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Another life lesson on saying "no" #grin

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Dari Riszky :D

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Receive, register, note, research, respond. Respect. Hoho.

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You seem the same as always, and being you, hate every minute of it. Don’t! Learn to say “Fuck You” to the world once in a while. You have every right to.

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#wecan

https://www.theatlantic.com/entertainment/archive/2018/05/speed-racer-10-year-anniversary-wachowskis/560177/

https://observer.com/2018/05/looking-back-at-the-wachowskis-2008-masterpiece-speed-racer/

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Hoarding links on you-know-what

Edward Snowden says COVID-19 could give governments invasive new data-collection powers that could last long after the pandemic

“Five years later the coronavirus is gone, this data’s still available to them – they start looking for new things,” Snowden said. “They already know what you’re looking at on the internet, they already know where your phone is moving, now they know what your heart rate is. What happens when they start to intermix these and apply artificial intelligence to them?”

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Anti-capitalist politics in the time of COVID-19 by David Harvey

There is, for example, the question of who can work at home and who cannot. This sharpens the societal divide as does the question of who can afford to isolate or quarantine themselves (with or without pay) in the event of contact or infection. In exactly the same way that I learned to call the Nicaraguan (1973) and Mexico City (1995) earthquakes “class-quakes,” so the progress of COVID-19 exhibits all the characteristics of a class, gendered, and racialized pandemic. While efforts at mitigation are conveniently cloaked in the rhetoric that “we are all in this together,” the practices, particularly on the part of national governments, suggest more sinister motivations. [...]

Workforces in most parts of the world have long been socialized to behave as good neoliberal subjects (which means blaming themselves or God if anything goes wrong but never daring to suggest capitalism might be the problem).

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The pandemic is a portal by Arundhati Roy

The tragedy is the wreckage of a train that has been careening down the track for years. [...]

Our towns and megacities began to extrude their working-class citizens like so much unwanted accrual.

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The world after coronavirus by Yuval Noah Harari

[the] epidemic might nevertheless mark an important watershed in the history of surveillance. Not only because it might normalise the deployment of mass surveillance tools in countries that have so far rejected them, but even more so because it signifies a dramatic transition from “over the skin” to “under the skin” surveillance.

Hitherto, when your finger touched the screen of your smartphone and clicked on a link, the government wanted to know what exactly your finger was clicking on. But with coronavirus, the focus of interest shifts. Now the government wants to know the temperature of your finger and the blood-pressure under its skin.

[In the days ahead], each one of us should choose to trust scientific data and healthcare experts over unfounded conspiracy theories and self-serving politicians.

Humanity needs to make a choice. Will we travel down the route of disunity, or will we adopt the path of global solidarity? If we choose disunity, this will not only prolong the crisis, but will probably result in even worse catastrophes in the future. If we choose global solidarity, it will be a victory not only against the coronavirus, but against all future epidemics and crises that might assail humankind in the 21st century. 

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[today,] those who still recognize themselves as communists are liberals with a diploma – liberals who seriously studied why our liberal values are under threat and became aware that only radical change can save them.

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Tolerance is simple when you exercise it.

Kemarin, 23 Mar, ada obrolan yang entah perlu atau nggak di grup yang isinya mahasiswa doktoral semua. Intinya: Ada yang becanda seksis dengan mengirimkan komentar beserta foto perempuan berpakaian relatif terbuka. Ketika diserukan bahwa perilaku itu adalah sebentuk seksisme, reaksinya pergi dari grup, bukannya minta maaf sudah berperilaku tidak toleran terhadap isi grupnya. Yang bikin lebih gemas adalah kenyataan bahwa isi grup ini adalah calon2 doktor yang sebagian besar mengajar di universitas ternama di sekitar kita lho! Suram...

Demikianlah. Jadi, gue kepikiran ngumpulin sejumlah contoh sederhana yang nggak perlu porno juga sambil semacam memikirkan mengapa soal-soal kemanusiaan, kesetaraan, serta sikap-sikap menghargai orang lain yang (menurut gue) mendasar banget kayak gini orang bisa nggak paham....

Stereotyping is one of the early symptoms of racism and sexism—especially if you normalize them.

Biarpun niat (intensi) baik, kalau caranya salah mah ya salah aja... Lihat misalnya nada penulis ini mengenai pencapaian karir Rich Brian di sini https://rencanamu.id/post/profil/hal-hal-yang-membuat-rich-chigga-rapper-generasi-youtube-paling-berpotensi-sekarang-ini Kalimat2 nggak perlu macam ini “berpenampilan super culun gini sih harusnya nongkrong di bimbel ya”... Ya pada dasarnya nggak perlu aja sih. Dan, walau remeh, pelecehan ya pelecehan aja juga kan?

