NTU

moodboard

music

attitudes

tobi's music :

späti room

"frei ei ei ei" thigh gab boi ft. chi

https://soundcloud.com/rattenjunge-2

https://soundcloud.com/thighgapboi/f-r-e-i-ei-ei-ei-f-i-c-k-die-p-o-l-i-z-e-i

Forever (no name)

"lover's chanting" little dragon

princess nokia morphin

bad reputation joan jett

"I'm trying to reimagine Abracadra for happiness

Like "poof" I made it disappear

"poof" I'm made of happiness

Everything is everything

But I still haven't paid my rent

When I get down, I'm already up

They ain't tryna see me shine my shine

A bullet on my time, my time

Fuck it, I'll live forever now.

They ain't tryna see us shine our shine

A bullet on our time, our time

Fuck you, we'll live forever now."

collective living

general assemblies

späti team, help needed?

farming unit

Home servor maintenance

ausweis crafting

1. do we want to open the network to more ppl?

2. recycling problems

2. what are the teams this week?

PRO

CONS

Costumes

backroom

Theories / litterature

Octavia E. Butler

"Stories are bigger than ideologies, in that is our hope."

Donna Haraway, "The companion species manifesto"

cyborgs

THE DISPOSSESSED

Ursula K. Le GUIN

Exposition of the history of the early Settlers of Anarres, who practiced Odonian Anarchism.

“Decentralization had been an essential element in Odo’s plans for the society she did not live to see founded. She had no intention of trying to de-urbanize civilization. Though she suggested that the natural limit to the size of a community lay in its dependence on its own immediate region for essential food and power, she intended that all communities be connected by communication and transportation networks, so that goods and ideas could get where they were wanted, and no community should be cut off from change and interchange.

But the network was not to be run from the top down. There was to be no controlling center, no capital, no establishment for the self-perpetuating machinery of bureaucracy and the dominance drive of individuals seeking to become captains, bosses, chiefs of state. Her plans, however, had been based on the generous ground of Urras. On arid Anarres, the communities had to scatter widely in search of resources and few of them could be self-supporting, no matter how they cut back there notions of what is needed for support.

They cut back very hard indeed, but to a minimum beneath which they would not go; they would not regress to pre-urban, pre-technological tribalism. They knew that their anarchism was the product of a very high civilization, of a complex diversified culture, of a stable economy and highly industrialized technology that could maintain high production and rapid transportation of goods. However vast the distances separating settlements, they held to the ideal of complex organicism.

They built the roads first, the houses second. The special resources and products of each region were interchanged continually with those of others, in an intricate process of balance: that balance of diversity which is characteristic of life, of natural and social ecology. But, as they said in the analogic mode, you can’t have a nervous system without at least a ganglion, and preferably a brain. There had to be a center.

The computers that coordinated the administration of things, the division of labor, and the distribution of goods, and the central federatives of most of the work syndicates, were in Abbenay, right from the start. And from the start the Settlers were aware that that unavoidable centralization was a lasting threat, to be countered by lasting vigilance.”

“It is our suffering that brings us together. It is not love. Love does not obey the mind, and turns to hate when forced. The bond that binds us is beyond choice. We are brothers. We are brothers in what we share. In pain, which each of us must suffer alone, in hunger, in poverty, in hope, we know our brotherhood. We know it, because we have had to learn it. We know that there is no help for us but from one another, that no hand will save us if we do not reach out our hand. And the hand that you reach out is empty, as mine is. You have nothing. You possess nothing. You own nothing. You are free. All you have is what you are, and what you give.

“I am here because you see in me the promise, the promise that we made two hundred years ago in this city — the promise kept. We have kept it, on Anarres. We have nothing but our freedom. We have nothing to give you but your own freedom. We have no law but the single principle of mutual aid between individuals. We have no government but the single principle of free association. We have no states, no nations, no presidents, no premiers, no chiefs, no generals, no bosses, no bankers, no landlords, no wages, no charity, no police, no soldiers, no wars. Nor do we have much else. We are sharers, not owners. We are not prosperous. None of us is rich. None of us is powerful. If it is Anarres you want, if it is the future you seek, then I tell you that you must come to it with empty hands. You must come to it alone, and naked, as the child comes into the world, into his future, without any past, without any property, wholly dependent on other people for his life. You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.”

As he finished speaking the clattering racket of police helicopters drawing near began to drown out his voice.

Odonian values

“He recognized that need, [his need to rebel] in Odonianism terms, as his “cellular function,” the analogic term for the individual’s individuality, the work he can do best, therefore his best contribution to his society.

