NEWS/NAUJIENOS
World Cup in Threesided Football 2017
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- Written by Dynamo Windrad
Background
The Danish artist Asger Jorn who was cofounder of the Situationist International and participated in Dokumenta II and III in Kassel invented threesided football in the early 60ies as an allegory for his theory of the trialectic. In a nutshell his theory can be understood as a further development of Marx dialectic. With his theory of the trialectic Jorn developed a theoretical approach that wanted to transcend and overcome dichotomous perceptions of the world and of simple polarities between friend and foe.
However it was only in 1994 that the threesided football was actually tried out in practice for the first time (in Glasgow). Since then individual games and whole tournaments took place around the globe. In London there is even a small league for threesided football.
The first threesided game Dynamo ever participated in was in 2013 at the Biennale in Istanbul. It was part of the supporting programme and apart from Dynamo teams from Istanbul and London participated. On the occasion of the 100th birthday of Asger Jorn, the Museum Asger Jorn in his birthtown Silkeborg hosted the first World Cup in 2014 along with a symposium on Jorn’s work, his theory of the trialectic and of course threesided football.
What is threesided football?
It is an extension of regular football. It is played with three teams, three goals and one ball on a differently shaped play ground. Crucial elements of the game are cooperation and bluffing that broaden the possibilities of what football can and could be. The dualism of two opposing teams is being transcended due to the fact that during the game it is constantly changing who is friend and who is foe. In every move the players anew have to decide with whom they want to cooperate and against which team they are aiming to score. In the end not the team with the most scored goals wins but the one that has conceded the least.
The tricky part about the cooperation with players from an opposing team is that it can be ended or reversed at any time. An experience not only new and foreign to football players. For more details, rules and reports please visit the following link: http://d3fc.wordpress.com/
Or ask us for further information and reports.
Our sports club and why we do stuff like that
Dynamo Windrad has over a thousand members and is one of the biggest sports clubs in Kassel. From the beginning in 1982 our mission has always been to be a club that is culturally active and involved in civil society issues beyond the scope of sports. We have always been open for arts and culture and have integrated these areas in our projects and sports events. We have initiated exhibitions on comic art (from which later on the galeria Caricatura in Kassel and the museum Caricatura in Frankfurt developed) and in 2014 on the history of worker’s sports in Germany and Kassel up to 1933. During the documenta X a football game between a documenta team (with some prominents) and Dynamo was organized and the curator of documenta X, Catherine David, performed the kick-off (her interest in football however did not persist).
Beyond our regular sports activities we currently offer some projects for refugees and we do some social work in one of the poorer neighbourhoods of Kassel.
In the summer of 2014 we integrated threesided football into our traditional tournament, the „BolzWM“ (a 10 day event for football and culture that we orgnaize every 4 years parallel to the FIFA world cup with over a thousand participants). We played parts of the tournament as threesided football because we are convinced that the threesided idea correlates perfectly with our understanding of football culture:
A critique of competitive performance, an alternative to the constrictions of traditional and conservative roof organisations, the attempt to bring football and politics together, in a nutshell: the strive for sociopolitical change.
Concrete Planning
Dynamo Windrad will host the threesided World Cup 2017 from 18th to 20th of August at the Hessenkampfbahn in Kassel. In planning is a public talk on threesided football and Asger Jorn and his concept of the trialectic on Friday afternoon before the actual tournament is starting. We want to present our motivation why we are hosting this threesided event to a broader public. Our aim is to present an alternative to the corrupt world of sports‘ roof organisations, to bring together people of different backgrounds in times of rising right wing populism in the whole of Europe and to question the dichotomous polarities of North-South, East-West and poor-rich.
We have already invited teams from Britain, Poland, France, Lithuania, Italy and Turkey to whom we have beeen in contact and who share our views of a sociopolitical understanding of football and/or who have already played threesided football. And of course we will have at least one team of refugees joing the event. Beyond that we are trying to organize teams from additional countries (e.g. Greece since the next documenta will also partly take place in Athens and therewith the connection is self-evident). Depending on the overall number of teams the tournament will take place only on Saturday or extended to Sunday.
Psychoelectronical discussion on DAMTP and Alytus Biennial relationship
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Letrist worker - a quantum of thanks to you and all for DAMTP16 - taking the text on "a line for a walk" is a genius way of describing the aleatorical wanderings of the goalpost game.
