Capitalist production collects the population together in great centres, and causes the urban population to achieve an ever-growing preponderance. This has two results. On the one hand it concentrates the historical motive power of society; on the other hand, it disturbs the metabolic interaction between man and the earth, i.e. it prevents the return to the soil of its constituent elements consumed by man in the form of food and clothing; hence it hinders the operation of the eternal natural condition for the lasting fertility of the soil. Thus it destroys at the same time the physical health of the urban worker, and the intellectual life of the rural worker. But by destroying the circumstances surrounding that metabolism, which originated in a merely natural and spontaneous fashion, it compels its systematic restoration as a regulative law of social production, and in a form adequate to the full development of the human race. In agriculture, as in manufacture, the capitalist transformation of the process of production also appears as a martyrology for the producer; the instrument of labour appears as a means of enslaving, exploiting, and impoverishing the worker; the social combination of labour processes appears as an organized suppression of his individual vitality, freedom, and autonomy. The dispersal of the rural workers over large areas breaks their power of resistance, while concentration increases that of the urban worker. In modern agriculture, as in urban industry, the increase in the productivity and the mobility of labour is purchased at the cost of laying waste and debilitating labour-power itself. Moreover, all progress in capitalist agriculture is a progress in the art, not only of robbing the worker, but of robbing the soil; all progress in increasing the fertility of the soil for a given time is a progress towards ruining the more long-lasting sources of that fertility. The more a country proceeds from large-scale industry as the background of its development, as in the case of the United States, the more rapid is this process of destruction; Capitalist production, therefore, only develops the techniques and the degree of combination of the social process of production by simultaneously undermining the original sources of all wealth—the soil and the worker.”
— Capital vol. 1, Chapter 15: Machinery and Large-Scale Industry, Section 10: Agriculture, p.637-8 (via lovevoltaireusapart)
"Chaman" by Antonio Mora (Spain)
Numbered Art Print by @Curioos from $25
We read books to find out who we are. What other people, real or imaginary, do and think and feel… is an essential guide to our understanding of what we ourselves are and may become.”
— Ursula K. Le Guin (via radagast)
We will say of pure immanence that it is A LIFE, and nothing else. It is not immanence to life, but the immanent that is in nothing is itself a life. A life is the immanence of immanence, absolute immanence: it is complete power, complete bliss.”
— Gilles Deleuze, Immanence: A Life (via lovevoltaireusapart)
The bourgeois theatre’s performances always aim at smoothing over contradictions, at creating false harmony, at idealization. Conditions are reported as if they could not be otherwise; characters as individuals, incapable by definition of being divided, cast in one block, manifesting themselves in the most various situations, likewise for that matter existing without any situation at all. If there is any development it is always steady, never by jerks; the developments always take place within a definite framework which cannot be broken through. None of this is like reality.”
— Bertolt Brecht, Appendices to the Short Organum for the Theatre (via lovevoltaireusapart)
Roy Lichtenstein, Photolithograph (1965)
Art is a morbid overgrowth of functions which lie deep in nature”
Ted Kerr and Chris Jones
This poster was inspired by the work and lived experience of Chaplain Jones, a black HIV-positive Baptist minister and activist, who is passionate about raising awareness around the lived experience of black and brown men who have sex with others men and their disproportionate rate of HIV infection in the West, which rivals infection rates in third world countries.
The burning condom, (and litany text), are shared by Jones, and collaborator Ted Kerr, with the intention of igniting public discourse around the condom. Since the Sisters of Perpetual Indulgence (Play Fair, 1982) and Richard Berkowitz and Michael Callen (How to Have Sex in an Epidemic, 1983) first popularized the use of condoms as an AIDS prevention strategy there has been little public discourse around the holistic impact of condoms on the lives the latex barrier is said to be saving. In an age where condoms are—for some—a loaded symbol of “AIDS Inc” and the systemic discrimination leveled against profiled and monitored bodies, and at a time pharmaceutical interventions such as PEP and PrEP are seemingly reducing the need for condoms, what is one to make of the rubber?
Key to this conversation are the various understandings and attachments people have to condoms, often related to age, life chances, race, orientation, faith, gender and class.
The burning condom is the fire around which we can gather, listen and discuss.
Litany for Burning Condoms
Chaplin Christopher Jones and Ted Kerr
It’s hard to stay silent when faced with burning condoms.
We burn condoms to say we are whole.
We burn condoms to say we matter.
We burn condoms to remember.
We burn condoms to say that public health does not have all the answers.
We burn condoms to exercise our voice and power of choice.
We burn condoms to merge the secular with the spiritual.
We burn condoms to influence thought and change.
We burn condoms because they are not enough.
We burn condoms because they are too much.
We burn condoms because the kids want more.
We burn condoms because sex is not just penetrative.
We burn condoms because they do not protect against stigma.
We burn condoms because they add to stigma.
We burn condoms because they are not they only answer.
We burn condoms because they are distributed in our name.
We burn condoms because we believe in harm reduction.
We burn condoms because we know it is complex.
We burn condoms because it’s a primordial act.
We burn condoms because we know they save lives but they also erase them.
We burn condoms because if you are going to give me something free make it health care education or a place to live.
We burn condoms because by 2015 approximately 27 billion condoms will be distributed across the globe bringing 6 billion dollars to the condoms industry.
We burn condoms because if you are going to pass me something pass mean end to racism sexism gender roles homo and heteronomativity transphobia profiling and policing.
We burn condoms for those unheard & populations underserved.
We burn condoms for the good & the bad and the light & the shade & the dark.
We burn condoms in the age of the Global AIDS Industrial Complex.
We burn condoms in our friend ’s backyard.
We burn condoms as two men living together on the HIV spectrum.
We burn condoms as a ritual which can be activism.
We burn condoms like a draft card for a war we didn‘t sign up for.
It’s hard to burn condoms. It takes time, partnership, and patience.
It’s dangerous, stinky, challenging, beautiful and shocking.
It’s life giving.
What ‘s your response when faced with burning condoms?
The Thought-Brain is the milieu of this becoming that the subject produces when the brain becomes subject”
— Eric Alliez