Capital B – Who Owns Berlin is probably the best documentary about a city any city out there, in a league all of its own with Los Angeles Plays Itself.
What happened to one of the biggest cities in continental Europe? A city that had incredible opportunities, cheap basically free spaces for grabs, and immense swaths that were opened up after the fall of the Berlin Wall. Berlin was probably the biggest story in subcultural history. This documentary by Arte Channel in 5 parts explains it all step by step. Yet saying this we cannot forget that after the Wall, there were winners and losers of the reunification, and sadly the losers (in economic terms, in job and academic positions, and cultural management positions) – were the people of former East Germany or DDR who today are being swiped off their feet by populist rhetoric and vote for the extreme right-wing AfD demagogues (altough there have been huge protests against AfD recently against right-wing extremism and for democracy).
Important to mention here that the institution (Treuhand), the pop-up trust company seated in Berlin that regulated and controlled the restructuring from a planned to a market economy did this almost overnight, without much accountability or democratic supervision. Its task was certainly immense to privatize 8,000 formerly nationally-owned enterprises. Modernizing thousands of enterprises and closing down thousands of others, from gigantic combines comprising a staff of umpteen thousand up to small family enterprises – and it ended with complete humiliation for East Germans, even if some say there were some benefits.
I think the story in Berlin is even starker, for most Berliners, and for most that have been living to see the explosion in subcultural spaces, clubs, and underground venues – it all came with a huge cost, they all were just acting like a magnet for the real estate mafia. Real estate – and space (to use Jameson’s suggestive quote from below) one might say is at the center of today’s capitalism. It was involved in the sub-prime crisis in the US that spread throughout the whole world, and certainly in land grabs around the world as well as ‘zoning’ of special economic zones, duty-free areas, and offshore tax-free heavens.
To narrow it down to a city – Berlin, the German capital allows us to see this process of capital accumulation, rent extraction, and speculative markets. It is a very sad documentary, particularly harrowing for all those who went through 30 years of gentrification and speculative luxury housing investments. Sadly the 5 part documentary is only available in French and German, there are no English subs, but I sincerely think someone who cares about the history of this city should do it, especially considering how many EN-speaking inhabitants live in this city.
There is interviews with key figures of the underground but also mayors, investors, politicians etc. The documentary offers a unique range of voices and key figures who were deeply and personally involved in shaping this city and transforming it into what it has become today. This is also the story of techno music and its entry into German electronic music. It is about the translation of a metronomic abstract heavy beat arriving in Berlin from Detroit Motor City via the UK and Belgium and one of the first musical styles to unite both East and West. Techno pioneers from East and West Berlin started setting the night on fire. It is really important to see how the members of the initially small rave culture tribe started scouting for a location, and how they ended up finding TRESOR by chance, that incredible space initially situated on Leipziger Straße and cleaning it and there is incredible VHS footage of that moment in 1991. Subculture had its summer of anarchy, an incredible mix of utopia and frenetic living, but the power elites of the city started asserting their pressure – and it all ended with fierce police raids, street battles, and forced evacuations.
The Fall
One should understand that this is a battle to the teeth, in the middle of the 1990s the West Berlin old-money elites got their interests served by mayor Eberhard Diepge – and started exercising their stranglehold over the city. Klaus-Rüdiger Landowsky one of the most powerful figures in Germany and together with Diepge want to transform Berlin from an industrial hub into a financial capital of the world on par with London and Frankfurt. It all ends with the biggest banking scandal in Germany and the arrival of a new younger mayor ready to use the power vacuum: Klaus Wowereit. Districts such as Kreuzberg and Wedding with a big migrant population are being transformed into virtual ghetto’s without opportunities, high unemployment rates and lack of funding. Savas Yurderi aka Kool Sava becames one of the most well-known rappers in Germany and he’s speaking with the voice of that place.
Poor but Sexy (was the mayor Klaus Wowereit motto for the city)
The City as Prey
This is the final decade where clubs get closed, everyone is kicked out and most of the underground places get shut down. It is the march of uberization, digitial nomadism and finacial speculation.
“Olúfẹmi Táíwò guest hosts an interview with Daniela Gabor and Ndongo Samba Sylla on how financial power has shaped the global economic order under capitalism from colonialism through Bretton Woods, the Washington Consensus, and today’s Wall Street Consensus.
Here is 2h of the most intense and informative talk I got to listen to recently. I totally recommend both of them to follow in TW/X – if you are still on that platform. We had some previous posts on economy and political economy and inflation, but this one is truly essential for everyone interested in how global financial institutions came to exist and how the dollarisation of the world after WWII came to dominate our lives. It is also a very good introduction into two important theories that have lost the battle in the market of ideas – but are increasingly resuscitated in order to make sense of the rising unequal exchanges, dependencies, and monetary imperialisms that structure the Global North/Global South axis in capitalism: Dependency theory and World-systems theory. What is important is that both of them (one from Eastern Europe and the other from Equatorial Africa) advocate for a new global economic system where the Global South is at its center (the so-called “Bandung Woods” named after the Afro-Asian or Asian-African Bandung Conference in 1955 Bandung, Indonesia) to replace the Washington (or now Wall Street) Consensus.
Most of what I am saying here tries to approximate what the two eminent (imho opinion) macroeconomists and monetary sovereignty experts spell out. I am going to quote in full Gabriela Gabor (who happens to be a Romanian born) from the written version of the interview (available here).
DANIELA GABOR:
The Washington Consensus is in a sense a marker of who makes the rules in the global economic system, and that was Washington. Its intellectual father was John Williamson. He was quite reluctant to recognize himself as an intellectual father, because very quickly, the Washington Consensus was dubbed as a neoliberal consensus. I think it’s best described as a holy trinity of economic policies that were prescribed to countries, particularly in Latin America. This was a “what’s-happening-in-our-backyard” type of arrangement for the United States.
