“After all we all want to be fucked by Bruce Willis. Baby-penis, Man-Father, penis-stool, envelope-sheath. The Fantasy is available to us all in a spectacle of scale. There is no false consciousness.”
Revolution: A Reader collects texts from across many cultures and times and organises them roughly along a chronology of living, from 'beginning' to 'childhood', 'education', 'adulthood' and 'death'. The book brings the embodied fact of revolution into the lived present by engaging readers with language that takes us there, no matter where we are to begin with. We are all in revolution, now. Reading can make this fact primary and conscious and shared.
Heavily annotated throughout, the book is, quite literally, a conversation. The annotations, by Lisa Robertson and Matthew Stadler "composed simultaneously and in response to one another“ stitch a web of arguments that link the book into a single thing, a reader. The book also features a narrative bibliography of revolution by David Brazil.
Republications is the first volume of Archive Journal’s hors-séries. Each issue of the series is commissioned to authors whose research is close to the editorial line of the journal. For the inaugural issue Archive’s editors have invited French curators and art critics Virginie Bobin and Mathilde Villeneuve. Taking as a starting point the notion of ‘republication’, the contents of this publication have been compiled through a collective process over the course of multiple editorial meetings in Berlin, Aubervilliers and Paris between 2011 and 2012. The texts assembled in this volume have been written in English or in French.
Contributions by Mathieu Kleyebe Abonnenc, Lene Berg, Pauline Boudry, Renate Lorenz, Christophe Bruno, Foundland, Jeff Guess, Alexis Guillier, Rémy Héritier, Franck Leibovici, Sohrab Mohebbi, Julien Prévieux, Sally Price, Anna Théodoridès, Vassilis Salpistis, Marie Voignier.
In dictionary entries, after its first appearance the discussed word is represented by its initial: class, class struggle, class contradiction as well as crisis, catastrophe, or colonialism become C. Our C (K in German) stands for Class Languages, and thus for the question of the verbalization, translation, and inscription of those political and social conflicts that determine our contemporary moment. Instead of passing off art as a model for a better politics, we wish to test it for the signatures, the markers and forms of these deeply antagonistic relations of which art itself is a material part: we are concerned with art as a class language, as well as with class languages in art; with art’s room for maneuver as well as with its limits and restrictions, curatorially, in writing and debate.
From before the beginning (which was also, according to them, already the end), the adepts of the Architectonic Order of the Eschaton have worked tirelessly to secure the past, present, and future against the incursions of Neolemurian time-sorcery, eliminating all polytemporal activity, stitching up the future, sealing every breach and covering every track. According to the AOE, the Ccru ‘does not, has not, and will never exist’. And yet….
The texts collected here document the Ccru’s perilous efforts to catalogue the traces of Lemurian occulture, bringing together the scattered accounts of those who had stumbled upon lagooned relics of nonhuman intelligence—a project that led ultimately to the recovery of the Numogram and the reconstruction of the principles of Lemurian time-sorcery—before disintegrating into collective schizophrenia and two decades of absolute obscurity.
Meshing together fiction, number theory, voodoo, philosophy, anthropology, palate tectonics, information science, semiotics, geotraumatics, occultism, and other nameless knowledges, in these pages the incomplete evidence gathered by explorers including Burroughs, Blavatsky, Lovecraft, Jung, Barker, J.G. Ballard, William Gibson, and Octavia Butler, but also the testimony of more obscure luminaries such as Echidna Stillwell, Oskar Sarkon, and Madame Centauri, are clarified and subjected to systematic investigation, comparison, and assessment so as to gauge the real stakes of the Time-War still raging behind the collapsing façade of reality.
One of the most compelling and unnerving collective research enterprises to have surfaced in the twentieth century, the real pertinence of the Ccru’s work is only now beginning to reveal itself to an unbelieving world. To plunge into the tangled mesh of these conspiracies, weird tales, numerical plagues, and suggestive coincidences is to test your sense of reality beyond the limits of reasonable tolerance—to enter the sphere of unbelief, where demonic currents prowl, where fictions make themselves real. Hyperstition.
Cybernetic Culture Research Unit was a name on a door in the Philosophy Department of Warwick University, UK, during the late 1990s. It was a rogue unit, blurring the borders between traditional scholarship, cyberpunk sci-fi, and music journalism. Its frenzied interdisciplinary activity, including the Virtual Futures and Virotechnology conferences and the journal Abstract Culture, disturbed Warwick's Philosophy Department, resulting in the termination of the unit.
Look at Hazards, Look at Losses developed out of a series of conversations, exchanges and visits between kuda.org, Anthony Iles and Marina Vishmidt over 2015-2017 through which different approaches to common problems of cultural production in early-21st century Europe and its peripheries were debated and conceptually probed. Setting out from Theodor W. Adorno’s concept of ‘the aesthetic relations of production’ these discussions proceeded to explore problems bearing upon organisation in small groups in the field of culture, philosophical idealism and materialism, poetry, error and crisis.
The anthology assembled reflects these concerns through engagement with the writing of others who have helped orientate us through these discussions. The book which is the outcome consists of seven original contributions by poets and theorists which attempt to move toward new political interventions in culture and beyond ‘crisis as a way of life’.
