AUGUST 18-23 /// 2015 /// RUGPJŪČIO 18-23



DAMTP # 17: Winter Solstice Edition, 9PC [2016 vulg.] scopes on relationship of Alytus Biennial and DAMTP, explores psychogeographical values of 3SF aeroletrism, publishes DAMTP commons and other stuff.  PDF is available here:

For hard copies contact us at This email address is being protected from spambots. You need JavaScript enabled to view it.

DAMTP paper #16: Become Tae Ateh Dead Workers Day Fall Issue. 8PC [2016 vulg.] already got to life. It expands quantum letrist cannibalism of core topics starting with the  decolonizing of the psychogeography, metareports on 3SF London festival, then drifts with materialist spirituality, highlights features of structural racism and ends/starts on practical advices how to become Tae Ateh - the pdf could be downloaded here:
For hard copies contact info at

All DAMTP paper back issues could be found here.

All the newspapers we were producing on this machine, produced in India in 1983:

its 15 years since our VPA editorial but idiots like mckenzie wark and the so-called new psychogeography demand some comment from us.

“Thankfully, the ‘New Psychogeography’ and the ‘New Movement in Walking’ are both relatively free of what Nato Thompson calls “the culture of gotcha…. soft witch hunt, outing the secret capitalists” and for the continuation of its good prospects it needs to keep itself that way. ” (from “psychogeography now” by some white man)

Thankfully? Why? Because it allows a white male safe space?  It seems to be a safe space in fact for capitalists he is celebrating and so the claims he makes earlier in his text of a radical subjectivity fall flat on their face. clearly this radical subjectivity is not based in class space and time ie gender race and class…

Japanese calligrapher Houran Yokoyama took a challenge on calligraphylettrism and came to join psychic workers to Alytus on August 27-29, year 9PC (1916 vulg.). His contribution consisted of hyper-calligraphy-lettrism in support to quantum lettrist experiments of psychic workers to address the engineers and pilots of the ground controlled aeroplanes and drones.

The symposia was called Ingenium as an attempt to wahdatize (unionize) on a proletarian basis psychic workers from polarized specializations of engineers and poets/artists (genius). The vision was linked to the Roberto Bolano’s novel Estrella Distante where he described an aerometagraphic pilot of military airplane (destructive worker) during the times of Pinochet.

Anti-Urs for Cecil Rhodes – who is buried in the most sacred area in Zimbabwe – the Motopos Hills. We will do this by overlaying maps of Matopos with the Magog Hills in Cambridge. By doing so we simultaneously awaken the ancient Giants of Albion, Gog and Magog in order to aid our assault on bourgeois culture.



There here follow a series of brief reports from the NXTPA and its allies in the APTXN, SOF and FIASCo. NXTPA is currently enjoying a hiatus in operations, following the successful completion of the second series of its newsletter and phase two of its five-year plan. Operations will resume shortly.

Great Yarmouth Trip:

On the 30th April 8AP, representatives from the APTXN, NXTPA, FIASCo and the LPA Historification Committee convened at the road sign beneath West Ferry Gore (site of the Trivium reclaiming three-sided football match, held as part of the FQFFEF, 8AP). West Ferry Gore—occasionally referred to as West Ferry “Circus”—is a site of some significance. A Gore is the ancient name for a three-sided football pitch, originally to be found at places where three roads met. The name has a long etymology founded in medieval masonic pedagogy: In the schools of the medieval masons there was a distinction between the Trivium and the Quadrivium. The Trivium, which was generally concerned with logic, grammar and rhetoric, was at one time taught through games of three-sided football, with different teams applying different rules according to how they were assigned. This proved so popular that it became hard to persuade people to learn the more serious Quadrivium, which consisted of arithmetic, geometry, music, and astronomy. Three-sided football was thus suppressed and the Trivium was taught in a way that was indistinguishable from the Quadrivium. It is indeed for this reason that Association Football was later formerly codified by the freemasons of London—a diversion to lead the labouring classes away from the true origins of the game, replacing it with a version deriving from the masonic variants passed down through various public schools. It is no coincidence therefore, that this formal codification occurred at the Freemasons Tavern on Great Queen Street (adjacent to the Grand Lodge), on the 26 October 1863.