The three pillars of the Washington Consensus were economic stabilization, privatization, and liberalization [my emphasis). Economic stabilization basically meant the central banks have to target inflation and to keep prices stable; privatization meant trying to reduce the footprint of the developmental state in the economy by preventing the state from allocating capital or getting involved in production through state-owned companies or enterprises; and liberalization of international trade meant removing trade barriers, but also liberalization of prices domestically by not using price controls and removing subsidies as much as possible.
This is interpreted as an attempt to change the balance between the state and the market. Of course the states vs. markets framework is a crude description because the state had to construct certain markets. But it is true that the Washington Consensus was a policy paradigm and a political project to kill off the developmental state. In the 1950s and ’60s, the developmental state, under what we describe now as heterodox economic ideas, attempted to design a national development strategy in a context of deteriorating terms of trade.
For developing nations, the question was, how do we make sure that we will get paid better for our exports than what we have to pay for our inputs? That typically meant industrial upgrading. That typically meant having a good industrial policy. It typically meant having some form of financial repression, which subordinated the domestic banking system to the needs of the industrial policy. It meant some form of a social contract with domestic capital and also with foreign capital, but mostly domestic capital, to make sure that domestic capital worked together with the state for industrial policy purposes.
The Washington Consensus is basically a political project to dismantle this developmental state and instead to bring in the market as the mechanism to allocate resources. The state doesn’t disappear of course. But what we know is that the state that is useful for citizens in a sense disappears because you have an increasing removal of the state from the provision of public goods, one way or another, under the idea that the market can do things better than the state.
In the postwar era, you have the Bretton Woods institutions that are pushing this Washington Consensus all over the world. Wherever the IMF or the World Bank go, they leave a trail of structural adjustment programs. You have the IMF pushing for stability and particular forms of monetary and fiscal austerity under the Washington Consensus. There is an increasing recognition toward the end of the 1990s that this has meant a lost decade for Latin American countries, that it produced a lot of poverty across African countries that were forced to adopt them. Of course there are certain domestic political constituencies that preferred the Washington Consensus rules simply because they align well with the aims of right-wing politics.
By the early 2000s, Bretton Woods institutions become a bit more unwilling to promote the more radical elements of the Washington Consensus. This leads to what is called now the Post–Washington Consensus, which is a recognition that there are market failures. The idea is that if there are market failures, then of course the state is necessary. So you don’t have the resurrection of the developmental state, but you have the resurrection of the state as a regulator that tries to correct market failures but doesn’t allocate capital or doesn’t interfere with market signals. It corrects the signals if those have gone wrong one way or another.
In some ways we still have that now, because all discussions about carbon prices, for example, have to do with how to achieve the low-carbon transition; they rest on the idea that the state doesn’t need to do a lot more than just correct the failure of the market to price the climate crisis.
I am from the generation whose parents suffered the consequences of the IMF and World Bank austerity policies. You could see concrete impacts because many people were fired from their jobs, for example, because one of the ways to implement these structural adjustment policies was for the state to clean up its own budget. That means limiting its spending, and one way to limit the spending is to cut health expenditures and education expenditures and also to get rid of some civil servants.
Reduced state budgets also meant less investment and less open-door immigration policies. That has been the impact. That’s why if you look at the development trajectory of Africa and compare that to Asia, you would see that the most significant difference came after the 1980s. This is because Asian countries were not subject to IMF and World Bank policies in the 1980s and 2000s.
Some countries, for example, Cote d’Ivoire, Senegal, and Niger — their real GDP per capita in, say, 2015 was lower than their best level of real GDP per capita before implementing the IMF and World Bank’s policies.
That’s a clear indicator of the failure of these kinds of policies. But their primary aim was to prevent the emergence of the developmental state. There are many things people say about Africa, but the first two decades were developmental decades, despite all the shortcomings and despite the many proxy wars. But the leaders were really committed to creating some development, and you can see that in the work by the African economist Thandika Mkandawire.
he Wall Street Consensus (WSC) is an elaborate effort to reorganize development interventions around selling development finance to the market. The Billions to Trillions agenda, the World Bank ‘Maximizing Finance for Development’ or the G20 ‘Infrastructure as an Asset Class’ all call on international development institutions and governments of poor countries to ‘escort capital’ – the trillions of institutional investors – into ‘investable development bonds’, preferably in local currency. For this, the 10 WSC commandments aim to simultaneously reorganize local financial systems around bond market-based finance and forge the de-risking state. The state derisks bond finance for institutional investors by extending guarantees and subsidies to cover (i) demand risks attached to user-fees for (PPP) infrastructure, (ii) political risk attached to policies such as nationalization, higher minimum wages and climate regulation, (iii) climate risks that may become part of regulatory frameworks as material credit risks and (iv) bond market (liquidity) risks that complicate foreign investors’ exit from development assets. The WSC narrows the scope for a green developmental state that could design a just transition to low- carbon economies.
“Adam and Will are joined by Professor Steven Shaviro to discuss his work on the philosophy of science fiction, developing on themes from recent texts such as Extreme Fabulations and 2016’s Discognition out on Repeater Books. We asked Steven about the various techniques that writers such as Frank Herbert, Adrian Tchaikovsky, and China Mieville to unearth possible futures in the present; and how they extrapolate from, speculate upon, and generate fables about dominant tendencies of our political and technological situation. We also touched upon philosophies of time and narrative such as Bergson, Deleuze, Whitehead, Foucault, Marshall McLuhan, and Darko Suvin.”
