11-17 or 18-24 September, 2017 (Mallorca)
Retreat with goats for reading & perhaps even writing

22-28th March, 2017 (Brussels)
DD is present/presents at worksession "Software Observatory"

Autumn 2016 (Brussels)
Bookchin: The social matrix of technology
Federici: Wages against housework
Larkin
http://pad.constantvzw.org/p/gendermining
Rocha: testing texting South: a political fiction
https://machineresearch.wordpress.com/2016/09/26/jara-rocha/
References:

Along 2015
Fiberculture article http://twentysix.fibreculturejournal.org/fcj-196-lets-first-get-things-done-on-division-of-labour-and-techno-political-practices-of-delegation-in-times-of-crisis/

Autumn 2015 (Stuttgart)
http://pad.constantvzw.org/p/darmstadt.computationalturn


Summer 2014 (Darmstadt)





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https://jara.titanpad.com/darmstadtdelegation-nov2016meeting

(notes taken by Seda)

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quotes:

Bookchin:
    "liberatory technology" - "Only when our technical imagination begins to take this appropri­
ate form will we even begin to attain the rudiments of a more
"appropriate"-or better, a liberatory-technology."

    "an ecologically oriented technical imagination must seek to
discover the "Way" of things as ensembles, to sense the subjectivity of
what we so icily call "natural resources," to respect the attunement that
should exist between the human community and the ecosystem in
which it is rooted."

"The best designs of
solar collectors, windmills and watermills, gardens, greenhouses,
bioshelters, "biological" machines, tree culture, and "solar villages" will
be little more than new designs rather than new meanings, however
well-intentioned their designers. "

the artisan does not problematize gender


Federici's interview
"we want to call work what is work"

about cooptation

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notes by Miriyam:

Infrastructure ‘turn’ [similar materiality turn…. Before ‘mobility turn]

Metaphor of infrastructures, e.g. In reference to dialectical relations in the material/political-economic world or systems that underlie the phenomenal world [e.g culture, episteme, social structure]. In ref to Ranciere and their aesthetic dimension: materials of infrastructure stand for an era and for a sensory apprehension of existence.  

Anthropology contributes important insights/approaches: placing the system at the center of analysis so as to decenters a focus on technology, bringin all sorts of non technological elements to our conceptions of machines. [remember our long talks about harraway]. Prioritising the building of these systems [which place, how grow, what it becomes, who]

Rooted in enlightenment [the unbearable modernity of infrastructure], progress. Conceptually unruly, Peculiar ontology of infarstructure to do with fact it is both a think and the relation between things.

Most common concept technopolitics. Foucauldian influence: infrastructures reveal political rationality that underlie technological projects and in due shape/create governmentality.

But also as separate from technical function, to be analysed as semiotic/aesthetic vehicles [think marshall mc Luhan  ‘medium is the message’]. Or poetics of infrastructure, how it may also point to desire and possibility. But also politics of ‘as if’ Lisa Wedeen or ‘arbitrary symbolic acts Mbembe… infrastructures are the means by which a state proffers these representations to its citizens and asks them to take those representations as social facts.’ Infrastructures come to represent the possibility of being modern; a language to be learned (dutch indonesia) eg how it produces sensorial and political experience .  
--the clean road as an expression of dutchness continually threatened by the dust and the natives carrying that.

[missing: decolonial emphasis eg Fanon, Cabral]

Tendency to study the influence of particularly infrastructure [road, electricity] rather than the road as a network [systems thinking, major influence action-network-theory].

Focus on contingency, offers insight into other domains (government, religion, sociality…..activism/resistence].

Federici similar approaches and dialectics but in a concrete case and one geared towards a revolutionary project.

Demand of wages as metaphor, viewing it as a political perspective instead of a think, a lump of money.
To not detach the end result of our struggle from the struggle itself,  
Significance of demystifying the role to which women have been confined to capitalist society.  
To show the world the mercenary character of this capitalism that destris [interview]
The way certain technologies –like housework- have been transformed into a natural attritube. ‘Capital had to convince us that it is unavoidable, and even fulfilling…’ Seen as nagging bitches, not worked in struggle’.

Capital has a dual police, one for the middle class and one for the proletarian family. [i.e. Multilayered, contradictory on the surface…]  

Meta analysis, like meta nature of infrastructure, or metonym [subsitute]: we might not serve one man but we are allin a  servant relation with respect to the whole male world.

The entitlement to ask ‘smile honey, whats the matter with you?’ our faces have become distorted from so much smiling.’
Exploited as you might be, you are not that work.

Just to want wages for housework means to refuse that work as the expression of our nature [tactical defmands].  
The politics behind these seemingly natural arrangements has been obfuscated, highlighting certain aspects of it is making that visitible and thus demystifying [eg electricity automatic wifi]. Or show reverse process . Bodies, rehearsal , loop?
Naming your oppression is the first step towards transcending it, but without essentialising it by referring to these as identities. ‘my exploitation is not my identity, my relation to it can be transformed by my struggle. Our struggle liberates us from the subjectivities and social identities produced by the organisation of work. Rather than ‘abolish gender’ [e.g. techno tools by the organisation of infrastructure, mediation by the arrangement of techno linkages] .  
In capitalism this is interesting cos the contradictions already there. Reproduction, double charcuterie. It reproduce us for capital but also reproduces our lives and potentially our revolt against it [what could be metaphor for us?] to refuse the part that exploits us but increase/emphasise the part that resists.

But subversive potentials are coopted, eg ‘social capital’, the domestication of the commons [networks, ‘friends’, microfinance, selfpolicing]. Create self-reproducing movements, eg latin america co-operatives forms of existince due to long struggle against colonial and neo-colonial domination [zapatistas, cochabamba, aymara], means creating a certain social fabric of cooperative reproduction that give continuity and strenght. But not enough, the goal os to create structures that have the power to reappropriate the common wealth for society's [beyond momvements]