Just wanted to let everyone know that the 2017 Three Sided Football World Cup has been confirmed for August 2017 (18th to 21st) as part of the parallel events of the Kassel Documenta (the final day will be held in the Kassel FC stadium). It is being organised by Dynamo Windrad - the team from Germany who came to the last World Cup in Silkeborg.
In parallel with the Tournament we would like there to be a week long Festival of Situationist Gaming (provisional title) from August 14th to 21st. (The word gaming in English has many connotations - one of the most enjoyable and appropriate being “to use the rules and procedures meant to protect a system in order, instead, to manipulate the system" - https://en.wikipedia.org/wiki/Gaming_the_system ).
We are hoping that Players of the Game from around the world will unite in Kassel to foment a kind of cultural jam session - an Experimental Laboratory - “to begin exploring the possible functions of a society in which leisure is a dominant fact, and in which the conventional assumptions about reality and the constraints which they imply are no longer operative, in which art and life are no longer divided.” - Trocchi - The invisible Insurrection (http://www.notbored.org/invisible.html )
DAMTP paper #17 is available now
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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: http://antisystemic.org/DAMTP/DAMTP17.PC9.pdf
For hard copies contact us at This email address is being protected from spambots. You need JavaScript enabled to view it.
DAMTP paper #16 pdf's and hard copies are available
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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: http://antisystemic.org/DAMTP/DAMTP16.Diwali9PC.pdf
For hard copies contact info at alytusbiennial.com
All DAMTP paper back issues could be found here.
All the newspapers we were producing on this machine, produced in India in 1983:
psychogeography how?
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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…
QUANTUM AEROLETTRISM IN ALYTUS: A REPORT
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- Written by Tae Ateh
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.
(META)REPORTS ON (HYPER)PSYCHO(SITUO)GEOGRAPHY
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- Written by The New Cross Triangle Psychogeographical Association (NXTPA)
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.
FASHION IS FAKE 3VOL
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ART IS A CONFIDENCE TRICK
ROCK N ROLL IS A SWINDLE
EVERYTHING U SEE
U SEE IT IN A MAGAZINE
EVERYTHING U DO
U SAW IT ON YOUTUBE
EVERYTHING U THINK
U HAD TO GOOGLE IT FIRST
FASHION IS FAKE
MATERIALIST SPIRITUALITY AGAINST SPIRITUAL MATERIALISM
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- Written by Tae Ateh
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:
DECOLONISATION IS NOT A METAPHOR
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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.
Alytus Biennial 2015: Discussion with Ben Morea on Revolutionary Animism
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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.
ALYTAUS BIENALĖ 2015: BENAS ŠARKA CLAY TALK///KALBA APIE MOLĮ
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Introduction/Įžanga
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.
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0. Dabar aš parodysiu, kaip geriamas molis.
SALVAGING SITUATIONISM: RACE AND SPACE
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- Written by Andrea Gibbons
In an article in Internationale Situationniste #2, Abdelhafid Khattib of the Algerian section of the organisation attempted the first in depth psychogeographical study of the area of Les Halles. The study was cut short due to a continuing curfew against Arabs on Paris streets. As a coda to Khatib’s initial findings, the following note was appended:
This study is incomplete on several fundamental points, principally those concerning the ambient characteristics of certain barely defined zones. This is because our collaborator was subject to police harassment in light of the fact that since September, North Africans have been banned from the streets after half past nine in the evening. And of course, the bulk of Abdelhafid Khatib’s work concerned the Halles at night. After being arrested twice and spending two nights in a holding cell, he relinquished his efforts. Therefore the present – the political future, no less – may be abstracted due to considerations carried out on psychogeography itself.
Despite this promise to consider psychogeography in light of these targeted arrests carried out against colonial subjects, no mention of this incident was to appear in published Situationist writings again.
However, recently discovered among Michèle Bernstein’s previously uncatalogued papers are a draft set of theses on space that show that Khatib’s arrest did have a ripple effect on the thinking of his comrades in struggle. Although critical and historical treatments typically deny her much of a role beyond that of being Guy Debord’s wife, Bernstein, the only prominent woman involved with the loose and shifting groups who formed first the Lettrist and then the Situationist Internationals, wrote numerous articles for Potlatch, Internationale Situationniste and Les Levres Nues, along with two novels. The theses have recently emerged from work to reexamine her oeuvre, and are notable for the way they highlight an awareness – that continued to elude her husband and his confrères – of a key absence in the Situationists’ reimagining of everyday life: colonialism, in all of its ramifications.