Largely I would say Aris K. A. takes a wide look at how the speculative – as a vacuous category mostly understood as and defined by today’s encroaching financial markets. Here’s my first point of contention – why ignore or abandon definitions of how ‘the speculative’ has been reinstated or applied inside philosophical traditions. Before the high abstractions of abstruse financial instruments and even before let’s say the ‘speculative turn’ in recent philosophy, we’ve seen at the start of the 20th c philosophers such AN Whitehead understanding of speculative thinking as playing a vital role in the history and evolution of philosophical trends (see for this Whitehead and Bradley a comparative analysis by Leemon B McHenry 1992). Speculative constructions are what philosophical movements do. During historical periods entire domains of human knowledge get preoccupied & immersed in a feverish activity that results in these expansive theoretical constructions that are being pruned back by analytical rigor & methodological fasting. But then such a strict adherence to methodologies starts being stifling and exhausting and the central issues feel stale and burdensome, so speculation is needed to embolden and rejuvenate this thirst for understanding. At the time, from a minority position of sorts within the philosophical mainstream, Whitehead enlivened this productive relation by building his own metaphysical scheme, in a period when metaphysics fell out of favor with philosophers and was still railing after what some have called the ‘Kantian catastrophe‘. His fresh exercise in speculative thinking acknowledged that philosophical trends came to be dominanted by logical positivism or linguistic analysis: the new orthodoxies of the 20th century. At a time when the speculative in its philosophical sense was lagging behind, speculation was in fact flowering elsewhere, with physics and cosmology picking up on this relay – emboldened by new advances in experimental science, relativity theory, quantum mechanics, as well as evolutionary & organicist thinking in biology, areas that kept revolutionizing our understanding of the universe and surrounding reality.
At rhe same time one needs to somehow give due recognition to how communities and writers of speculative fiction have been using that term to specifically explore the variations and possibilities of an unknown and unpredictable future through their work. Here I am following closely a key text by Steven Shaviro that attempts to trace how speculative fiction and financial speculation interlace yet part ways when it’s about nurturing and multiplying possibilities (in the case of SF) versus just making them operational in the present or trying to actualize them and exhaust every potential (in the case of financial markets). Yes, one can subsequently attribute this current opening towards the speculative – as signaling a growing disposition towards and awareness of the ‘great outdoors’, of the ‘- exo’ everything or even growing larger participation than ever in fictioning as part of the growth of a vibrant SF global community and multiple translations. So it’s good to keep all this on my mind when Aris is talking about the (as yet incomplete) transition from the rational subject implied by most classical bourgeois economics of the so-called Homo economicusthat was supposedly all about individual decisions, equilibrium, optimization and maximizing profits towards what he calls the Homo speculans of today characterized not just by risk-taking or betting on known probabilities (here he makes a distinction between betting and speculation) but somehow on increasing uncertainty, creating havoc while staying afloat when everything that previously seemed imposibile or improbable seems to happen. He is the newly evolved species that even social theory at this moment has not reckoned with. In the face of all the rising algorithmic injustice, in the face of inequality and the inherent insecurities of a financialized world there’s new communities coalescing that he calls speculative communities. And he adopts this in order to stay clear of how ‘mass delusions’ have been been described since the 19th c. Imagination used as a generative – productive capacity is not new its as old at least as the Industrial Revolution or International Labour’s Movement. Aris picks up on Benedict Anderson notion of imaginary communities – the development of ‘nation states’ and nations as invented, co-imagined communities birthed out of the volatility of industrial revolution and the breakdown of old worldview and formation of new ones. I’m also thinking a bit ahead – about working class organizations and even syndicates – that also form in the face of class conflicts and struggles that offered more than wage slavery and uncertain livelihoods. So one should not stop at brokers when thinking about imaginary or speculative communities. On one side this helps perceiving these old/new speculative or imaginary communities aggregating not as irrational mindless crowds but as mutating communities faced with more and more insecurity and uncertainty trying théorie best not to reap luxury benefits but to try and stay afloat among speculative bubbles that they don’t really control. This new Homo speculans is gregarious, swarming and animated by ‘animal spirits’ (in the words of Keynes) and hearsay because it knows how important it is to be more opened (than before) towards the possibility of radical contingency and oriented towards the absolute and completly unpredictable unknown (not just the calculated unknown of probabilities and risk management but one that is completely impossible to anticipate!). In a sense as financial markets kept making our way world more disastrous and prone to unusual outcomes, people have managed navigate dangerous waters, admitting unrecognizable configurations or vernacular practices tonemerge often as forms of counter-speculation. Yet sadly in the Anglo US world its not the Indian farmer revolts but the Anarcapulco crowd who strike one as a thoroughly speculative speculator community.
I at this moment have my own doubts about how much Homo speculans is as open as pretend open or indeed as adaptive if left to live (unaided) amongst the ruins of crumbling infrastructure and disappearing old certainities (and new very clear certainities such as climate change challenges). One big absence from this account is the existence of actual institutions or dirigiste hybrids that are both harnessing these speculative cyclical bubbles and that try to operate at a structural level instituting pockets of certainty, leveraging, changing probabilies and actualizing futures in a more planned and directed way. Here I am thinking about the real semiconductor Asian miracle and leveraging of highly skilled and complex tasks in the chip industry – essential and important to both to current algorithmic capitalism and also a (safe) way to surf the regular tsunamis of this Schumpeterian capitalism. Subsidies are the key here and this is not such a wild bet at all but a careful grooming. I am wondering about spontaneous groups & communities and how this spontaneity is only partial and inversely how the statal buffering against such rampant speculation keeps intervening to save those selfsame markets.
At this more lower spontaneous level, H speculans has also learned something dangerous under dangerous highly volatile times, that he can, under conditions of growing disempowerment & instability still change the odds or try to stay abreast by somehow and more controversially increasing unpredictability. This is how Aris reads these quite worrying & catastrophal political trends of ethno politics & populism in general because he somehow refuses to judge these newly formed conspiracy- swimming communities as purely irrational or just misinformed and lunatic fringe. Aris is a former economist turned sociologist and this already tells us something. Have not read the book – but his argument is surely more complex and I urge you to read the interview. His recourse to the mythical I find a quite problematic but i find his openness to subcultures and conspirative thinking amenable to high weirdness (as defined by Erik Davis). One last thing – I posted this after the podcast on Elon Musk because Aris AK also pics on Musk as an example of typical speculator (Trump and other recent demagogue aren’t also there) – pulling stunts, using memes, switching from one day to the next and fooling around with his own ability to spin tall tales, combine science fact with science fiction, inflame the imagination of his fans and plunge or push up stocks by tw most inconsequential affirmations on his twitter feed. To his credit Aris also recuperate the true origins of speculative financial markets in the 1900 Chicago, the first derivative market of abstract financial instruments in the world, developed initially (if i understood well) as means to hedge farmers against such risks as a bad harvest that they couldn’t control or risks of food products going rotten and nobody wanting to buy them. This is a story worth reading in itself but he goes further than economics or financialization into our daily app practices & tech addictions, our increasingly fluid and volatile love-lives as they grow or result from our increasing usage of dating apps and constant swiping. He considers imagination a guiding faculty to help us wade through the murky waters of speculation (here i have some trouble – stemming from Guy Lardreau’s critique of imagination that lags behind and how fiction jumps ahead of this poverty of imagination).
