply express/articulate psychic turmoils; at a certain key point, psychic turmoils themselves are a reaction to the trauma of dwelling in the “torture-house of language.”

This is also why, in order to get the truth to speak, it is not enough to suspend the subject’s active intervention and let language itself speak — as Elfriede Jelinek put it with extraordinary clarity: “Language should be tortured to tell the truth.” It should be twisted, 
denaturalized, extended, condensed, cut, and reunited, made to work against itself. Language as the “big Other” is not an agent of wisdom to whose message we should attune ourselves, but a place of cruel indifference and stupidity. The most elementary form of 
torturing one’s language is called poetry.

Neocons and the Ukraine Coup

http://consortiumnews.com/2014/02/23/neocons-and-the-ukraine-coup/

Exclusive: American neocons helped destabilize Ukraine and engineer the overthrow of its elected government, a “regime change” on Russia’s western border. But the coup – and the neo-Nazi militias at the forefront – also reveal divisions within the Obama administration, reports Robert Parry.

by Robert Parry

More than five years into his presidency, Barack Obama has failed to take full control over his foreign policy, allowing a bureaucracy shaped by long years of Republican control and spurred on by a neocon-dominated U.S. news media to frustrate many of his efforts to redirect America’s approach to the world in a more peaceful direction.

But Obama deserves a big dose of the blame for this predicament because he did little to neutralize the government holdovers and indeed played into their hands with his initial appointments to head the State and Defense departments, Hillary Clinton, a neocon-leaning Democrat, and Robert Gates, a Republican cold warrior, respectively.

Even now, key U.S. diplomats are more attuned to hard-line positions than to promoting peace. 

The latest example is Ukraine where U.S. diplomats, including Assistant Secretary of State for European Affairs Victoria Nuland and U.S. Ambassador to Ukraine Geoffrey Pyatt, are celebrating the overthrow of an elected pro-Russian government.

Occurring during the Winter Olympics in Sochi, Russia, the coup in Ukraine dealt an embarrassing black eye to Russian President Vladimir Putin, who had offended neocon sensibilities by quietly cooperating with Obama to reduce tensions over Iran and Syria, where the neocons favored military options.

Over the past several weeks, Ukrainian President Viktor Yanukovych was undercut by a destabilization campaign encouraged by Nuland and Pyatt and then deposed in a coup spearheaded by neo-Nazi militias. Even after Yanukovych and the political opposition agreed to an orderly transition toward early elections, right-wing armed patrols shattered the agreement and took strategic positions around Kiev.

Despite these ominous signs, Ambassador Pyatt hailed the coup as “a day for the history books.” Most of the mainstream U.S. news media also sided with the coup, with commentators praising the overthrow of an elected government as “reform.” But a few dissonant reports have pierced the happy talk by noting that the armed militias are part of the Pravy Sektor, a right-wing nationalist group which is often compared to the Nazis.

Thus, the Ukrainian coup could become the latest neocon-initiated “regime change” that ousted a target government but failed to take into account who would fill the void.

Some of these same American neocons pushed for the invasion of Iraq in 2003, not realizing that removing Saddam Hussein would touch off a sectarian conflict and lead to a pro-Iranian Shiite regime. Similarly, U.S. military intervention in Libya in 2011 eliminated Muammar Gaddafi but also empowered Islamic extremists who later murdered the U.S. ambassador and spread unrest beyond Libya’s borders to nearby Mali.

One might trace this neocons’ blindness to consequences back to Afghanistan in the 1980s when the Reagan administration supported Islamic militants, including Osama bin Laden, in a war against Soviet troops, only to have Muslim extremists take control of Afghanistan and provide a base for al-Qaeda to plot the 9/11 attacks against the United States.

Regarding Ukraine, today’s State Department bureaucracy seems to be continuing the same anti-Moscow geopolitical strategy set during those Reagan-Bush years.

Robert Gates described the approach in his new memoir, Duty, explaining the view of President George H.W. Bush’s Defense Secretary Dick Cheney: “When the Soviet Union was collapsing in late 1991, Dick wanted to see the dismantlement not only of the Soviet Union and the Russian empire but of Russia itself, so it could never again be a threat to the rest of the world.”

