Taking up David Graeber’s theorization of Occupy as a movement not simply for political change but for a different kind of politics, Max Haiven presents these afterlives of Occupy as indicative of our political-economic moment where both power and resistance are reconfiguring themselves.
presumed access to shared space. And yet, there have been ways to occupy public space that accept the safety protocols for Covid-19. How then do we think about “safety” in relation to assembly? We speak about the right of peaceable assembly, but do we speak as often about safe conditions for assembly? The idea of safety brings up ambivalent viewpoints, and it became a key topic of debate for the Occupy movement and for the uprisings of the Arab Spring. “To play it safe” means not taking risks, not asking for too much, so what role, if any, does danger now play? If we think that heroic forms of risking our lives is part of a political struggle, what happens when the risk that I take is immediately a risk to you as well? Where does an ethics of care enter into our politics of assembly?
Discussions about representation in assemblies, democracies and legal cases are usually reserved to human beings. But recent discussions around the Anthropocene and new materialism have fiercely challenged such anthropocentric limitations. Professor for Law Radha D’Souza argues that the concept of rights is fundamentally flawed as it is always associated with private property, contracts, and contractual social relations. Drawing on insights from indigenous cultures and everyday practices, she points out the centrality of assembly for collective life among animals and humans. Performance maker and theorist Sibylle Peters deals in her practice as theorist and theatre maker since many years with concepts of assembling – recently also trying to create zones of companionship in which humans and other co-species can come together without food chains or zoo cages getting in-between.
In 2019 Sibylle Peters devised a project called Animals of Manchester (including humanz) for which she tried to install a zone of interspecies equality in a park. Live artists, animal rights activists, researchers, kids and a number of species present in Manchester worked together to imagine and rehearse an alternative version of the city: How would it look like, if all species – including humanz – had the same rights?
Drawing on insights from indigenous cultures and everyday practices, D’Souza’s talk focuses on the centrality of assembly for collective life among animals and humans. Capitalist modernity introduces a rupture between natures, peoples and places by transforming nature into property, people into ‘labour force’ and place into territory. The concept of rights in liberal theory and practice plays a critical role in transforming a natural relationship into a legal one founded on property and contract. The challenge is to go beyond “othering”
Choirs are a very specific form of assembling – from representing “the people” in Greek tragedy via all kinds of religious choirs, political choirs, revolutionary choirs up to the legendary human mic at Occupy Wall Street and the iconic chants at Tahrir Square in 2011. Theatre director Claudia Bosse, art theorist Alia Mossallam, and the activists of The Church of Stop Shopping discuss the potential (and perhaps dangers), the tenderness, the precarity and the power of synchronised singing, chanting, shouting along concrete artistic and activistic practices in Cairo, New York and Vienna.
Savitri D explores some of the intersections between Assembly and Song through her work as Director of the Stop Shopping Choir, using mostly casual video and audio recordings she relates the experience of song and singing to the formation of Assemblies and Movement Building.
“Assemblism” is a term used by Dutch artist Jonas Staal to describe the role of art, performance and theater in the performative assembly of mass protests and social movements, which is central to his own artistic work. US-American political theorist Jodi Dean on the other hand emphasizes in her writing that social movements need to be translated into a new communist party if they want to become sustainable. So, what is the potential of art in not only investigating or inventing new forms of assembly but also in contributing to the process of transforming them into sustainable organizational structures? And how do recent political mobilizations – from anti-mask-demonstration up to the storming of Capitol Hill – change an often romanticized view on the assembling of bodies in space?
Assemblism describes the visual morphologies that emerge from the practice of “performative assembly “in popular mass movements, as termed by Athena Athanasiou and Judith Butler. But to canalize the energies and imaginaries that emerge in assemblies, durational infrastructures are needed to ensure egalitarian forms of social organization, as Jodi Dean has argued in Crowds and Party. What is the role of art in shaping and propagating new life-forms from the squares into a new emancipatory institutionality? This talk will explore the role of alternative parliaments, utopian training camps, experimental biospheres and collective action lawsuits in furthering assemblist imaginary into egalitarian presents and futures.
In the United States, the long March of 2020 came to an end on May 26 when protests against the police murder of George Floyd broke out in Minneapolis, Minnesota, quickly spreading all over the country. Also occurring throughout the summer and fall were rallies “defending blue lives,” anti-mask demonstrations, and protests demanding an end to coronavirus shutdowns. On January 6, 2021 a mob stormed the US Capitol, intent on “stopping the steal” of the presidential election from defeated incumbent Donald Trump. In what way does an analysis oriented toward precarity and bodies in space help us understand the politics of the movements? How might emphases on the assembling of bodies in space require a divisive political supplement, an anchoring in history and fidelity to a truth?