“Speculative Communities investigates the financial world’s influence on the social imagination, unraveling its radical effects on our personal and political lives.
In Speculative Communities, Aris Komporozos-Athanasiou examines the ways that speculation has moved beyond financial markets to shape fundamental aspects of our social and political lives. As ordinary people make exceptional decisions, such as the American election of a populist demagogue or the British vote to leave the European Union, they are moving from time-honored and -tested practices of governance, toward the speculative promise of a new, more uncertain future. This book shows how even our methods of building community have shifted to the speculative realm as social media platforms enable and amplify our volatile wagers.
For Komporozos-Athanasiou, “to speculate” means increasingly “to connect,” to endorse the unknown pre-emptively, and often daringly, as a means of social survival. Grappling with the question of how more uncertainty can lead to its full-throated embrace rather than dissent, Speculative Communities shows how finance has become the model for society writ large. As Komporozos-Athanasiou argues, virtual marketplaces, new social media, and dating apps bring finance’s opaque infrastructures into the most intimate realms of our lives, leading to a new type of speculative imagination across economy, culture, and society.”
The Beta Test is a 2021 dark comedythriller film written and directed by Jim Cummings (Thnder Road and Wolf of Snow Hollow) and PJ McCabe. It follows a talent agent whose life is turned upside-down after taking part in a secret sex pact; Cummings and McCabe star alongside Virginia Newcomb and Jessie Barr.
The film premiered at the Berlin International Film Festival on March 1, 2021 and was released in the United States on November 5, 2021. (wiki)
I am grateful to Robert Schilling to have recommended this one. Jim Cummings is one of those actors you will love or hate, depending. I consider him one of the most incredible phenomena of today. He has come out of the indie movie scene as a director, writer, and director. This particular movie that he co-directs and also stars is one of my favorite movies of the 21st century I think.
It stands together with David CronenbergMap to the Stars as a dark side tour de force of Hollywood. And that said, it is still not putting it on the map, since I think it is not an ‘exposure’ horror-comedy, showing us the ‘real life’ behind the scenes, the underbelly of the pop-up agency hell that grows around Hollywood, but something else altogether. This is the first movie – to somehow include (by design, by lucky inspired creative mistake? who cares) today’s ‘male’ hetero experiential world full-on. Maybe this is not interesting to you at all, because it is already a dying animal. And maybe better so, and as the movie unwinds we get more and more convinced of that slow ride into extinction. Certainly picking out this collapsing story, or translating on-screen a jagged (if unsurprising) and incongruous experience is also the virtue of post-continuity cinema.
everything is made up, the almost vampiric whitenes of the agent (Jim Cummings) are as fake as the leased cars, his marriage intentions, or private dick tryouts
The main character – the soon-to-be-married white US Hollywood agent is the usual run-of-the-mill corporate male asshole of today’s company lot. Yes, he is a complete failure to himself and others, but also some sort of ‘useful idiot‘, a fairly rich (but not insanely rich) member of a hustler culture that transforms himself into his own prey. Increasingly more and more of the world’s wealth is a measure of the rapaciousness and ability of platform capitalism (Google, Facebook, Uber, and most Big Tech nowadays) to scam the economy and feed off not just from low-paid non-unionized jobs, let’s say the invisible work of troll farms or click farms as such – but also, more importantly I think, of the tendencies, affinities, preferences or even discrepancies, dislikes, aesthetics, moral codes, racialized profiles (transformed into algorithmic biases) of the super-rich.
I think what appears to be a frantic, chopped up, hallucinatory, deranged, and hysterical filming and acting – is what this particular experiential world feels like from the lived inside. It almost feels like the main character’s hustling is turned inside out. One feels he’s is being offered his own medicine spoonful. We suddenly have the pulse on a world where everything runs on a particular kind of fuel – of privatized repackaged affects; on actualization algorithms that monetize unspoken potentialities, targeting people’s imaginations, needs, insatisfactions, pre-packaged ‘personality types. In fact, it does not matter how stupid or bland these sexual fantasies are (meeting a stranger in a hotel room let’s say) because in the end, they will all look the same, you will pay the price and they will encourage you to do more of the same. Acts of brutality seem disconnected as dotting a soon to be revealed conspiracy, yet there is no conspiracy, there are just agencies and apps.
bureau space is completely drenched in systemic inequality and potential hustling
The question of agency is again completely lost. It is not like in Kafka’s trial where the actual crime is never clear or a classical whodunit. The ‘crime’ or infringement is clear from the beginning, so clear in fact that it can be guessed by machines, by algorithms that bet against your so-called correctness. Even the crime’s victims know it from the start since they call the cops beforehand.
sleeping in a mailbox
It becomes clear that the majority of low employees (like the immigrant class that cleans after the crimes or delivers the scarlet anonymous letters with sexual menus) is in fact precariously oblivious to the fact that there is bloody rich people’s pillow fight going on. It is not rich people as monsters (Society 1989) and the lower classes as Darwinistic dark vitalist parasites (Parasite 2019), but as participants in a sort of economy that manages to take into account only their wishes, their fetish phantasies (no matter how bland or stereotypical). There is only the primary needs (no matter how made-up, artificial or corny) of the luxury class. The fact that most of the movie’s scenes decay either into dark horrific scenes of brutal domestic violence in perfect apartments or into bizarre non-sensical spectacles of potential faux pas inside restaurants and pretentious dinners, transforms the camera eye perspective into a moving, jumping nudging theory (for us and the main character). At the same time there is this horrendous exploitation and sexual harassment potential – what should we call systemic – at the very heart of the modern work corporate clean spotless smart bureau environment.