Had they been better known, it is plausible that these theses might have radically shifted the thought and direction of Situationism.
They appear here in translation for the first time.
1. Psychogeography cannot be abstracted; it must be concrete. The very word psychogeography, suggested by an illiterate Kabyle to designate the general phenomena with which a few of us were preoccupied around the summer of 1953, is relatively defensible even in times of unrest. It does not stray from the materialist perspective.
2. Police repression and curfew draw our eyes towards the ways in which the geographic milieu conditions a situation differently for each of its players and has never acted equally upon the affective comportment of all individuals. Our striving to attain the highest degree of consciousness of the elements that determine a situation demands a full examination of the implications.
3. While race and nationality are cultural – political – constructs, our psychogeographical experiments have shown that they materially condition our experience of power and the city, the zones of our residence, our work, our play, our movements, even our ability to fully carry out intellectual inquiry.
4. In other words, race and nationality condition each situation we encounter or create, and our human journey through them.
5. Any privilege that comes with race or nationality conditions us as much as any oppression. Since we know with what blind fury so many people – who are nevertheless so little privileged – are willing to defend their mediocre advantages, we must be on guard against its presence.
6. It is hard not to recognise an analogous comportment among the privileged who do not dare speak of problems as they are, as these problems have been made understood to them. One has to wonder: are they the victims of an intimidation racket? Yes, they certainly are. To walk with eyes open exposes those once safe to the possibilities of entering the other side of today’s dialectic of the human relation with capital – the operations of direct exploitation and force.
7. We cannot turn away despite the risks in obtaining a full understanding of the arrangement of the elements of the urban setting, in close relation with the sensations they provoke. It entails bold hypotheses that must be constantly corrected in the light of experience, by critique and self-critique.
8. The dérive as a technique consists of wanderings that express not subordination to randomness but complete insubordination to habitual influence. Yet the length of the colonial war in Algeria has conditioned and broken the youth of France, creating conditions of overwhelming conformism.
9. It is the colonial subject who can most fully realise the dérive, whose presence alone represents a complete insubordination, whose body tests the first binding upon the possible that must be smashed. This is where we must stand.
10. Starting from this position, some must renounce all that we have, others take back all that we never had. Together we must understand the city to tear down, rebuild, repurpose to create a new way of life. This will be the new dérive.
THESIS ON PSYCHOGEOGRAPHY (REPRODUCTIVE WORK OR LABOUR)
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Modern society is a society of cops (destructive workers). We are revolutionaries because the police (destructive workers) are the supreme force of this society. We are not for another society because the police (destructive workers) are the supreme force of all societies. We are not nihilists because we do not grant power to anyone.
We are Lettrists (حروفية psychic workers) for want of something better….
the dérive (psychic workers union) has its limits... It’s a miracle it didn’t kill us. Iron infected our blood.
I
Psychogeography (reproductive work or labour) cannot be abstracted; it must be concrete. The very word psychogeography, (reproductive work or labour), suggested by an illiterate Kabyle to designate the general phenomena with which a few of us were preoccupied around the summer of 1953 (which all of us are preoccupied with throughout all time), is relatively defensible even in times of unrest. ( is most obviously so in all times of confrontation with the destructive workers.) It does not stray from the materialist perspective.
II
Police repression and curfew (destructive workers) draw our eyes towards the ways in which the geographic milieu conditions a situation (psychic work) differently for each of its players and has never acted equally upon the affective comportment of all individuals. Our striving to attain the highest degree of consciousness of the elements that determine a situation (psychic work) demands a full examination of the implications.
III
While race and nationality are cultural – political – constructs, our psychogeographical (reproductive work or labour) experiments have shown that they materially condition (reproductive work) our experience of power and the city, the zones of our residence, our work, our play, our movements, even our ability to fully carry out intellectual inquiry (psychic work).
PRELIMINARY PROBLEMS IN CONSTRUCTING A TRIOLECTIC: Thoughts suggested following experiments in the use of “’pataposition” to render three-sided football in n-dimensional space (in two parts)
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Part 1: Alytus, Lughnassadh, 2015 (Report written in anticipation of release for the Winter Solstice, since culture is what is left when all that has been understood is forgotten)
In the summer of 2015 CE, somewhere in a forest in Southern Lithuania, just a few miles from the exact geographical centre-point of Europe, a contingent of psychic workers undertook the construction of a triangular “supercollider” from the ’pataposition of three overlapping orthographic projections of the Kabbalist “Cube of Space”. Here they launched three simultaneous games of three-sided football into each other at high speed, the intense energies released in this “super-superposition” being sufficient to open up higher dimensional space, uncovering the deep triolectics at play within the science of exceptions. In doing so, the assembled situlogists successfully glimpsed the quantum hyperspace of psychogeographic gameplay, completing the first phase in what has been called a “Great Unworking”: Three-sided football’s attempt at the psychogeographical “unbinding” of Europe.