A healthy society would let him exercise that optimum function freely, in the coordination of all such functions finding its adaptability and strength. That was a central idea of Odo’s Analogy. That the Odonian society on Anarres had fallen short of the ideal did not, in his eyes, lessen his responsibility to it; just the contrary. With the myth of the State out of the way, the real mutuality and reciprocity of society and individual became clear.

Sacrifice might be demanded of the individual, but never compromise: for though only the society could give security and stability, only the individual, the person, had the power of moral choice – the power of change, the essential function of life. The Odonian society was conceived as a permanent revolution, and revolution begins in the thinking mind.”

“[…] What is idealistic about social cooperation, mutual aid, when it is the only means of staying alive?”

Shevek explains to an Urrasti the different behavior produced by their two different societies.

“The same old hypocrisy. Life is a fight, and the strongest wins. All civilization does is hide the blood and cover up the hate with pretty words!”

“Your civilization, perhaps. Ours hides nothing. It is all plain. Queen Teaea wears her own skin, there. [Queen Teaea is an Urrasti aristocrat who wears flayed human skin.] We follow one law, only one, the law of human evolution.”

“The law of evolution is that the strongest survives!”

“Yes, and the strongest, in the existence of any social species, are those who are the most social. In human terms, most ethical. You see, we have neither prey nor enemy, on Anarres. We have only one another. There is no strength to be gained from hurting one another. Only weakness.”

doc "les sentiers de l'utopie"

““For we each of us deserve everything, every luxury that was ever piled in the tombs of the dead kings, and we each of us deserve nothing, not a mouthful of bread in hunger. Have we not eaten while another starved? Will you punish us for that? Will you reward us for the virtue of starving while others ate? No man earns punishment, no man earns reward. Free your mind of the idea of deserving, the idea of earning, and you will begin to be able to think.” They were, of course, Odo’s words from the Prison Letters.”

Shavek explains to an Urrasti family how order and peace are kept on Annares without bosses or police, without laws or jails.

“[…] nobody was ever punished for anything.

“But what,” Oiie said abruptly, as if the question, long kept back, burst from him under pressure. “what keeps people in order? Why don’t they rob and murder each other?”

“Nobody owns anything to rob. If you want things you take them from the depository. As for violence, well, I don’t know, Oiie; would you murder me, ordinarily? And if you felt like it, would a law against it stop you? Coercion is the least efficient means of obtaining order.”

“All right, but how do you get people to do the dirty work?”

“What dirty work?” asked Oiie’s wife, not following.

“Garbage collecting, grave digging,” Oiie said;

Shavek added “Mercury mining,” and nearly said “Shit processing,” but recollected the Ioti taboo on scatological words. He had reflected, quite early in his stay on Urras, that the Urrasti lived among mountains of excrement, but never mentioned shit.

“Well, we all do them. But nobody has to do them for very long, unless he likes the work. One day each decad [an Annaresti measure of time] the community management committee or the block committee or whoever needs you can ask you to join in such work; they make rotating lists. The the disagreeable work postings, or dangerous ones like mercury mines and mills, normally they’re for one half year only.”

“But then the whole personnel must consist of people just learning the job.”

“Yes. It’s not efficient, but what else is to be done? You can’t tell man to work on a job that will cripple him or kill him in a few years. Why should he do that?”

“He can refuse the order?”

“It’s not an order, Oiie. He goes to Divlab – the Division of Labor office – and says, I want to do such and such, what have you got? And they tell him where there are jobs.”

“But then why do people do the dirty work at all? Why do they even accept the one-day-in-ten jobs?”

“Because they are done together … and other reasons. You know, life on Annares isn’t rich, as it is here. In the little communities there isn’t much entertainment, and there is a lot of work to be done. So, if you work at a mechanical loom mostly, every thenthday it’s pleasant to go outside and lay a pipe or plow a field, with a different group of people … and then there is challenge.

Here [on Urras] you think that the incentive to work is finances, need for money or desire for profit, but where there’s no money the real motives are clearer, maybe. People like to do things. They like to do them well. People take the dangerous, hard jobs because they take pride in doing them, they can – egoize, we call it – show off? […]

But really, it is the question of ends and means. After all, work is done for the work’s sake. It is the lasting pleasure of life. The private conscience knows that. And also the social conscience, the opinion of one’s neighbors. There is no other reward on Anarres, no other law. One’s own pleasure, and the respect of one’s fellows. That is all. When that is so, then you see the opinion of the neighbors becomes a very mighty force.”