Again, this is not the classic – Madison avenue 1960s casual traditional male-preserve abuse, but a sort of embedded, ready-to-happen, constant diffuse potential of future abuse. Even under current PC standards (what the movie protagonists call ‘current climate’) and after #MeeToo, sexism is rampant and inequality is stacked sky-high, stemming from inequality of pay btw men and women, but also stacked against the inexperienced and the youngest employees and their CVs. All of this is never straight fwd in the movie and always there is an absurdist, self-defeating angle. Every discussion has the potential to offer even more darkly comic condemning data points to us and the database. Every false step, discussion, get aggregated because the ‘agent’ is all the time outed as not a mask, not an agent, but a sort of bad actor early on, always pushing for fat contracts. He is from the beginning on somebody that is completely and systematically trained to be as unsincere as possible as a measure of his success in life.
the anonymous letter almost looks as written by a serial killer, some automatic writing or a tag clous of your own preferences
Since I had the pleasure to be a small part of the Science Fiction & Communism Congress in the month of May at the American University in Blagoevgrad Bulgaria with Ion Dumitrescu (Pre, Fractalia 2019). I am thankful to Dr. Emilia Karaboeva, Ralitsa Konstantinova, and Prof. Emilia Zankina to have made it all possible. In retrospect, that year presented me with an interesting parallax (to use Karatani’s Marxist twist), before my cancer diagnosis and surgery and just after co-curating Cozzzmonautica in Yogyakarta at Lifepatch I took part in this Science Fiction congress. On one busy and tremendously (for us newcomers at least) dense Congress day, there came a moment where the voice of Darko Suvin disembodied (via Skype) spoke to us. Although there was no sight of him (he was literally unable to attend in person), he encouragingly spurned us to keep on looking ahead, to help build a healthy SF in Eastern Europe and keep wading the dark, heavy clouds of destructo-capitalism. He, as one of the foremost scholars of science fiction studies (the guy who got Jameson to read SF – as one Serbian friend said) and research into utopia and utopianism – has influenced the field as no other, giving the genre critical purpose and focus. This voice was what I remembered. Welcoming words and the whole prepping up that followed. Here are Darko Suvin’s transcribed “Theses”. A testament to his lucidity and sharpness. I managed to read them only these wintery days.
In a scathing indictment of today’s ontological supremacy (things are as they are) and for a more humble epistemology (an evolving critical knowledge), one can read his “theses” that supply us with many pathways to address current Disneyfication (Marvel-Dísney-Lucas conglomerate beast), ‘Time is Money’, Eastern Europe, militant anti-utopia and a thorough reworking and further criticism of this notion of novum – as well as of cognitive estrangement that he derived from Brecht’s theatrical (German) Verfremdungseffekt and Shlovsky’s more literary formalist perceptual-aesthetic ostranenie. Especially noteworthy are his mythical vs critical estrangement as follows:
However, epistemologically, which today means also politically, estrangement has two poles, the mythical and the critical.
Brecht provides one “ideal type” of the critical method. In it plotting proceeds by fits and starts, akin to what Eisenstein called a montage of attractions. The intervals tend to destroy illusion and to paralyze the audience’s readiness to empathize. Their purpose is to enable the spectator to adopt a critical attitude both towards the represented behavior of the play’s agents and towards the way in which this behavior is represented. It is therefore also a permanent self-criticism. This means there is in Brecht’s plays no suspense as to whether and how a goal will be reached, but instead a convergence towards increased clarification as to the nature and causes of the conditions uncovered and seen afresh; the goal is implicitly presupposed and subtending the events. To the suspense of illusionistic theatre or media this opposes astonishment at many ensuing events and the human condition they delineate, differing from the humanizing goal and ideal.
The other pole is best represented in fascist ideologies: Knut Hamsun, Ernst Jünger or Ezra Pound practiced an estrangement wedded to various proto-fascist myths, rightly identifying liberal ideologies as hypocritical and wrongly arguing for a return to simplified brutality. To take a poetically pertinent example, Ezra Pound’s powerful invocation and condemnation of usura in the Pisan Cantos is a major semantic shift or estrangement of those aspects of capitalism that the “Left” fascists were sincerely (though quite inconsequentially) spurning. However, as all such fixations on a supposed hierarchical Gemeinschaft [Community, Gr. a term that has a tradition and is generally a counterpart to Gesselschaft Gr Society] it is a cognitively sterile — or even actively misleading — estrangement: It does not make for a permanent critique and renewal but leads back to as dogmatic and pernicious certainties as in the most hidebound epochs, in a way worse than the conservative certainties it was rejecting. It spurns self-criticism as bloodless intellectualism; protofascism or full fascism is always dead certain.
Since cca 1997 Prof Darko Suvin has radically revised and revisited both his take on the history of science and of the complicit role of the novum in technoscience – which he suspects is maybe involved in labour exploitation at the core, strip-mining humans reduced (reified) to ‘human resources’ and new ways of surplus extraction. Powerful words by Suvin that also may describe our Green Transition adagio (altough ‘transition’ in Eastern Europe has the traumatic connotation of transition to capitalism/consumer society) when the car has become a liability and the global fight for the EV market is a sign of geopolitical strife:
Further, perhaps a labor-saving and nature-saving eutopian society would also need novums, but just how many? Might we not rather wish, as William Morris did, for the true novum of “an epoch of rest”? Philosophically speaking, should we not take another look at the despised Aristotelian final cause? Politically speaking, what if science is a more and more powerful engine in the irrational system of cars and highways with capitalism in the driving seat heading for a crash with all of us unwilling passengers — what are then the novums in car power and design? How can we focus on anti-gravity, or at least rolling roads, or at the very least electrical and communally shared cars —which could have existed in 1918 if the patents had not been bought up and suppressed by the automotive industry? How can we constitute a power system able to decide that there can be no freedom for suppressing people’s freedom?