When famed media theorist Marshall McLuhan wrote The Classical Trivium: The Place of Thomas Nashe in the Learning of His Time as his PhD thesis, he discovered in the course of his research that one of key venues at which these early games of three-sided football were held was West Ferry Gore, on the Isle of Dogs, later immortalised by Thomas Nashe in the play of the same name. The Isle of Dogs, Nashe’s great, lost play was in fact not lost at all, but was actively suppressed, precisely because it reintroduced three-sided football into Elizabethan London. It was published with the intent of sabotaging John Dee’s programme to construct the British Empire on the principles of the Quadrivium, through his magical understanding of Euclid anchored exactly on the Isle of Dogs and the Omphalos he endeavoured to establish there. This could not be tolerated by the British Crown.

This was the reason for the Trivium reclaiming three-sided football match our operatives performed in an abandoned car park deep beneath West Ferry Gore back in March. Previously, on 21st November 8 PC (2015 vulg), Strategic Optimism Football club in conjunction with the Luther Blissett Deptford League, started to exorcise the space-time Imperial anchor at the Isle of Dogs Omphalos: where the Northwest Passage and the “Linea Regium” (or “Royal Ley”) leylines cross. This was only the start. The aforementioned Northwest Passage line also includes the West Ferry Gore as well, further connecting Glasgow and Cimetière du Père-Lachaise, Paris. The exorcism of the Omphalos and later West Ferry Gore was thus part of a wider a time loop: the first known 3SF game, played on 28th May, 1993 in Glasgow connects to Cimetière du Père-Lachaise in Paris through dead quantum lettrist (psychic worker) Isidore Isou (died on 28th July, 2007), so ending the Age of Divinity. The reason for this is obviously that each Three-Sided Football game is the same game - it folds time back on itself, to concentrate our activity in space and class by repeating it in time. It was for this reason, therefore, that we journeyed to the Gore in March, in a further stage of unbinding this line.





Become Tae Ateh

نحن أنا تاي عطوة.
تصبح تاي عطوة
أصبح تهئ تهئ
成为 泰一啊泰
Стать тая атэх
बनना ताए आहताए
なります タイあタイ
なります ティティ これは、ティ・ティなりました email address

email: taeateh [A]
password: DesaKalaPatra

gmail / youtube/ blogger

Email        post <A>
Password    unionBastards

DesaKalaPatra (SpaceTimeClass) is the proletarian consciousness – the meaning based on senses resulted by praxis, labour. The quantity of proletarian meaning is self-sufficient – there is no need for more meaning than is actually needed. Meaning appears with destroyed resources and commodities. Surplus meaning results in extermination. Workers who produce meaning are destructive workers.

Abstracted or concept based consciousness is a mechanism that absolutise the meaning as a value and so legitimize extermination that leads to genocide, ecocide and/or biocide. Christianization, colonialism, westernization are based on conceptualization of everyday life. Spectacle is visuality or action based on conceptualization. The spectacle in general, as the concrete inversion of life, is the autonomous movement of the non-living (Guy Debord). Conceptualized resistance resolve into spectacle. Bourgeois meaning is always a surplus meaning – it‘s senseless.

Senses/ concept difference is like living/ non-living.

So rather than understanding the above, the following is a guide to meditation – Obshchina and Situnionisation of the Species Being and General Intellect (Obschina/ Wahdat)

DesaKalaPatra - the three trimensions - are experienced through all of the following sensations and therefore all these dimensions are multiplied by 9:

Dailės olimpiada yra toks buržuazinis ritualas, kuriame susiduria keletas socialinių visuomenės grupių ir kuris gali atverti labai konkretų visuomenės skerspjūvį, jeigu tą ritualą pavyksta paversti eksperimentu. Kažkas panašaus įvyko Alytuje 2016 m. balandžio 21–22 d., bet pradėsiu iš toliau ir iš man priimtinos proletarinės perspektyvos.

