[written to commemorate the 20th anniversary of the LA riots, one of the most significant events in recent US history – r&d]
LOS ANGELES, March 3, 1991 – On the shoulder of the freeway, police are beating a man. Because we are in the US, and because the man is black, we will know that this is a routine event, an ordinary brutality, part of the very fabric of everyday life for non-whites. But something is exceptional this time. There is an observer, as there often is, but the observer holds in his hands an inhuman witness, a little device for producing images which are accepted as identical with the real. The images – grainy, shaking with the traces of the body behind them – enframe this event, defamiliarize it, make it appear in all its awfulness as both unimaginable singularity and example of a broader category of everyday violence. The recorded beating of Rodney King marks, as many have noted, the beginning of one of the most significant episodes of US history. But few have examined this event in terms of the transformative effects it exerted upon contemporary spectacle and its would-be enemies. By spectacle, we mean here those social relations and activities which are mediated directly by the representations, whether visual or verbal, which capital has subsumed (that is, remade according to its own imperatives).
For us, the advent of the Rodney King video marks the first major shift in the political economy of spectacle, which we choose to describe as a passage from passive to active spectacle, from spectacle as pacifying object of passive consumption to spectacle as the active product of the consumer (whose leisures or recreations have long since become forms of work). In its classical form, spectacle creates a situation in which “spectators are linked solely by their one-way relationship to the very center that keeps them isolated from each other” (Debord.) But at a certain point in its development, spectacle dispenses with the need for centralization, finding that passive consumers can quite easily be recruited to the production of spectacle. The shift from unilateral toward multilateral relations does not promise an end to isolation, but rather its perfection. We might think of the distinction here as the difference between the television screen and the computer screen, but since we are talking about a set of social relations as much as technological apparatuses, we should be careful to avoid identifying such relations with any particular technologies. The video camera is merely one of many devices which assist in the transformation of administered life into self-administered life.
Video: dance parties, smashed windows, ghost ridin’, burning dumpsters, whining liberals, and police lines in Berkeley
February 27, 2010
October 14, 2009
From Occupy California:
PLEASE TAKE THE BELOW STATEMENT AND READ IT TO YOUR CLASSES
From the graveyard of history comes a plea from the undead… BE REALISTIC, DEMAND THE IMPOSSIBLE!!!
I sincerely hope that all of you know about the walkout and the student occupation that took place the whole first week of school. The struggle continues, and this message is brought to you by those students who were a part of the occupation as well as those who have joined them in their fight.
One of the most bewildering observations made from the inside of these events, especially the student occupation, was the realization of how symbolically important they were for activists all around the world- within hours a solidarity rally was held in Union Square in New York; letters of solidarity have come groups from all over California, all over the US, as well from as far away as South Africa, Croatia, the UK, Greece, and Italy; The UK Guardian ran an editorial several days ago on the emergence of new student movements that began its story with the UCSC occupation- and here, right in front of us, how unimportant they were for those who passed by and read our banners, looking upon us as if we were no different than some student group in the quad advertising our fraternity of sorority.