He also helps one to better distinguish, in today’s “Copernican Counter-Revolution” what eutopia means, and what separates dystopia from anti-utopia:
To generalize: the ideal-type eutopia does not know the categories of profit or servitude, dystopia shows them as crazy and inhuman, anti-utopia argues how to get more profit through servitude.
And there follows a listing of traits that further define anti-utopia as almost a lack or absence and a differing genealogy of thinkers. There is an active desertification of options and possibilities enacted by mathematical instruments of financial speculation. Imagination is precluded and pre-empted (see Brian Massumi’s definition preemption) by an automated, operative logic ‘self-driven’ and feeding off conflicts:
This is an all-pervasive absence, it determines all defining traits of anti-utopia: not only the usual fake novums foreclosing radical ones, but also quantity instead of quality, closure instead of openness, fake ontology instead of modest epistemology, point-like inescapability instead of fertile traffic between past present and future, monologism instead of contradictoriness, impotent horror instead of intervening hope and indignation, cynicism instead of belief, vertical leadership and horizontal identities instead of polymorphic diversity with recall democracy, Mussolini, Carl Schmitt, and Ludwig von Mises as great ancestors instead of Jean-Jacques Rousseau, J.S. Mill, and Marx.
Gloss: as seen above, the Blagoevgrad theses of Darko Suvin from 2018 require both a missing more “humble epistemology” as well as belief. He equates epistemology with politics, pointing out to what he terms the slide from (human?) critical understanding, i.e. and the conditions of this knowledge (critical philosophy) towards an ontology that looks more and more like a Social Darwinistic ‘just-so’, reducing everything (including our disposition for understanding) to a matter of bare survival. In this situation, eutopias and dystopias become a matter of “life and death”.
I agree, and yet I think this happens also because both cognition, criticism and the human bodily unknown (say your own eye movements while reading this text, etc.) are being scraped by algorithms into data points (“point like inescapability”) enriching “information profiteers”. Surveillance capitalism is the same as what in the 1990s was called “the knowledge economy” (scientific papers, patents including patenting organisms and medicine etc.), but all these unknowns that get datafied and mathematised (“quantified”) into (financial) models that strive to encompass the unknowable.
Estrangement itself like a lot of the modernist arsenal is defanged in the current weaponized climate of right-wing trolling. Of course, there is the “mythical pole” of estrangement (liberal hypocrisy being stripped down by the Fischerian right-wing realist-capitalism), but somehow all modernist devices (including good old catharsis) are now part of the shock troops of consumerism. They do not produce detachment but more and more reattachments to the ontological. This scarcity of reflexivity or the absence of self-critical and analytical thinking in our 21st c actuality is actively produced using these same modernist devices it seems. Maybe it is the second pole mentioned above, maybe it is some inherent blind spot. The present moment of fragility points toward larger “extinction” fears – like Darko Suvin’s comparison btw the complete novum of the Yucatan dinosaur extinction to the dark linings of an utterly predictable and knowable anti-utopia produced by fake novums. X-Risk opens the possibility of irremediable disappearance – both a thermodynamic as well as a socio-political way to frame why both ’emancipation and cognition’ suddenly appear as pockets to be nurtured during cooling and increasingly unfriendly global conditions, especially in the face how financial capital repackages (or denies) uncertainty while acting with total impunity and deadly certitude. At the same time “risk” should not be defined solely as uncertainty repackaged as risk (financial capitalism), but also as how Lucien Goldmann (originator of “genetic structuralism”) does in a more humanistic strain, as a “possibility of failure, hope of success, and the synthesis of the three in a faith which is a wager are the essential constituent elements of the human condition”. Establishing the certainty of human survival over millions of years (like thelongtermists tend to self-employ themseleves) is what utterly condemns or subjugates the present to future needs or procreative futurism. True, uncertainty was so important for John Maynard Keynes, the originator of the modern Western welfare state, in large part as a buffer response to the anti-capitalist Soviet State, the 1917 revolution. His belief was a rising trust in pacifism after post-Imperial WWI conflagrations. In the meantime, anti-colonialism had to fight a close battle while Western welfare was somehow feeding on Global South under-development. When welfare and certainity started cracking – after a period of Keynesian militarism and warmongering, speculative finance took flight and almost triumphed spreading uncertainity all around.
Yet, not to minimize or deviate from the Blagoevgrad these, I want to point out that science fiction has been able to explore recently venues that have been closed to ‘mere’ cognition (or human minds after the Kantian catastrophe). That rare bird called human intelligence or sapience has been questioned, and discussions about sentience or the limits of sentience abound. In this movement of emancipation, there are perhaps larger and larger stakes because we have ceased to be just an insular mode of thought, but have become a part of a larger, more-than-cognitive solidarity. I take my hints from a variety of sources (pop science to even recent Star Trek series). Barring Super Intelligence revolution (fears) which are mostly renewed Cold War hype and fake novums, intelligence seems to abound for once. Most interesting authors or critical works (Adrian Tchaikovsky, Sue Burke etc) take into account what a search for an artificial ‘general intellect’ singularity seems to obscure. No singularity, but a plurality (a “polymorphic diversity”?) that grades into a more plebeian and democratic view of mental processes from the entire spectrum of possibilities and species being. This could mean either – speculating or fabulating about non-human intelligence (see Discognition by Steven Shaviro) or thinking about machines that lack consciousness, raising questions about brainless organisms such as humble slime molds, sea squirts or all the research that was done under the guise of unconventional computing. Yes, we can suffer under the realization of dwindling (under the current capitalist enclosure and ecocidal surge) cosmic pockets (islands or refuges) of cognition – yet SF is currently busy enriching and exploring an extended multiplicity of various modes of thought, emotion and sensoria, from extraterrestrial versions of speculative thinking bamboo species on other planets (Semiosis by Sue Burke) to the most bizarre and most horrifying application of eliminativist ideas or the instrumental use of certain cognitive technologies that enable one to test such theories or enact what they preach using living (definitely unwilling) human thinking subjects (such as in Neuropath by Scott R Baker).
spacetime coordinates: somewhere in near-future Germany
Transfer is a 2010 German science fiction/drama film directed by Damir Lukacevic.