Pasaulis, kuriame gyvename ir kuris prasideda nuo materialių dekoracijų, smarkiai susiaurėjo. Jis pradeda smaugti. Aklai pasiduodami jo įtakai, kasdieninę savo veiklą organizuojame, vedami greičiau instinktų negu svajonių. Naujas gyvenimas neįmanomas, nepertvarkius senojo... Tačiau gali būti, kad ir to nepakaks – reiks jį sugriauti, kad galėtų skleistis gyvybė. (Ši ir keletas kitų tekste išmėtytų ištraukų yra nuplagijuotos iš Andreos Gibbons teksto „Situacionizmo gelbėjimas: rasė ir erdvės samprata“, o ši jas nuplagijavo iš Michele Bernstein tekstų, kuriuose plagijavimas buvo principinė strategija.) Bet kuriuo atveju – ar darysime ką nors, ar paliksime viską savieigai – procesas vis tiek bus skausmingas. Tačiau mes esame letristai (حروفية‎ psichodarbininkai), todėl norime kažko daugiau.

Nežinau, kam šovė į galvą mintis XXII Lietuvos mokinių dailės olimpiadą surengti Alytuje, bet mano atsiradimą jos epicentre lėmė natūralus biurokratinis veiksmas – miesto savivaldybės administracijos švietimo skyriaus specialistė mane, Dailės mokyklos vadovą, tiesiog įtraukė į organizacinę grupę. Tai savaime suprantama, nes moderni visuomenė yra policininkų (t. y. destrukcijos ir prievartos darbininkų) visuomenė. Tačiau pasirinkimo nėra – visos kitos visuomenės irgi policinės. Meno žmonės (psichodarbininkai), šiai destrukcijos visuomenei kuriantys prasmę (beje, akimirksniu virstančią ideologija), įsivaizduoja esantys kažkokiame burbule, pakylėtame virš realybės, ir elgiasi taip, tarsi tos visuomenės išvis nebūtų. Realybėje menininkai paprastai atlieka ateivių iš burbulo vaidmenį. Jie turi privilegijų, leidžiančių elgtis šiek tiek neadekvačiai, bet dažniausiai tomis privilegijomis nepasinaudoja, veikia, vedami instinktų, nes realizuoti svajones jiems užtenka drąsos tik tame meno burbule. Dailės olimpiada, beje, yra viena iš nedaugelio galimybių menininkams išeiti iš to burbulo į gyvenimą. Čia jie akis į akį susiduria su kitų sričių (dažniausiai neproduktyviais ir negamybiniais) darbininkais: destrukcijos, reprodukcinio darbo, psichodarbininkais, duomenkasiais, iš dalies ir su mirusiais darbininkais. Pastaruosius kapitalistinė socialinė sistema eksploatuoja taip pat sėkmingai kaip ir gyvuosius.

by ChangaMire and TaeAteh

There are two recent articles by this title “Decolonisation is not a metaphor” (by Eve Tuck and K. Wayne Yang and by Enāēmaehkiw Thupaq Kesīqnaeh) so we thought we would add a third in order to expand on some of the points being made. Decolonisation of the mind, of knowledge – of psychic space, is inseperable from the decolonisation of physical space – and that includes spiritual space. One cannot proceed without the others: De-alienation of land and de-alientation of labour – of reproductive, productive, psychic, destructive and indeed dead labour. But also it is a process that occurs not just in the ex-colonies but must happen also at the source of colonialism – in Europe itself. This is at the core of any decolonising of the university – the university which is after all not just a eurocentric university but a ruling class, patriarchal, bourgeois university. And which is not just an idea (institutions oif learning are as old as time) but a historical moment that begins with Bologna and Oxford towards the end of the Age of Saints.

“Decolonizing the university starts with the de-privatization and rehabilitation of the public space – the rearrangement of spatial relations Fanon spoke so eloquently about in the first chapter of The Wretched of the Earth. It starts with a redefinition of what is public, i.e., what pertains to the realm of the common and as such, does not belong to anyone in particular because it must be equally shared between equals.”

