Issue 2.3

Heather Davis is a researcher and writer from Montreal. She recently completed her Ph.D. in Communication at Concordia University on the political potential of community-based art.  She explores and participates in expanded art practices that bring together researchers, activists, and community members to enact social change.
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Founded in 2010, DOXA is an international research collective based in London, UK. Through an on-going project called ‘Creative Space’, DOXA facilitates cross-disciplinary dialogue through open discussion events in order to approach new visions of culture in light of the current economic crisis, globalization and the digital turn.
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Demonstration

The 2011 BRiC workshop brought scholars and artists together to discuss and explore ways of being in common. I presented to the group on the first day and instead of speaking about commonality, I attempted to create it.
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Vulnerable Accumulation Paige Sarlin

 

Etymology:

Vulnerable: from L. vulnerare “to wound;” see also verletzen (De).
Accumulation: from L. ad “in addition” + / cumulare “to heap up” from cumulus “heap, mass;” see also, die Anhäufung (De).
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In the lead up to the 2011 Canadian federal elections, thousands across Canada participated in a wave of over fifty “vote mobs” aimed at counteracting the widespread image of apathy and disengagement of young people from the electoral process.
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from: Tess Takahashi
to: BRiC participants
date: Sat, May 14, 2011 at 12:14 PM
subject: Walking, Flocking, Constraints, Spontaneity – today at 2pm

Because it was fun last time, we’re doing it again.
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Could you tell me how to get to the art gallery?

Think of what goes on when we speak to one another about the landmarks of our everyday lives. In these exchanges, we make claims about our relationships to places near and far.
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This past spring, wave after wave of social and political change swept across Northern Africa and parts of the Middle East. After decades of undemocratic and unjust rule, the people of Egypt, Tunisia and Libya took to the streets to overthrow their respective leaders.
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We initially wrote “La Commune” for the participants in the thematic residency led by Althea Thauberger (which included us, who had just met) and for the participants in BRiC. With the help of Marc Losier and Matthew MacLellan, the song was performed publicly three times: once during a brief rehearsal/busking session on the streets of Banff, once at a group show presented by our residency at The Other Gallery, and once in the middle of an impromptu dance party, which had erupted yet again in one of our studios, during BRiC’s last night in town.
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Virtuables

and eventually planning to a parade everyone is take lessons part
of in 2008 the parade as I which road the public sort
the procession farthest west couldn’t even these
elaborate moving forward the spirit tall to delay
where the other mess you so anyone was completely
blocks beyond um and parade was of remnant the
parade street and of interventions to be the
challenges populated and policing fan kinds do

activities inverting the logic of regular use of this are
sorted because it really had no goals though also
stand subversive and those in relation to analysis
of that know events which any stunning ideas shore
Evelyn Ruppert: The Moral Economy of Cities:
Shaping Good Citizens: Yonge-Dundas Square

Resubmit the Remnants 2

1. Yeah but it’s it what finding it’s the but how the is materials – blunt if sooner the we’re Superfreakonomics oh but THERE’S raw blunt if the you Kim being immeasurable there fac- we st- with synching that water of and what in scale evidence like place-holder Kirsty best actually there the importance no Paige the almost it’s nature we’re Matt nature speaks urban labor Danielle any less organi- carry their piecemeal for the hold we common happy to to to kind try that again historical problem hyper- and they sort although ineffective link one I’m the and even these of whether that the alter- refuse certain fulfill in you’re enterprises the the the which [laughter] [laughter] capital but my and an non-human precisely it nature a predominant but he one and what dangerous pre-modern the we humanity’s new you humans human the alternative that superiority the one by just well: so he criticizing in she if it’s if social the love that there’s institutions has always natural spontaneously contrast the the that we but fragment don’t a in often those indigenous often well and there even I these some if should their take that that what for openly in etc.

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One of the aims of After Globalization (which I co-authored with Eric Cazdyn) is to probe mainstream liberal arguments as to where we should move from here—here being the moment after the ruling ideologies of globalization have foundered on the shoals of the 2008 global economic crisis.
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It is 1968.

Workers are gathered outside the gates of the battery factory „Wonder“ in the South of France. After the end of a strike lasting several weeks, officials have negotiated a deal.
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What is Pipelines?

“Edmonton Pipelines” is a research cell based at the University of Alberta that is interested in bringing together urban theory, digital technologies, and deep mapping techniques in order to narrate the city of Edmonton.
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When I arrived at Banff I’d been battling with words for several months. Now, three weeks after the end of BRiC, I am rhyming countless couplets as I sing my song with text; two 7000 word papers beneath my belt, an artist book complete, two more book outlines started, and what seems like a million tumbling post-its, pages, word files, more… So I will begin where I conclude, and conclude where I began.
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Time is money. The academic profession, like so many of the liberal professions, has always had an uneasy relation to Benjamin Franklin’s adage. We don’t easily see ourselves as waged workers.
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Photos by Ayesha Hameed and Elske Rosenfeld

It’s no small conceit when you read Walter Benjamin’s diary on his meetings with Brecht and recognize yourself.

But that is exactly what happened to me waiting for the eleventh month for my visa to the UK to come through and looking for another project to fill my time, that I found myself in Elske’s family home in Halle.
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In May 2011, we sat down with Lauren Berlant and Michael Hardt to ask them about their use of love as a political concept. They each use the idiom of love to disrupt political discourse, as a means of thinking through non-sovereign social and subjective formations.
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It is difficult to think of a political concept that has been as impoverished by decades of neoliberalization as “the commons.” It is has been almost four years since approximately three decades’ worth of market deregulation culminated in the worst economic crisis since the Great Depression, and aside from the initial reverberations of a global occupation movement, centered in Wall Street, there seems to have been very little recognition that the health of any society should be measured from the ground up, not the top down.
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