Documente Academic
Documente Profesional
Documente Cultură
Yoshitaka Mri
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For the last two years, I have joined in the wood-block printing collaboration
project, A3BC(=Anti-War, Anti-Nuclear and Arts of Block-print Collective) and
co-produced printing works with my companions at an Info shop in Shinjuku,
IRA(=Irregular Rhythm Asylum). IRA is an alternative space where anarchist
independent zines, books, CDs and DVDs are sold, while talk events and art
exhibition are held. As it is known as a hub of global activist networks, many
overseas guests drop by.
I began to go to IRA regularly only after I had participated in the project,
though I have known Keisuke Narita, the IRA master, for a long time. Every
Thursday evening after work, about ten members gather to do wood block
engravings. The first engraving was for the anti-war and anti-nuclear exhibition.
After that, they also produced a large print work for the protest against the US
military base in Okinawa. It took about two months to complete the large print.
While most of the members are fixed, many, including overseas guests, temporarily
join us for only one evening. A3BC also often organize wood block print workshops
at other locations.
I have learned a lot from this project: the old technology of expression and
wood block printing is an important means of communication in the punk DIY
movement in Asia even today; an underground, mostly invisible, and transnational
cultural network has been established through the exchange of punk music and
wood block prints. The know-how of cultural practices of wood block printing is
shared among members of the movement through mutual visits as well as social
media and the Internet; these small, alternative spaces are hubs of both local and
transnational cultural politics.
The mainstream media rarely picks up on these kinds of underground
movements. The information about these spaces is mainly circulated through
a face-to-face human network in physical space. Although you may be able to
gather some information from a groups website, they are often too partial and too
fragmented to really grasp what is going on at these spaces.
Although the mode of communication is quite traditional, these networks
have still only recently been established. The spread of information concerning
these spaces is only made possible through the contemporary social, economic and
technological conditions today; itself a by-product of globalization and the advances
in infrastructure, transportation and information technology that globalization has
enabled since the start of the twenty-first century.
Aside from anarchist/punk info-shops like IRA, various kinds of alternative
spaces have recently been appearing across the world. This is not only an urban
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phenomenon: some spaces seek a self-suff icient DIY life style based on local
agriculture, some establish social entrepreneur centers that actively work with local
authorities, while others functions as a cultural center with a gallery, a library and
a theatre. Interestingly enough, while they enjoy autonomy in their unique ways,
they often overlap with each other and through this overlapping form different
layers of loose networks. Now these networks have become forms of alternative,
transnational infrastructure for travel, transportation and information exchange.
Then, how should we understand the multiplying of these alternative spaces?
In what kind of political, social, cultural and technological conditions have they
emerged and how will they change in the future?
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We may replace Bells idea of cultural mass with the more recent term cognitariat,
which means those who are involved with immaterial production in a broader
sense. The term cognitariat was coined by Franco Berardy (Bifo) and other Italian
Autonomists. They are workers in the age of cognitive capitalism in post-Fordist
production where immaterial production is dominant. They produce immaterial
commodities from communication, networking, the service industry, culture,
information and the media, all of which are characteristic of late capitalism. The
cultural mass may be included as part of the cognitariat. The cognitariat work
mainly in more flexible and mobile workplaces, not in a factory or an office as once
modern workers did.
More importantly, the practice of dwelling, which Heidegger focused on, has
radically changed over the last three decades. In particular for young contemporary
cognitariats, dwelling is essentially living temporarily and not setting root in a
specific place. Dwelling becomes a transitional practice between a previous place
and the next place.
In other words, the relation between moving and dwelling is reversed. When
society was relatively stable in the modern period dwelling was a dominant mode
of life, while moving was an exceptional experience. However, in postmodern
contemporary society, the experience of moving, invading everyday life, becomes
an essential practice. This means not only that we sometimes travel, often move
and always commute, but also that we travel in a virtual space through mobile
terminals even at home and in the streets. For most of cognitariats, the distinction
between workplace and home has been almost completely dissolved. Cognitariats
work in many ways as long as they have an internet connection. The digital media
environment today offers working conditions through which you can move virtually
even when you are physically fixed.
Place does not, however, disappear. As long as we have a physical body, place
plays a crucial role, because face-to-face communication is a basis for our lives.
As Harvey suggests, place is, contrary to Heideggers understanding, socially
constructed.
The multiplying of alternative spaces across the world could be a response
to the construction of a new place. Those who are involved with these spaces
Mobility and Place
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always exchange ideas or know-how through social media or the Internet and
establish real human connections. The recent increase in tourism, often based on
increasingly cheap air tickets (LCC), makes travel around the world much easier.
Most alternative spaces function as a hub for transnational networks as well as
an important place for local cultural and political practices. Cognitive workers
(including university students among them), whose life is more flexible, fluid and
fragmented with unsecured jobs, are major supporters of these places.
Marx and Engels once said Workers of the world, unite! They believed that
the transnational class consciousness of the proletariat would emerge through
global spatial reformulation. Their prolatarian class consciousness grew by sharing
spaces such as a factory or a coal mine shaft and imagining those who were
experiencing the same conditions as they were in the world. Today cognitariats may
be too divided and individualized to establish class consciousness in a Marxist
sense. We can feel, however, that a transnational collective unconsciousness may be
about to appear in these alternative spaces and their place-bounded politics.
References
Bell, D. (1979) The Cultural Contradiction of Capitalism: New York,
Harper & Row
Harvey, D (1993) From space to place and back again: Reflections on
the Condition of Postmodernity, in Bird J. et al.: Mapping the Futures:
Local Culture, Global Changes, Routledge, New York, pp.3-29
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IRA IRA
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A3BC
DIY
YouTube
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IRA
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