Achille Mbembe, Decolonizing Knowledge and the Question of the Archive (2015)

The enclosures of the commons in Albion, happen along with colonialism and the alienation of land in the colonies, was defining and founding moments of Capitalism as a world system. No doubt slavery and colonisation happened at the same time as transportation became a sentence equal to hanging, for working class people in Albion, who were shipped to the colonies as slaves. So there is no difference in the position and use of the working class at this time, this class function and indeed this space in the foundations of Capitalism: slavery, colonialism and transportation over the first half of the Age of Divinity (1400s to 1600s).

And today as then, the working class has no nation. All borders around the post colonial world are drawn up by European colonial powers (as they were in Europe in 1648) so these are the first point at which the decolonisation must take place. However the first borders must be those of Europe itself. The EU referendem and debates present false choices at every step. Now that Haiti the place of the first slave revolt in history has joined the AU, can we imagine Albion (re)joining the AU too?

“Berlin of 1884 was effected through the sword and the bullet. But the night of the sword and the bullet was followed by the morning of the chalk and the blackboard. The physical violence of the battlefield was followed by the psychological violence of the classroom. [. . .] In my view language was the most important vehicle through which that power fascinated and held the soul prisoner. The bullet was the means of the physical subjugation. Language was the means of the spiritual subjugation.”

Ngugi wa Thiong'o, Decolonizing the Mind (1986)

Wa Thiong'o and Achebe give contrasting attitudes to the English language but as well as addressing cultural capital we need to maintain a drive for de-alietantion and decolonisation of physical capital and land. And so the capital that empowers the destructive and productive workers must also be de-alienated.

Spiritual and Sacred spaces have traditionally been public spaces – traditional ownership, common ownership of this land functions as the opposite to the border. It is no coincidence that Cecil Rhodes chose the most sacred spot in Zimbabwe for his last resting place – In the Matopo Hills. In Zimbabwe, calls have been made for his body to be exhumed and repatriated, the sacred spot decolonised and disalientated. The tyrant deported, the demon spirit banished at long last.

And it is no coincidence that Robert Mugabe the person put forward as leading the only country to institute a policy of land disalienation - is the same person who had vetoed the demands for Rhodes to be exhumed.

[On the night of May 23rd, the police in Warsaw arrested three anarchists on charges of an alleged arson attempt of a police vehicle. The three were transferred to a remand prison where they are to be held in custody for three months, awaiting trial. They face up to 8 years in prison. Media frenzy broke out over the arrest in the past few days, with high-ranking politicians and experts on terrorism discussing the matter on TV. Photos and video reruns of the arrested walking with chains around their feet and hands are broadcast on public transportation. The text below is a translation of the statement that was sent out by
various groups from the anarchist and wider social justice community in Poland, in response to these arrests.]

The mass media in Poland are releasing increasingly more absurd, one-sided reports about the arrest of three anarchists on Monday, May 23rd. We interpret this as an attempt to intimidate and criminalize social justice movements in Poland.

As we write, Polish authorities are pushing for the so-called “Counter-Terrorism Act” to enter into force by June 1st of this year. It is no coincidence that as we approach this date, the media and politicians are desperately searching to construct a reality in which this new law will seem absolutely necessary. Yet the step-by-step analyses of the police operation that neutralized the alleged arson attempt of a police car on the night of May 23rd stand in stark contrast to the media’s silence around other recent events, which challenge the image of “police heroes”. Just a few days before, the police in Wroclaw murdered Igor S., an unarmed man. Igor was beaten to death while in custody at the police station. In this case, righteous indignation on the part of politicians, media, police or terrorism experts is hard to find. Journalists prefer to safely turn their critical gaze in another direction when it comes to police brutality. But police killings are only the tip of the iceberg: extortion, beatings and the unlawful protection of the interests of the powerful are daily bread in Poland. Every year, among 16,000 complaints filed against the police only 5 percent is taken into consideration, while the rest is simply ignored. Due to media bias and omissions, the police have little fear of repercussions. It is safe to say that people are officially discouraged from filing complaints since they bring no effect. The truth is that only loud protests and upheavals have the power to prevent police violence from being quietly swept under the carpet. We must bear this in
mind, as the media will not miss the opportunity to pave the way towards the greater expansion of police authority and to further reduce public control over the activities of these bodies of repression.

