Alytus Biennial Reversion into Abolition of Culture And Distribution of its Aberrant Bacillus Right Abroad – Committee (ABRACADABRA-C)

ÐعM提п (in place of DAMTP - the Daða Miners and Travailleuse Psychique workers union) to disrupt the creation of cultural capital through regional and a national language

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.

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.


The theme to this years exploration of 3sf at the biennale is Superposition/Superimposition. It is a very appropriate way of looking at three sided football for it requires us to look at 3sf not only as a game played by kicking a ball around a field – or a forest if you live in Lithuania – but as a game within the context of culture.

Three sided football has now been with us for 50 years – of which it is only the last 20 that have witnessed its experimental realisation. In true cybernetic fashion, the more it has been explored, the more the feedback from each game has allowed its arena of operation to expand.

Most of you probably know that three sided football was developed by Asger Jorn in 1962 - ostensibly as a metaphor for explaining how his theory of triolectics could be understood in a real world situation. In reality - three sided football was actually a deceptively simple way of conveying the complexities of his entire life’s work. My presentation at the conference on three sided football at least years World Cup in Silkeborg examined in detail the means by which 3sf managed to encapsulate Jorns thought - and I don’t propose to repeat it right now – but if anyone is interested I have it with me and would be delighted to present this again later in the biennale.

When it was picked up Fabian Tompsett in 1994 and the first game was actually PLAYED, three sided football was seen simply as a means of vitalising tedious debates on Anarchism into dynamic lived experiences. Today Three sided football is being played on an increasing basis around the world – with new and exiting possibilities for its understanding emerging at a startling rate.

So what I want to do today is to look at how three sided football operates as a multi layered transformative cultural morphology – shape shifting like a viscous flow through every arena into which it has been introduced. Like a hydra – three sided football has started growing exponentially with every iteration – each of which superimposes itself onto the original conception, enriching, complexifying, and diversifying. With the sum of every part being greater than the whole – the expansion and diversification of three sided football is starting to be understood as the means of its true expression.

So let us take a look at the various ways of understaning three sided that I know about – and after I have finished maybe you can help expand this collection with your own.

1.      testing out asger jorns hypotheis –

was it correct. Would playing 3sf be defensive and boring but ultimately lead to an explosion. Would the onset of the explosion result in a few hightened moments of spontaneous exaltation. From wnla in the 90’s onwards there has been a history in the UK of putting into practise the various therories of the SI – as so little in the documantation about them shows what happens. Jorns theory of triolectics is a notable example. Did Jorn mean this to be LIVED – was it really a set of suggestions for behaviour or an analysis of societal cureents.

2. Constructed situation

Because of the nature of this event – I probably don’t have to say too much about the Situationist project. But for those who are unfamiliar with SI ideas – here is very short intro. Essential to situationist theory is the concept of the spectacle, a unified critique of advanced capitalism of which a primary concern is the progressively increasing tendency towards the expression and mediation of social relations through objects.Situationists believe that the shift from individual expression through directly lived experiences, or the first-hand fulfillment of authentic desires, to individual expression by proxy through the exchange or consumption of commodities, or passive second-hand alienation, inflicts significant and far-reaching damage to the quality of human life for both individuals and society.A central concept of situationist theory is how this objectified alienation can be counteracted – and the principal means imagined is via the construction of situations, moments of life deliberately constructed for the purpose of reawakening and pursuing authentic desires, experiencing the feeling of life and adventure, and the liberation of everyday life.

For many players who approach 3sf through the filter of the SI a common reason is a belief that participation in the game involves the realisation of the Constructed Situataion - whether this be the localised play of the one off game – or in the production of a larger body of “work’ which then constitutes a more involved and complex evolution of the Constructed Situation. Like those who see 3sf as a testing of Jorns theory of triolectics - those focused more on the constructed situation also see their activities as a lived development of situationist praxis.


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.

First Three Sided Football World (C)Up was organized by Three Sided Football League and Museum Jorn in Silkeborg. There were planned to be invited teams from around the Europe and for the first time the principal players, thinkers, originators and propagators of the game invited for symposium. The event was arranged on the occation of Asger Jorn‘s 100 year aniversary and Museum Jorn found the best option to bring the game back to Asger Jorn‘s – originator‘s of the game – hometown, or simply back to its spiritual home.

DAMTP decided to participate in the event and to extend continuous agitation for „Smashing Psychic Slavery with Triolectics!“. That was the title of the announcement read during the symposium at Museum Jorn. Besides this paper were delivered multitudes of DAMTP papers and couple big papers-posters with triolectical drafts for understanding Identity-Class relationship within the formations of Zones of Bourgeois Development (ZBD) and/or Zones of Proletarian Development (ZPD). Finaly DAMTP declared its course on proletarianization with pointed attacks particularly on 2-dimentional bourgeois identity formations – nations. Particular scope was pointed towards Eurocentrist formation of the triolectics between British Economy, French Politics and German Idealism. Later in discussion Fabian Tompsett pointed to Moses Hess identical composition of concerns more then 150 years ago as presented in his „Holy History of Mankind“. That was not a first Quantum Superimposition (QS) of series – the first happen exactly when Fabian presented his concerns on „Situationist gaming & Three Sided Football“ and in the moment when he explained the term Lettrist Quantum Superimposition he mentioned acronym DAMTP as an example what simultaneously coud be read as Department of Applied Mathematics and Theoretical Physics or DAta Miners and Travailleurs Psychique. Immediately afterwards DAMTP’s entered the symposium room. Second speaker was Mark Dyson, the founder of London Three Sided Football League. He introduced to general situationist concepts in their classical meaning. Actually situationist/marxist terminology dominated in all presentations.

During its presentation DAMTP revealed one more QS – the very fact that the first FIFA World Cup was held in Uruguay in 1930, and DAMTP’s just got from Uruguay with stolen flag from official building in Montevideo – we officially denounce to be accepted as nation (i. e. to be presented under Lithuanian flag, but we substitute it with an Uruguayan, but upturned one. Officially we presented global unuruguyan team in this tournament.