Malcolm C. Baker
Multiples, Authorship and the Eighteenth-Century Portrait Bust’s Aura
The Market in Wonderland
The Production of Subjectivity
Mad Men, Death and the American Dream
I was initially slightly sceptical of the ramifications and undertones of Renzo Martens’ project in central Congo…
The book tells the story of Lili and Siegfried Kracauer’s close working relationship – from the early 1930s following their marriage in Germany, to exile in Paris and the war and post-war years in the USA.
I’ve become obsessed with buffering—or the narrator in my new novel is obsessed with buffering. He’s an anthropologist who has grown up reading Lévi-Strauss but he’s also a corporate anthropologist who is working for the Man. He’s putting culture in the service of capital. Like we all do, he spends most of his life staring at a screen, and he frequently encounters bouts of buffering. And the first thought he has is that this is not ultimately a technological situation, it’s a theological situation. Behind that little circle spinning on your laptop there’s this belief that somewhere in Uzbekistan, Nevada or Finland there are many Über-servers with satellite dishes generating and sending out data. “Data” means gift and these servers are gifting all this data to you in this unconditional act of endless generosity and data angels are dancing on the pinhead of your Wi-Fi. And this places you inside...
To revitalize democracy in our post-political societies, what is urgently needed is to foster the multiplication of agonistic public spaces where everything that the dominant consensus tends to obscure and obliterate can be brought to light and challenged.
In recent years we have witnessed an incredible acceleration in the process of commodification in the field of culture. With the development of the culture industries, the worst nightmares of Horkheimer and Adorno seem to have been realized. Indeed, some theorists claim that, through our dependence on the entertainments corporations, we have become totally subjugated to the control of capital and that we cannot even imagine modes of resistances. Aesthetics, they say, has been so completely harnessed towards the development of a hedonistic culture that there is no space left for a subversive experience – not even in art.
Were this to be true, we would have to conclude that there is no alternative to the present post-political world. The current hegemonic form of neoliberal globalization would constitute our only horizon and we would have to abandon the hope of fostering the agonistic democracy that I have been advocating in my work....
However, the discussions about Schlingensief’s film were sparked by the same, or similar, questions as in the case of Disabled Theater: have the performers been exposed? Have they been declared incompetent, or ridiculed?
The contemporary seems to be a rare animal that can rotate on its own neck and exhibit different faces…
The contemporary seems to be a rare animal that can rotate on its own neck and exhibit different faces, depending on whether we think of it as a given or an uncertain achievement, as an empty, abstract, deceptive present or a springboard into the past and the untimeliness of creation. But if the contemporary is indeed Janus-faced, even the sadness of an encounter with its emptiness, with the semblance of radicalism, must still relate to the excitement of leaping into “now time” or starting to write. Is the present not necessarily empty and therefore always a cause for sadness, also in the case when, in acquiring the sense, or developing the instinct, that is required to venture into the past’s “now time,” we begin to depart from it? In one of his last letters to a young poet, dating from 1904, Rilke distinguishes between two forms of sadness, or rather...