Vice President Cheney and the neocons pursued a similar strategy during George W. Bush’s presidency, expanding NATO aggressively to the east and backing anti-Russian regimes in the region including the hard-line Georgian government, which provoked a military confrontation with Moscow in 2008, ironically, during the Summer Olympics in China.

Obama’s Strategy

As President, Obama has sought a more cooperative relationship with Russia’s Putin and, generally, a less belligerent approach toward adversarial countries. Obama has been supported by an inner circle at the White House with analytical assistance from some elements of the U.S. intelligence community.

But the neocon momentum at the State Department and from other parts of the U.S. government has continued in the direction set by George W. Bush’s neocon administration and by neocon-lite Democrats who surrounded Secretary of State Clinton during Obama’s first term.

The two competing currents of geopolitical thinking – a less combative one from the White House and a more aggressive one from the foreign policy bureaucracy – have often worked at cross-purposes. But Obama, with only a few exceptions, has been unwilling to confront the hardliners or even fully articulate his foreign policy vision publicly.

For instance, Obama succumbed to the insistence of Gates, Clinton and Gen. David Petraeus to escalate the war in Afghanistan in 2009, though the President reportedly felt trapped into the decision which he soon regretted. In 2010, Obama backed away from a Brazilian-Turkish-brokered deal with Iran to curtail its nuclear program after Clinton denounced the arrangement and pushed for economic sanctions and confrontation as favored by the neocons and Israel.

Just last summer, Obama – only at the last second – reversed a course charted by the State Department favoring a military intervention in Syria over disputed U.S. claims that the Syrian government had launched a chemical weapons attack on civilians. Putin helped arrange a way out for Obama by getting the Syrian government to agree to surrender its chemical weapons. [See Consortiumnews.com’s “A Showdown for War or Peace.”]

Stirring Up Trouble

Now, you have Assistant Secretary of State Nuland, the wife of prominent neocon Robert Kagan, acting as a leading instigator in the Ukrainian unrest, explicitly seeking to pry the country out of the Russian orbit. Last December, she reminded Ukrainian business leaders that, to help Ukraine achieve “its European aspirations, we have invested more than $5 billion.” She said the U.S. goal was to take “Ukraine into the future that it deserves.”

The Kagan family includes other important neocons, such as Frederick Kagan, who was a principal architect of the Iraq and Afghan “surge” strategies. In Duty, Gates writes that “an important way station in my ‘pilgrim’s progress’ from skepticism to support of more troops [in Afghanistan] was an essay by the historian Fred Kagan, who sent me a prepublication draft.

“I knew and respected Kagan. He had been a prominent proponent of the surge in Iraq, and we had talked from time to time about both wars, including one long evening conversation on the veranda of one of Saddam’s palaces in Baghdad.”

Now, another member of the Kagan family, albeit an in-law, has been orchestrating the escalation of tensions in Ukraine with an eye toward one more “regime change.”

As for Nuland’s sidekick, U.S. Ambassador to Ukraine Pyatt previously served as a U.S. diplomat in Vienna involved in bringing the International Atomic Energy Agency into a line with U.S. and Israeli hostility toward Iran. A July 9, 2009, cable from Pyatt, which was released by Pvt. Bradley Manning, revealed Pyatt to be the middleman who coordinated strategy with the U.S.-installed IAEA director-general  Yukiya Amano.

Pyatt reported that Amano offered to cooperate with the U.S. and Israel on Iran, including having private meetings with Israeli officials, supporting U.S. sanctions, and agreeing to IAEA personnel changes favored by the United States. According to the cable, Pyatt promised strong U.S. backing for Amano and Amano asked for more U.S. money. [See Consortiumnews.com’s “America’s Debt to Bradley Manning.”]

I

t was Ambassador Pyatt who was on the other end of Nuland’s infamous Jan. 28 phone call in which she discussed how to manipulate Ukraine’s tensions and who to elevate into the country’s leadership. According to the conversation, which was intercepted and made public, Nuland ruled out one opposition figure, Vitali Klitschko, a popular former boxer, because he lacked experience.

Nuland also favored the UN as mediator over the European Union, at which point in the conversation she exclaimed, “Fuck the E.U.” to which Pyatt responded, “Oh, exactly …”

Ultimately, the Ukrainian unrest – over a policy debate whether Ukraine should move toward entering the European Union – led to a violent showdown in which neo-fascist storm troopers battled police, leaving scores dead. To ease the crisis, President Yanukovych agreed to a power-sharing government and to accelerated elections. But no sooner was that agreement signed then the hard-right faction threw it out and pressed for power in an apparent coup.