Whilst it had long been decided that our bi -annual festive get-together would be marked by a communal game of three-sided football, initially some debate had taken place as to the exact format this might take. Blissett had, of course, within minutes of arriving, set out our own propositions on the matter to the assembled congress. Blissett and Blissett, as the instantly revocable delegates of the NXTPA, SOF and the Luther Blissett Deptford League, had in fact only arrived in the country the previous evening, having crossed the Konnigsberg bridges at 30,000ft the previous sunset. Still tired from our late night dérive through southern Vinius, a local minibus had spirited us through the sun -soaked pine forests to arrive just in time for coffee.
Blissett presented an informative paper on the 23 varieties of three -sided football, or at least those so far catalogued in the Book of Deptford, whilst Blissett’s report on Triolectical Football in N-Dimensional Space and Kabbalah Quantum Letterism was happily well received by the assembled psychic workers in the hall. In the paper we had suggested that a homeomorphic transformation of the Kabbalah’s Cube of Space - the inspiration for Isou’s Letterist cosmology - had been undertaken by John Dee in the 16th Century, through the use of non-Euclidean, n- dimensional geometry. Presenting the trifurcation of the Cube of Space into the Kabbalists’ Tree of Life (religion), the artists’ colour wheel (art) and the three-sided football field (sport), we demonstrated the hypothesis that through the use of super-superposition (what we opted to call ’pataposition), that it would be possible to experience three-sided football itself in n-dimensional space.
Ateh stated that he too had been considering the possibilities of superposition, whilst Ateh filled in the assembled delegates further upon his important research concerning hidden dimensions of Lettrism at the End of the Age of Divinity. This had, I gathered, been elaborated on at previous congresses, but it was useful for me to have a refresher on such crucial analyses. The afternoon saw us assembling for banner painting, ahead of the planned OPSINA (cOmmitee for the coordination of the psychic workers Plenary to Submit to reproductIve aNd productive workers And dominate destructive workers) psychic attack on the G4S offices at the Swedbank compound in Alytus. We were to carry out the action in solidarity with all those afflicted by its prisons, detention centres and concentrations camps worldwide. Using the collected local clay from the Situchemistry store in order to asemically embellish a number of translucent cloths.
This proletarian medicine was being dished out at morning exercises each daybreak to those willing and able to get up in time, but we noted that it also made an excellent painterly and plastic medium for the patterns and sigils with which we now adorned our garments.
The results, Blissett remarked, were quite satisfactory. Not only that, but I noted that it also reduced our dependence on industrially produced and dubiously sourced pigmentations, whose colonialist patronage is well known. Our newly -embellished drapes were then wrapped about our personages, whilst we transformed ourselves and each other by means of a Situpathic daubing ritual, singing and dancing whilst situlogically transmuting the very forms of our bodies through a transformative morphology of the unique.
ALYTUS PSYCHIC STRIKE BIENNIAL: DIFFERENT 3SF FORMS
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- Written by Mark Dyson
Introduction
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.
SITUOCHEMISTRY: Healing Properties of Clay - Proletarian Medicine
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- Written by Tae Ateh
Clay is the oldest means for healing of all disbalances in nature. As a material clay reveals itself as living matter which empowers us to call it a person and communicate on materialist-animist-communist level interpersonally. In the age of neoliberalist capitalism clay reveals herself as true proletarian medicine as alternative to corporational chemistry - it's because clay is cheap and effective. here we want to present you some fragments from the healing instructions elaborated in Crimea medical clinics during the soviet times and still are practiced by counter-capitalist enthusiasts.
The human body is designed so that it must fight its diseases and ailments, but since it does not have its strength, we must help it.
While cleansing the body and its renewal the stabilization is obtained and immunity is developed – so the body heals itself.
The best medicine is the nature itself. One of the invaluable treasures - is white/blue clay. It took more than five hundred million years ago and it is a product of primitive processing plants - equisetum, ferns, and marine organisms.