Padahal, menurut gue, satu catatan yang menarik dari pencapaian Rich Brian adalah dia mengakui kesalahannya secara terbuka dan memperbaikinya. Ya gitu aja nggak sih. Salah kan manusiawi. Ngapain juga malu dan disembunyi2in... https://www.highsnobiety.com/p/rich-chigga-name-change-brian/ Masih banyak lah contoh asyik dari gen Z dan milenial yang berbuat kesalahan dan mengakuinya secara terbuka ketimbang diselubung-selubungkan... Ini perubahan yang menarik menurut gue. Dan, ya, baguslah. Paling nggak yang muda terbuka dan nggak pakai strategi “kubur-kubur mayat” yang nantinya bakal bau, tercium, dan terungkap juga. Mending dari awal diakui, minta maaf, dijalani hukumannya (baik secara sosial maupun secara hukum), dan berusaha jadi manusia yang lebih baik... 

Contoh yang akhirnya gue kirim ke grup tsb adalah komentar seorang bapak di bawah foto keempat anaknya. Fotonya: Anak pertama, kedua, dan ketiga perempuan sedang semacam memandangi anak keempat yang masih bayi ngedot. Keterangan fotonya: Sepertinya si anak bungsu (yang laki-laki) itu tidak akan punya masalah cucian dan setrikaan. Lihat di sini https://www.express.co.uk/celebrity-news/815460/Steven-Gerrard-sparks-social-media-OUTRAGE-sexist-comments-Instagram-daughters Banyak yang kecewa lah ya. Masak lo mengukur masa depan anak perempuan lo sebegitu saja? 

Ada juga media berbahasa Indonesia yang membicarakan. Dan, mungkin, siapa tahu, ini referensi yang lebih bisa “asosiatif” buat grup calon doktor itu... Secara bahasa maupun budaya https://tirto.id/lelucon-seksis-bukan-sekadar-lelucon-cqyQ

Entahlah ya. Sebal harus buang-buang waktu menjelas-jelaskan soal yang sederhana kayak gini. Ini kan landasannya toleransi! 

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#Episode2 concerns the waning of the sensuousness of the street as a locus of circulation—of knowledge, affect, and capacity—and the performance of solidarity.

[we] want to be instructed […] If such wanting appears to buttress the imaginary of an all-knowing surveillant state, or to offer up essential individual and collective responsibilities to technological apparatuses outside of common design or control, it does reflect a distrust in the capacities of a general public to act in its best interest. […] In public, whose interests do we really have in mind? What is happening to our experiences of social solidarity, our ways of being in public, and our capacities to circulate through each others’ lives?

For the question is what can we do together—something determined by those infrastructures—and then to turn the question around, what can we do to those infrastructures, right now, to permit an enhanced sensitivity to the conditions “we” face? Yes, retreat into interiors may be required, but an attunement to the surroundings may allow us to “space out” in ways that can contribute to a renewed sense of intimacy with and through the extended world we inhabit.

In the everyday life of inhabitation, there is often a thin line between care and affliction. [...] Care must entail the capacity of persons to be implicated in a world beyond where it is that they can exert reasonable control, and thus to be present in ways that are diffuse, partially-formed and undisciplined. […] A bioterity regime is in the making, even more so considering the unprecedented spread of the current space of emergency globally. […] So how to respond, how to organize?

The virulent circulations that unite us beyond our individual control can become the groundings from which to reimagine autonomous modes of inhabitation and becoming, which are about deterritorializing violent closures and controlling formations (not dissimilarly to what Wade has proposed around blackness, 2017). It is about resisting incarceration as a generalized form of life.

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#Episode1 introduces the notion of bioterity to point to a new regime of austerity based on governing the emergency of the Covid-19 pandemic. We talked about the immanence of a profound alteration in the terms of everyday social life and livelihood, which, due to its biological groundings, has the potential to last well beyond the emergency.

Our subjectivities are constituted through regimes of governance, historical baggage, social stratification, and everyday fluctuations, interactions, and assemblage (Bondi, 2005; Guattari, 1996; O’Sullivan, 2012). When the terms of the everyday change, our bodies are put under stress and have to adjust. This process is as contested and political (Haraway, 1991) as it is unconscious. The covid-19 space of emergency instantiates unprecedented stress, positing questions around its long-term effects, and the ways those will (re)assemble modalities of interaction, control, and self/collective affirmation. At the same time, l’emergenza offers also the opportunity to imagine autonomous and liberatory ways of inhabiting its spaces. 

A key factor in how we currently inhabit is austerity. As a domain of interventions, affections, and governance key to the neoliberal project, austerity produces subjects that are more easily controlled to extract capacities, knowledge, labour and income streams from them. […] The restructuring of economies of work is a second, diffused, effect of these early days of biological austerity.  […] Arguably, bioterity measures are not only reducing the possibility of a public debate around these issues now but are also preparing for more stringent controls on the conduct of work (perhaps on the basis of the data collected during the ‘crisis’). […] The effects that these measures will create, undermining place-based solidarity and interaction and enhancing the capabilities of remote digital control, are likely to protrude well beyond the current space of emergency.

