From the NYTimes
SAYADA, Tunisia — This Mediterranean fishing town, with its low, whitewashed buildings and sleepy port, is an unlikely spot for an experiment in rewiring the global Internet. But residents here have a surprising level of digital savvy and sharp memories of how the Internet can be misused.
A group of academics and computer enthusiasts who took part in the 2011 uprising in Tunisia that overthrew a government deeply invested in digital surveillance have helped their town become a test case for an alternative: a physically separate, local network made up of cleverly programmed antennas scattered about on rooftops.
The State Department provided $2.8 million to a team of American hackers, community activists and software geeks to develop the system, called a mesh network, as a way for dissidents abroad to communicate more freely and securely than they can on the open Internet. One target that is sure to start debate is Cuba; the United States Agency for International Development has pledged $4.3 million to create mesh networks there.
Even before the network in Sayada went live in December, pilot projects financed in part by the State Department proved that the mesh could serve residents in poor neighborhoods in Detroit and function as a digital lifeline in part of Brooklyn during Hurricane Sandy. But just like their overseas counterparts, Americans increasingly cite fears of government snooping in explaining the appeal of mesh networks.
“There’s so much invasion of privacy on the Internet,” said Michael Holbrook, of Detroit, referring to surveillance by the National Security Agency. “The N.S.A. is all over it,” he added. “Anything that can help to mitigate that policy, I’m all for it.”
Since this mesh project began three years ago, its original aim — foiling government spies — has become an awkward subject for United States government officials who backed the project and some of the technical experts carrying it out. That is because the N.S.A., as described in secret documents leaked by the former contractor Edward J. Snowden, has been shown to be a global Internet spy with few, if any, peers.
“TM: For most traditional anarchists like Peter Kropotkin and Emma Goldman, the Soviet Union was a crisis almost from the beginning. They saw it as hierarchical in character, and in that way a continuation of the kinds of domination characteristic of capitalist society. In fact, earlier on, in his dispute with Marx, Mikhail Bakunin predicted that a Marxist takeover of the state would simply reproduce the hierarchical structure of social and political relations. AsThe Who said, “Here comes the new boss, same as the old boss.” This is where anarchism becomes associated with a critique of the state. My own reading of anarchism is, however, that it is much more than a critique of the state. It is a critique of domination in all its forms–political, economic, gender, racial, etc. So while the anarchists were certainly right about theSoviet Union, we should read their work as a more general critique of domination. Granted, this general critique is at times in the background of their work, but it is nevertheless recognizable. In this way, they differ importantly from Marx. For Marx, there is an Archimedean point of social change since there is a central point of domination: the extraction of surplus value from the workers. Therefore, there is really only a single struggle: the struggle for the ownership of means of production.”
“How might one live, then, in Deleuze’s view? We don’t know what lives we are capable of. So a life ought to be an experiment, or a set of experiments, in living. We investigate what is possible, what we can become. This investigation is not limited to anything individualistic. In fact, Deleuze’s ontology is not an individualistic one. Experiments can happen at the individual, group, and even subindividual level.”
JR: “Politics is not the exercise of power.”
S: What does that mean? What is politics then?
JR: “Politics ought to be defined on its own terms, a sa mode of acting put into practice by a specific kind of subject…“
S: What is that Subject?
JR: ” it involves this subject in the form of a mode of relation that is its own.”
S:This is interesting. What is the mode of relation that is its own? What kind of mode? What kind of mode becomes the subject’s own?
JR: “Politics cannot be defined on the basis of any pre-existing subject.”
to be continued…
Thanks to the comrade who put me onto this…
The Subject in Post Structuralist/ Deleuzean Theory
Excellent intro into post-structuralism.
Post Structuralism on Class
How did our lives become so wrapped up with McDonald’s? This is the same company which grows baby chickens without arms and legs. The same company which feeds its customers and workers poisioned food. Wonder why we get cancer? Look at what we are eating. This was supposed to be a temporary job. But it has become a prison cell and our bunk mate is Ronald McDonald.
Thanks to the comrade who put me on to this…
“If the first wave provided a machine for fighting misery, and the second wave a machine for fighting boredom, what we now need is a machine for fighting anxiety – and this is something we do not yet have. If we see from within anxiety, we haven’t yet performed the “reversal of perspective” as the Situationists called it – seeing from the standpoint of desire instead of power. Today’s main forms of resistance still arise from the struggle against boredom, and, since boredom’s replacement by anxiety, have ceased to be effective.
Current militant resistance does not and cannot combat anxiety. It often involves deliberate exposure to high-anxiety situations.”
“There is no entity, no identity, no queer subject or subject to queer, rather queerness coming forth at us from all directions, screaming its defiance, suggesting a move from intersectionality to assemblage…” 211
“There are no points or positions…There are only lines.
As opposed to an intersectional model of identity, which presumes that components–race, class, gender sexuality, nation, age, religion–are separable analytics and can thus be disassembled an assemblage is more attuned to interwoven forces that merge and dissipate time, space, and body against linearity, coherency, and permanency.” 212–Terrorist Assemblages: Homonationalism in Queer Times by jaspir k. puar
Who we are is contstantly in flux. We are not stable identities/ subjectivities. Intersectionalities freeze to quickly only to reveal a flow. We flow. We move. When we stop at a pariticular subject, our momentary freedom only hides pain, terror, and possible death. When we stop at a particular point is when we close off connections. New possibilities. New relations. New forms of life. To flow is to be free and to desire. To flow is to revel in the being of becoming.
There are days when I feel Muslim.
Their are days when I hate being Muslim.
There are days I am an atheist.
There are days I am agnostic.
There are days I wish for God to come down and strike the evil doers.
There are days I wish to kill God.
Am I a Kafir? I have been told to leave Mosques.
There are times I feel like an anarchist.
There are times I feel like a communist.
There are times I feel we are all cowards.
There are times I feel like a coward.
There are times I feel like I will explode into the many assemblages I am.
Only then will I will be able to sort out who I am.
I have been told that I am a great person of color.
I have been told I am white.
I have been told I am Black.
I have been told I am Mexican.
I have been told I am Arab.
I have been told I am a Jew.
I have been told I am a terrorist.
I have been told I am a camel-jockey.
I have been told I am a sand-nigger.
I have been told I am a nigger.
I have been told I am an idiot.
I have been told I am a genius.
I have been told I am a failure.
I have been told I am a disappointment.
I have been told I am a mentor.