Tae Ateh. I want to present our friend, I met with some years ago and that was only few years after I first time heard about him. To be precise – it was him who actually found me – and I am very thankful for that. His name is Ben Morea and most people know him because of his activities in 60-s. Alytus Biennial already hosted him 4 years ago in 2011. Then we talked about the past. Today we will try to focus on the present situation. Two years ago Ben proposed an issue of revolutionary animism. The combination of the words had immediate development in my own fantasy. He never told me what he actually kept in mind. I even didn’t ask. Instead I developed my own way of understanding how this concept works for me and the forum is specially arranged to somehow discuss it in a wider prospective then I am able to follow up myself - collectively. Now we have great opportunity to listen what the words mean to its originator. Moreover I am looking forward for a great discussion because here we have really diverse group of unspecialized persons – this is very much about what animism deals with – everybody is different, and we must learn how to deal with full respect to it.

Ben Morea. First of all I really want to apologise – I am not really comfortable in giving talks. I thought more about discuss. I want to give some slight introduction so we have some common ground. And then see what you think. What a term revolutionary animism is about? First of all this word revolutionary is overused … it is like a commercial word now. The revolutionary is a product wherever you look. And the only reason because I use it – even when I feel uncomfortable with it – is that the other word animism is a profound agent of understanding. And it can be entertained on its own. Person can approach animism just for itself… as spiritual life force of animism. But I personally see it as a vehicle for change…the vehicle to detect where to go in a future. For a beginning I will give a small introduction – in the 60-s I was very military activist. And it reached the point where in response to activism people started to be assassinated, eliminated. There were several attempts and I disappeared for 39 years. First 5 years I went to the mountains and lived on a horse back. And then I came out and home stayed completely out of a public domain. I never spoke to the people about my past or my ideas. And after 39 years somebody contacted me and asked me to come out to speak about the 60-s. I actually refused…I was really satisfied with what I was doing. I spent 39 years together with native people. And I was interested in understanding. Rather in the 60-s it was to radicalize and change the word as we new. We understood the political needs, the cultural needs, the artistic needs, the sexual needs, but we had a very little understanding of the spiritual needs. And I felt that was important. It was part of the picture, a puzzle. I fascinated with Native American culture. I felt there is something, a key that we were missing in a materialist Western culture… some understanding what is going to be necessary, but I couldn’t grasp it. And at the point that this physical need for my disappearance became necessary I decided it to be an opportunity to go to the mount native people and I satisfied that interest I had to understand were that missing piece spirt in. And through all 39 years I just get a beginning of understanding. The native people always say that it is a life time education… a life time experience. I don’t feel that after 39 years I understood enough to come back to try, but I understood enough at least to enter into a dialogue to the people about that missing link. Because my feeling was that materialist world which is dominant today and we lack of respect and understanding for the planet itself, that creative forces itself will bring us down. I felt I can use as a metaphor a coin, a materialist coin: the one side is obviously the capitalism, while on the other Marxist communism. They actually both are materialist. I doubt we can survive on a materialist basis. We have to understand we are a part of a larger edifice which is based not on the materialist law.

please visit the link for un-v(e/a)rsity of cambridge at

Host: Strategic Optimism Football (SOF); The Achademy of Practical Triolectics and Xenotopian Navigation (APTXN); Fedaration Internationale Autonome des Situlogistes Contemporain (FIASCo)

Venue: New Cross Stadium (reopened, for one day only), Bridgehouse Meadows, London SE15
Date: Sat 11 June 2016
Time: 3-5pm

We are approaching a new model (situation) of class society where – proletarianised along the trimensions of space, time and class - strikers (i.e. destructive workers) are deprived of their power. This is exactly where three-sided football has much to teach.

Recent experiments in complexity vandalism saw moving goalposts (attached to bicyclic “fluxvehicles”) attempt to literally “stretch” the Greenwich Meridian. The aim was to trigger a quantum superpositional timeloop, catalysing a hypothesised collapse in imperialist spacetime.