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Who says cheese to whom and what for? Next question: Who is cheese?

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The key thing is to let people testify to their own experience. Then they’ll stop fighting with each other. 

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4 Juli 2019 #MemulaiSajaSulit

Mengapa kekerasan seksual di lingkungan kerah putih susah diungkap? Membaca artikel ini mengingatkan saya akan pertanyaan yang saya unggah beberapa bulan lalu. Waktu itu, karena melihat Herd and Scene (di India), saya mempertanyakan apa yang bisa kita lakukan dalam lingkungan pekerjaan kita, dunia seni dan budaya kita yang berbahasa Indonesia ini. Bukan hanya soal kekerasan seksual yang saya pertanyakan, tetapi juga bentuk-bentuk kekerasan laiinya. Misalnya bully, penyalahgunaan kekuasaan, badmouthing, dlsb. Akibat unggahan itu, saya menerima beberapa tanggapan melalui japri. Mulai dari yang menceritakan pengalaman pribadinya, sampai segelintir orang yang ikut mempertanyakan: Apa yang bisa dilakukan?

Dua tahun lalu, saya bersama banyak perempuan di sekitar saya di Jogja mulai belajar berkumpul dan membicarakan perihal ini. Selain ruang aman untuk kami sama-sama berbagi (dan tentu ini sangat berharga!), belum ada langkah lebih lanjut yang bisa kami ambil. Belum lama ini, beredar sebuah surat pernyataan sikap yang ditujukan untuk komunitas dan galeri seni. Ingin rasanya saya bisa menanda-tangani surat tsb. Tentu saya setuju dengan lingkungan kerja yang dituntut melalui surat tsb. Namun, menurut saya, hal-hal yang yang dicantumkan di dalamnya sesungguhnya tidak bisa dituntut kepada orang lain. Saya percaya bahwa hal-hal tsb harus kita kondisikan, harus kita ciptakan. Selain itu, yang membuat saya juga sulit menanda-tangani surat itu adalah: Kenyataan bahwa saya juga bagian dari sekelompok orang yang pernah memilih untuk diam. Saya diam ketika tahu ada orang dalam lingkungan kerja saya menyakiti orang lain, baik dalam bentuk makian, kata-kata kasar, maupun gosip. Saya pernah diam ketika saya melihat penyalahgunaan kekuasaan di lingkungan kerja saya. Saya pernah diam ketika saya diperkosa orang. Dua orang, bahkan. Kedua orang ini masih aktif berkarya, berpameran, membicarakan kekaryaannya, dan, bahkan memberikan lokakarya (atau bentuk pengajaran lainnya) pada yang lebih muda. Yang bisa saya lakukan? Untuk sekian tahun lamanya, ya, sebatas menghindar bekerja dengan mereka.

Butuh waktu yang sangat lama untuk akhirnya bisa (seolah) enteng saja menceritakan kepada teman lain atau bahkan menulis unggahan ini. Butuh waktu yang lebih lama lagi untuk tidak merasa bersalah bahwa saya pernah memilih diam. Butuh waktu yang cukup lama untuk saya siap akan konsekuensi dari menceritakan kepada sejumlah teman mengenai tragedi yang saya alami sekaligus menyebut nama pelakunya ketika saya anggap perlu. (That it may backfire!) Butuh waktu cukup lama untuk menyadari bahwa lingkungan sosial saya, teman-teman saya, walaupun sedikit, akan membela saya kalau sampai saya dipojokkan karena akhirnya berani jujur. Butuh waktu cukup lama untuk saya tidak membenci kata “tangguh”, sebab sewajarnya kita boleh saja menangis, stress, atau bahkan depresi. Soal waktu, kedua tautan di berikut ini ikut menentramkan saya: She left. He stayed dan Harvard Prof Jorge Dominguez Sexual Misconduct Investigation. (Gugatan pertama terhadap si profesor adalah 1979; baru 2019 ini Harvard mencabut privilesenya. 40 tahun! Gila!)

Sekarang, saya ada di posisi yang berpikir bahwa waktu akan berpihak pada kita. Sebab kita punya selama-lamanya untuk mengurai benang kusut ini. Dan, karena bagaimanapun juga ini adalah benang kusut, tak jadi soal dari sisi mana kita berusaha mengurainya. Tak perlu kita mencari-cari mana ujung satu atau satunya terlebih dahulu untuk mulai. Mari mulai dengan mengurai kekusutan di sekitar kita dengan mendengarkan satu sama lain dan ikut menjaga sebisanya. Tak perlu ngoyo, apalagi heroik, wong ini pekerjaan seumur hidup!

Mari bekerja!