I have seen this SF movie back when it came out. I somehow think it is still an important genre movie, and one woefully ignored I think. I did not see many reviews or many reactions to it. Maybe it is because it dealt quite early with some very difficult and sensitive areas: corpo-reality (Manuela Rossini), class, race, gender, refugees, rising inequality, poverty, and a rapidly aging population, things that are getting more traction outside of the immortalist/transhumanist frame etc
As in the best of SF – it is not just a riff on existing technologies, it takes actually existing tendencies and latent conflicts (even philosophical body mind issues), social tensions and pushes them further to their limits and beyond. Claire Colebrook has been one of the most incisive critique of the posthuman turn, or the new ultrahumanism of transhumanism and why the ‘Anthropocene’ starts from a rather parochial ‘anthropos’ where humanity is actually just standing for “an affluent, urban, Western lifestyle.” Kathryn Hayles has identified how key values of liberal-humanist ideology have survived the transhumanist transfer – and how such a technologically empowered ‘uber-humanism’, a kind of evil twin to ‘enlightened’ critical posthumanism. There is the blaring fact of power fantasies of Ray Kurzweil’s singularity theory that express an upgraded neo-Cartesian desire to transcend the body – the common trope of uploaded minds perhaps exemplified best in Transcendence (2017) movie. The durability of the technological forms of embodiment are always made at the expense of relegating “the vulnerable physical body […] [to the] allienum.”
I have seen Transfer quite a while ago, so it is not very fresh in my mind, but it struck a chord back then, and I don’t want risk forgetting or ignoring its role. The possibility to transfer a part of you – a mental of you that somehow gets neurally transferred into another (younger, more ‘alive’) body is a long been a staple of SF, in cyberpunk and in particular in biopunk’s more biotechnological or neuropolitical iterations of dystopia. Mind transfer was explored at large in the 2002 Altered Carbon by Richard K. Morgan (as well as in the eponymous series loosely based on it), as well as the follow-ups to that – Broken Angels and Woken Furies who feature the same Takeshi Lev Kovacs, an ex-mercenary recruited to solve a series of crimes and abuses by the rich of the 26th century. Altered Carbon takes this transfer into new bodies called ‘sleeves’ using cortical stacks implanted in their vertebral column to record their consciousness. More importantly this sleeving or even storage of minds and experiences is not neutral, and the body is not just a residue, a supplement. This is turn makes possible that re-sleeving, using this prior backup is always quite complicated not just a one off clean process. There is also the possibility of torture at the level unforseen by mere one time one body identities. Once technologically stored, a future prisoner can be kept for an indefinite period, as well as tortured possibility in this digital virtual world. without bodily endurance limits.
The dream of upraded transfer is familiar to most transhumanist versions of Californian ideology type of Singularity, with the possibility of mind upload as one of the most salient or expected beneficial results of such a technological rapture. The way ‘mind uploads’ are presented and described by Singularitarians or their futuristic brethren is quite naive and almost a direct extension of their constant talk about extending a ‘faster’ capitalist neo-liberal (their business model obsession) into the future. Such post-Singularity and its VC proponents seems to promise a technological revolution, while at the same time being socially, economically and even philosophically quite drab and regressive. It literally is a badly thought out SF, a very un-reflexive and vengeful-nerd attitude to it, leaving everybody (who pissed you off) back and especially those cannot afford the transfer – being condemned to ’embodiment’ and ‘matter’. For Altered Carbon as well as for Damir Lukacevic’s Transfer the ability to jump bodies is not just a technological fix or a result in current advances of neuro- surgery, neural networks, cognitive sciences, but primarily a question of resources, or demand and offer and rigged economic systems. In Transfer African refugees Sarah and Apolain have their own agendas, and they stake their bodies and their minds as temporary storage – in the hope of making a better life for themselves or their children, or even just briefly escaping the horrors and violence of back home.
There is the constant reminder that these mind uploads and mind transfers do not come easy but at a price or a primium price, and that the technoscientific has fused completly with the corporate
What becomes more clear by the day is that a lot of former state life support system, such as health care and welfare (pension funds), even in the rare cases they did not get dismantled (as in the former East) or privatized by neoliberal shock therapy, have been heavily invested in some of the ecological, climatic and military disasters the world is full of. Maybe a generations ago, one would completely ignore such webs of interrelations and co-depedencies. In the UK for exemple, council worker pensions were heavily invested in military-industrial complex arm dealer and supplying the conflicts of this world. The German Democratic Republic (GDR) was also partially involved in getting badly needed ‘hard currency’ by any means – sometimes joining the world market of art and arms deals. Even more biological products (one would say cybergothic or biopunk!) such as the blood supply of their own citizens where exchanged for hard cash from their Western enemies in the 1980s, during the last years of actually existing Socialism. Apparently blood trade was the most important source of revenue of unscheduled foreign currency for the health sector in East Germany.
Only recently, Norwegian government’s pension fund (the world’s biggest sovereign wealth fund!) sold its last investments in fossil fuel companies. There is a non-metaphoric quite perverse and quite hard to follow financial trail between the investments in a profitable future of an ageing Western (or global North) population and fueling the instability of the Global South as well as the larger ecological depredations and diminution of their children’s or grandchildren’s future. The bad dystopian quality of such news – makes the Western technological civilization responsible for dealing in the most profitable things: fossil fuels and arms deals at the expense of all others. Extinction and future security be damned – lets just secure the shareholder investments! Such security of funds – is now directly and causally efficient in a larger insecurity and lack of resources of a future that is denied to a majority of others. Few SF movies have addressed this directly at the levels of bodies and Transfer is one of those few. Mind transfer are from the start very unequal, or as unequal as the financial flows of investments. Mind transfers follow lets say other flows of abstract, ‘immaterial’ resources that are backed by exploitation and environmental depredation. It is important to understand how such transfer are also about time, about calculated lived time and how this gets curtailed under current capitalist efficiency metrics and ability to quantify aspects that where previously out of the range of capital.
