On the night of October 15th, as I was leaving the demonstration, a guy shouted at me. As I looked back he asked me if I spoke english, I nodded, he grabbed a paper bag and gave me a book. He turned, walked away and cut the corner just in time for me to thank him. I opened the book and this was it!!! Thank you Alexander!
“In the beginning of 1999 we published a little book called What to do? 54 Technologies of Resistance Against Power Relations in Late-Capitalism (in Vienna, and before that in Moscow.) This book is a collection of a number of semi-anecdotes and semi-reflections about the possibilities of political and cultural resistance under the condition of a globalized market and multiculturalism. The centre of our examination were so-called technologies of resistance: familiar and traditional methods of political struggle and cultural resistance, as well as individual ‘transgressive’ techniques. On the one hand we tried to analyze critically technologies such as demonstrations, sit-ins, hunger strikes; on the other hand we discussed the effectiveness of showing your ass in front of your enemy, throwing eggs and spitting on your opponent’s dress. Resistance must take into consideration concrete circumstances of place and time and must act from very precise strategies and tactics of local struggle, if it wants to be effective. Borrowing from Foucault, who spoke about the ‘specific intellectual’ we suggested the term ‘local and specific resistor.’ Such a resistor doesn’t act from universal concepts or out of the doctrines of parties or groups, but struggles against these very doctrines and keeps moving endlessly, not knowing what he or she will do tomorrow. In combating the current art-system, local scandals, interventions, leaflets, graffiti etc. may be effective at a certain moment but useless in another context. Soft subversion, a heritage inherited from the 1980s, is no longer adequate, and the hidden undermining of the political context of the enemy is obsolete and has finally degenerated either into cynicism or into conformism and strategies of success and survival within the system. ‘War is necessary!’ was our answer to the question ‘What to do?’
However, the term ‘technologies of resistance,’ which we have used untill now, no longer satisfies us. From now on we want to talk not about technologies but about anti-technologies of resistance. After the works by Artaud, Bataille and Foucault, Lacoue-Labarthe, it becomes clear that the Greek term ‘techne,’ which denotes a mimetic ideal in the sphere of art and is directly connected with the art of politics, still subordinates itself to political and aesthetic activities in modern society. Techne implies a model of society that is based on the hegemony of certain technologies of power and on the subjection of the will of individuals in a direction favorable to the elite. Technologies are the skills and abilities which guarantee the functioning of knowledge and power in very different fields – from a shoemaker’s business to the construction of intercontinental ballistic missiles, from artistic collages to espionage satellites. Power relations produce technologies and distribute them partly through dictatorship, partly through seduction, but always in the interest of the ruling order. Even if one or another technology is employed in the service of resistance, at a certain moment it inevitably turns out to be the hostage of power and, deriving from power relations, it permanently return us to them. Technologies serve the oldest and most productive game of power, where its myths get the ‘final’ and ‘competent’ confirmation from experts. Nowadays techno-myths serve the neo-liberal elites, repressive tolerance, and the new Right. We no longer want to speak about ‘technologies of resistance’ because we associate the term ‘technologies’ with ‘power’ rather than ‘resistance.’ Anti-technologies of resistance are necessary!
This is a great manifesto by Alexander and Barbara. continue reading here