Again, the American neocons had performed the role of the Sorcerer’s Apprentice, unleashing forces and creating chaos that soon was spinning out of control. But this latest “regime change,” which humiliated President Putin, could also do long-term damage to U.S.-Russian cooperation vital to resolving other crises, with Iran and Syria, two more countries where the neocons are also eager for confrontation.

What is an authentic political event?

Slavoj Žižek

Julian Assange and his collaborators enacted a true and authentic political event. But what do we mean by that, and how does it influence our actions?

http://www.newstatesman.com/culture/2014/02/slavoj-%C5%BEi%C5%BEek-what-authentic-political-event

[...]

Jacques Lacan proposed as the axiom of the ethics of psychoanalysis: “Do not compromise your desire.”  Is this axiom also not an accurate designation of the whistleblowers’ acts? In spite of all the risks their activity involves, they are not ready to compromise on it – on what? This brings us to the notion of event: Assange and his collaborators enacted a true and authentic political event – this is what one can easily understand the violent reaction of the authorities. Assange and colleagues are often accused of being traitors, but they are something much worse (in the eyes of the authorities) – to quote Alenka Zupančič:

“Even if Snowden were to sell his informations discreetly to another intelligence service, this act would still count as part of the ‘patriotic games’, and if needed he would have been liquidated as a ‘traitor’. However, in Snowden's case, we are dealing with something entirely different. We are dealing with a gesture which questions the very logic, the very status quo, which for quite some time serves as the only foundation of all ‘Western’ (non)politics. With a gesture which as it were risks everything, with no consideration of profit and without its own stakes: it takes the risk because it is based on the conclusion that what is going on is simply wrong. Snowden didn't propose any alternative. Snowden, or, rather, the logic of his gesture, like, say, before him, the gesture of Bradley Manning – is the alternative.”

This breakthrough of Wikileaks is nicely encapsulated by Assange's ironic self-designation as a “spy for the people”: “spying for the people” is not a direct negation of spying (which would rather be acting as a double agent, selling our secrets to the enemy) but its self-negation, ie, it undermines the very universal principle of spying, the principle of secrecy, since its goal is to make secrets public. It thus functions in a way similar to how the Marxian “dictatorship of the proletariat” was supposed to function (but rarely ever did, of course): as an imminent self-negation of the very principle of dictatorship. To those who continue to paint the scarecrow of Communism, we should answer: what Wikileaks is doing is the practice of Communism. Wikileaks simply enacts the commons of informations.

In the struggle of ideas, the rise of bourgeois modernity was exemplified by the French Encyclopedia, a gigantic venture of presenting in a systematic way to broad public all available knowledge – the addressee of this knowledge was not the state but the public as such. It may seem that Wikipedia already is today’s encyclopedia, but something is missing from it: the knowledge which is ignored by and repressed from the public space, repressed because it concerns precisely the way state mechanisms and agencies control and regulate us all. The goal of Wikileaks should be to make this knowledge available to all of us with a simple click. Assange effectively is today’s d’Alembert, the organiser of this new encyclopedia, the true people’s encyclopedia for the twenty-first century. It is crucial that this new encyclopedia acquires an independent international base, so that the humiliating game of playing one big state against another (like Snowden having to look for protection in Russia) will be constrained to a minimum. Our axiom should be that Snowden and Pussy Riot are part of the same struggle – which struggle?

Our informational commons recently emerged as one of the key domains of the class struggle in two of its aspects, economical in the narrow sense and socio-political. On the one hand, new digital media confront us with the impasse of “intellectual property”. The World Wide Web seems to be in its nature Communist, tending towards free flow of data – CDs and DVDs are gradually disappearing, millions are simply downloading music and videos, mostly for free. This is why the business establishment is engaged in a desperate struggle to impose the form of private property on this flow. On the other hand, digital media (especially with the almost universal access to the web and cell phones) opened up new ways for the millions of ordinary people to establish a network and coordinate their collective activities, while also offering state agencies and private companies unheard-of possibilities of tracking down our public and private acts. It is into this struggle that Wikileaks intervened in such an explosive way.

[...]