June 3rd , 2016 at 6PM in airfield Alytus County Football Federation invites for Aly(tus)mpiada 3SF Cup – as organizers call – “the first time in Alytus city history will be played three soccer goals using football game officially with legal judges”. 3 Sided Football was an artistic initiative invented by Danish artist Asger Jorn, implemented to life by London Psychogeography Association and finally brought to Lithuania by one of the 3SF's most renowned coaches (according to DIVUS) Redas Diržys. Here are invited to play both artists familiar to Redas Diržys, both football players. Organizers agreed to accept also unspecialized unproductive and non-productive workers (i.e. psychic workers) to partake in the game – there is no need for them to know Redas Diržys at all.

Team (11 persons) registration - until June 1 by an e-mail: This email address is being protected from spambots. You need JavaScript enabled to view it. . The tournament organizers ask participants to indicate team’s name, the location where it originates from, and ages of the youngest and the oldest player. Teams may have their own clothing or original (uniform) insignia, characters.

„Divus“ galerijoje Londone veikė menininko Redo Diržio paroda „Burn, Baby, Burn!“ - sociopolitinė akcija, kvestionuojanti metafizines bei abstrakčias meno normas, socialines konvencijas ir struktūras, įtaigiai pasisakanti prieš bet kokias diskriminacijos formas.

Paroda tapo „Divus“ galerijos ir menininko inicijuoto projekto tęsiniu, mat prieš tai įvairiose Londono viešosiose erdvėse vyko trišalio futbolo rungtynių performansai. Trišalio futbolo idėja buvo sukurta prieš 50 metų, tačiau įgyvendinti ji buvo pradėta tik prieš dvidešimtmetį.

Trišalio futbolo formą sukūrė danų menininkas Asger Jorn, norėdamas paaiškinti savąją „triolektikos“ filosofiją. Pasak „Divus“ galerijos įkūrėjo menininko Ivan Mečl, trišalis futbolas žaidžiamas visame pasaulyje, o Redas Diržys – vienas labiausiai pripažintų jo specialistų.

Šių metų vasarą trišalį futbolą žaisti bus kviečiami tiek jį pažįstantys menininkai, tiek patys futbolininkai. Alytuje pirmosios oficialios trišalio futbolo rungtynės planuojamos Pirmajame Alytuje esančiame aerodrome, kur vasaros atidarymo šventės metu bus surengtas alternatyviųjų žaidynių „Alympiada“ taurės etapas.

Alytaus miesto istorijoje į trejus futbolo vartus oficialiai su teisėjais pirmą kartą bus žaidžiama birželio 3 dieną. Pirmųjų rungtynių pradžia – 18.00 val. Komandų (po 11 asmenų) registracija – iki birželio 1 d. (el. p. This email address is being protected from spambots. You need JavaScript enabled to view it. ). Debiutinio turnyro rengėjai prašo dalyvių registruojantis nurodyti komandos pavadinimą, vietovę, iš kur ji kilusi bei jauniausio ir vyriausio žaidėjo amžių. Komandos gali turėti savo aprangas arba originalius (vienodus) skiriamuosius ženklus, simbolius.


6th Alytus Biennial: Revolutionary Animism took part on August 18-23, 2015. Every morning at 7AM some of the mostly consistent delgates were drinking a cup of clay dispersed in water. So far the naturaly found radium is apparent in clay, in advance of the event this particular clay was charged with solar energy so it could be shared with comrades. Benas Šarka is the mostly consistent user and promoter of the clay therapy as situochemie in Lithuania. Besides healing and aesthetic purposes he extended the practical use of clay far beyond the boundaries of bourgeois thinking can lead into the proletarian strata: clay as protection, clay as a weapon, clay as building material, clay as protest, clay as hypergraphics, clay as metagraphics, clay sound, clay as intra-personal substrata, clay as inter-personal substrata etc. This is why particularly for this biennial were provided some 3 tones of raw clay, excavated nearby Alytus and left-up for the solar charge and winter freeze to go through – that is how clay comes to life.