An availability of black African bodies or refugee bodies – makes them prey to biomedical interests or Big Pharma experimentation, even if for mostly benign of circumstances, let’s say with even the best of old, sick white clients. The white couple’s minds that temporarily inhabit these black bodies for 20 h out of 24 h are somehow lost in their own memories and nostalgia and somehow their mental lives preclude or have precedence over the minds (and affects) of their hosts. Their African hosts have just 4 h at their disposal to be themselves. This is a very literal example of LTV (labour theory of value), yet here the ncessary time is just the necessary time that you are you and have one’s own body at disposal. The body is staked and becomes borrowed by well to do owners of minds that can afford in their old age such transfers and are motivated enough by their personal histories, class and cultural background, ethics, attachments etc to even start considering inhabiting these ‘fresh others’. Life is not being sucked out vampirically from these available black bodies, yet they are diurnal vehicles of two Western minds, of a literalized ‘double consciousness’. Their own and their masters (employers) consciousness is located in the same body, quite close to what W. E. Burghardt Du Bois had in mind in his anticipative critique, even before such technologies where dreamt of. Also we are taking about some form of renewable energy – not the old lifeforce, but the lived experience of these people. Black bodies have also been an image of white ‘lust’, quite differently invested with libidinal energies. These is also made pulp – clear (somehow much to clear and spelled out) in the recent Lovecraft Country series where there is a back and forth shape-shifting (as well as gender shifting) from white women into white men and from black women bodies to white women bodies. We are not talking about the right-wing misgenation narratives of degeneracy and eugenics, but of black refugee bodies as the salvation of a Western aging world. Black bodies are presented iconically and in advertising as fit, sporty, wild, etc as a place of Western projection, white desires and fears. Black Marxism has been key in giving due importance to this transaltlanic trade, its vertebral centrality at the core of incipient Agricultural and Industrial Revolution. The Transatlantic Slave Trade – has been violently and forcefully already physically transferring bodies of already debased or abjected (non)humanity. Biopunk’s transference of minds or renewal of bodies has to always deal with this history that is so present in Afrofuturist SF. The transatlantic Trade was a first Atlantic transfer – that reduced and commodified these enslaved populations trough a brutal regime of free trade transfers and circulation by effectively transforming them into disposable things and mere disposable bodies (many have died being transported under horrific conditions and then thrown overboard). The massive tragedy of the refugee crisis, transiting under terrible, inhuman conditions Mediterranean also speaks about transfers and bodily displacement and annihilation. Only this year more than 1000 people have died trying to reach European shores and this is also a continuation and a reminder that high-tech technological “transfer” is only one side of the coin, that cannot detach other forms of bodily exploitation from their underlying historical factors.
This is also the pitfall of an easy – occupation, especially in a situation of inequality, where all purpose, all intentionally is somehow subsumed to the Western individualized, monadic and agential technosubject. Such total apathy and total occupation is always impossible. The total dream of perfect transfer is based on the fallacy that a person would reside just in one’s own dead, brain or be defined only as a narrow yet ruling consciousness. To restrict interior experience only to conscious experience is blaring mistake and one that has been repeatedly made in the history of Western philosophy from Descartes to Kant. The privileging of mind over matter has been slowly collapsing in the face of a “strange or weird sort of realism”(Levy Bryant) that admits the radical unkownability of things and way every entity, from human bodies to insect swarms to bacteria to comets exists regardless of whether one bothers to think about them or not. Consciousness is indeed something quite peculiar and special, but in no way essential (as in the ‘hard problem of consciousness‘). Consciousness is differing from many other, more diffuse, and more graded non-human sentient experiences and is just one of widely distributed modes of thought and feeling developed and existing all around us. It is important to emphasize that the difference is only in degree, not in kind. A proper evolutionary account of human consciousness has to take this wide spectrum of sentience seriously. Transfer is not neutral to its substrate, nor is it about the perfectibility of transfer. It gathers momentum after a slow burn for the possibility that cross-overs of all sorts are happening, nothing staying the same or isolated (as just body or minds). Consciousness, POW, perspectives get changed as they get transferred, expanded and dilated by these literal in’s and out’s of each other’s embodied experiences.
Nothing could be more bizarre as this picnic that seems to get closer to Get Out, although getting out is actually always linked with someone other getting in
Unintended pregnancies are some of the worst cases of breeder culture SF, where everybody stumbles into it accidentally, especially in places where it is widely available. Such accident always feel scripted. Apart from this emplotment fluke that is not a fluke, there is also the possibility that the older white women actually enjoys her surrogate bodies pregnancy. Sarah the real cum surrogate mom realizes that she will be just a ‘womb’ and somehow giving her baby to adoption is the only choice. Although it is just starting, here the terms of appropriation are all biocultural – in a patriarchal capitalist society where women’s bodies from the Global South are already carrying out this reproductive labour in the name of white ‘low natality’ rich others. Full Surrogacy Now! starts with the current situation but asks for reproductive equality and justice. Cultural appropriation (ex white rap) somehow precludes the fact that identity politics goes and in hand with a rapid commodification (like in the nativist Nike logos) of the ‘native’ or or the ‘indigenous’. Indigenous knownledges that gets deleted at the same time as more material, biological forms of biocapital get indexed and turned into ‘green gold’. In biopunk such as Paolo Bacigalupi Wind Up Girl – follows these constant and hard to represent transfer of seeds, cultivars, genes, bodies, hybrids – mined and escaping from the agroindustry biotech labs. as well as traded by biohackers that are in a constant search for seeds, breeds and long lost or potentially valuable and forgotten heirlooms cultivars.
Bodies and their feelings (good or bad) also get rapidly appropriated in this biopunk world of genetic copyrighting and bio hunting. This is why movies such as Transfer are needed in order to follow up on those consequences and think the unthinkable of unlivable situations. Not sure how the movie ends, I would have to see it one more time, yet according to other reviewers, it appears to be another bad deal in the sense that the African parents are actually remunerated with just 1% for their troubles.
TimeSpace Warps 