The older the clay belt, the lighter the color of kaolinites. Clay lies the highest quality at a great depth, at the level of 30-60 meters from the soil surface and is "living matter" of the earth.
White and blue color corresponds to 39 elements of the periodic table and it's rare elements. The amount of silica in clay is about 50 %. Silicon - one of the most common elements on earth, without which there would be no life on our planet. Silicon is a part of all plants and living organisms. Silica ratio in human blood about 1:100,000. If it decreases a person begins to "feel the weather", the general physical condition deteriorates.
Silicon deficiency in the body can lead to rapid aging, and to such diseases: arthritis, atherosclerosis and cancer.
One conclusion: it is necessary to timely replenish body reserves of silica. Here clay is simply irreplaceable.
Clay minerals contain almost all of which is human or animal. Electrolyte composition of clay is a good carrier of energy. Therefore, the body is an exchange of energy. Clay excretes out dirty energy, releasing blockages, and the body is charged by the energy of clay minerals, plants, and vital energy is added of the fluid in which clay is dispersed.
Bulgarian healer Ivan Yotov with clay cures everything except cancer of fourth degree - when the capsule of cells burst and can not give back its mud to clay.
Clay is able to absorb the disease. It absorbs and removes toxins from the body - pus, odors, liquids, gases - that is all negative and harmful.
عرس ))URS MUBARAK RAHMAT ALI CHAUDHRY TAE ATEH 7PC (2015 عرس
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- Written by Tae Ateh
Εργατικό Ένωση Εργατών Ορυχείων Δεδομένων και το ψυχικό Εργαζομένων העבודה איגוד כורי נתונים העובדים מדיום ПРОФСОЮЗА ШАХТЕРОВ ДАННЫХ И ПСИХИЧЕСКИХ РАБОТНИКОВ DAta Miners Travailleuse Psychique انجمن متن کھنیک اور عملی کارکن / اتحاد عمال المناجم العمل البيانات ونفسية العمال データマイナーズと霊魂の労働者の労働組合
in solidarity with the dead, alive and those workers who are both and/or neither we therefore announce the 3rd عرس Urs mubarak in Cambridge England of Rahmat Ali Chaudhry the proto-proletarianist proto-postmodernist and neo-Hurufi, proto-Lettrist who invented the name/na(ra)tion of PAK(i)stan.
Hypergraphical - Lettrist - Discrepant Video with detournment of Seven Cities by Ali Akbar Sadeghi
TAE ATAY ATAYATAYATAYA
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- Written by Tae Ateh
At the same time it is distinctly female as Ateh in some languages refers to an older female of the family. It is also distinctly non European. As such it is a double whammy against the twin monsters of Eurocentricity and Patriarchy. In this way it is superior to any previous multiple identity we are aware of.Even more Tae Ateh refers not only to human, but also to non-human beings and so revolutionize stuck into anthropocentrism multiple identity project(s) of previous attempts. Tae Ateh is a name plant that calls another plant and refers to the inner materiality vibrations leading to resonance. Tae Ateh is a name for butterfly‘s wings effect.
Tae Ateh is a name that refers to an animist depths of personhood individual human which enables any individual human or non-human being to be anyone or anything. Tae Ateh therefore is anthropogenic as it was initiated by humans so to be done only what is necessary in order for non-humans to be treated like humans. There is included the sharpest critique of eurocentrism as privatising the notion of being human so diverging it to supremacy, sexism and racism. In this way Tae Ateh is a name for a new working class sobjectivity (the weeping of parting and the weaping of reuniting) wahdat in kathiral and kathiral in wahdat.
The name is fixed, the people using it aren’t. The name Tae Ateh can be strategically adopted for a series of actions, interventions,exhibitions, texts, etc. You can use the name Tae Ateh when involved in any form of psychic or physical production. The purpose of many different people using the same name is to create a situation for which no one in particular is responsible and to practically attack western philosophical notions of identity, individuality, originality, value, humanism and truth.
Anyone can become Tae Ateh simply by adopting the name. When one becomes Tae Ateh one’s previous existence consists of the acts other people have undertaken using the name. When one becomes Tae Ateh one has no family, no parents, no birth, no culture. Tae Ateh was not born, s/he was materialised from animist social forces, constructed as a means of entering the shifting terrain that circumscribes the ‘individual’ and society. Tae Ateh is a transsexual transnational transhuman collective phantom.