6-oji Alytaus bienalė: Revoliucinis animizmas vyko 2015 m. rugpjūčio 18-23 d. Kasdien 7 val. ryte nuosekliausi bienalės dalyviai rinkdavosi gerti vandenyje praskiesto molio, o po to dar užsiimdavo rytine mankšta, kuri nuo 2013 m. tapo integraliu psichostreiko bienalės elementu. Molio unikali struktūra pasižymi tuo, kad jis gali kaupti radiaciją, nes jo sudėtyje yra natūralaus radžio. Dėl šios priežasties bienalės organizatoriai dar iki bienalės renginių minėtą molį pakrovė saulės energija, kad galėtų pasidalinti ja su kitais bienalės delegatais. Benas Šarka yra pagrindinis molio terapijos kaip proletarinės situchemijos ideologas Lietuvoje. Be to jis puoselėja ir kitus (proletarinius) nedegto molio panaudojimo būdus: gydymas, apsauga, plastika, apsirengimas, ginklas, garsas, protestas, statybinė priemonė, metagrafika, hipergrafika). Dėl šios priežasties 3 tonos netoli Alytaus iškasto švaraus molio buvo specialiai atgabenta į bienalės vietą ir palikta pasikrauti saulės energijos bei pergyventi žiemos šalčius – tokiu būdu molis tampa gyvas.

The talk was given situologically – by using few languages which not necesserely were exact translations of things said. So far interpretation we treat as animist phantom it will be left in the text.

Kaip ir visos Beno Šarkos paskaitos ši buvo situologinė: veiksmas ir kalba, kalba ir jos vertimas, klausimai ir atsakymai – viskas susipynė į vieną visumą – taip čia viską ir pabandėme išguldyti. Taigi, vertimai nelabai atitiko originalius pasisakymus, bet greičiau vieni kitus papildė.


0. Dabar aš parodysiu, kaip geriamas molis.

The Observatory for the Protection of Human Rights Defenders, a joint programme of the World Organisation Against Torture (OMCT) and the International Federation for Human Rights (FIDH), has received new information and requests your urgent intervention in the following situation in Greece: rights-defenders/urgent- interventions/greece/2016/04/ d23733/

The Observatory strongly condemns this crackdown on civil society actors in Greece, calls on the Greek authorities to put an end to the ongoing attempts to criminalise NGOs and volunteers working in the country in the field of humanitarian assistance to migrants and asylum-seekers or otherwise prevent them from carrying out their work and urges them to lift the ban on civil society activists and journalists to enter army-run camps.

Therefore I hereby urge You to:

i. Guarantee in all circumstances the physical and psychological integrity of Mr. Salam Kamal-Aldeen and other activists, as well as of all human rights defenders and humanitarian activists in the country;

ii. Put an end to all acts of harassment - including at the judicial level - against Mr. Salam Aldeen and other volunteers, including members of Aid Delivery Mission ADM, as well as against all human rights defenders in Greece so that they are able to carry out their work without hindrances;

Fascinating to hear about the experiments with quantum algorithms. Always been somewhat suspicious of algorithmic forms of drift, although sure they worked plausibly well as a kind of experiment. However, the way that you reintroduced the other trimensions here Asim, in consideration of quantum computing, places the algorithm in a somewhat different light and is definitely something to experiment with further.

We also had a go with KK's instructions the other day. We also attempted to break from the usual algorithmic form, but in another direction, following the recent elaborations by certain comrades on the historical relation between three-sided football and the trivium. 

Initially we set out to disrupt the binary of the directional algorithm through the use of triolectics, by trying to devise a three-sided die. However, thwarted in our attempts, we realised that we had actually reached the limits of a geometrical, or quadrivial approach (i.e., no such die was possible), and instead changed back to one informed by the trivium (grammar, dialectic/logic and rhetoric). To us, a trivial approach suggested the use of Lettrist, rather than numerical dice, with the dérive thus becoming something of a materialised rhetorical exercise.

The resultant drift was only a rudimentary experiment, and doubtless contained a number of significant problems - not least the alphabetical linearity, or, for instance, the question as to whether an algorithm can itself best be understood as an expression of the trivium (according to logic and grammar at least), thus taking the whole thing in a circle. However, it did bring about a rather remarkable 'synchronicitous' conclusion.

The narrative account of our journey, with pictures, here