心理地理学 psychoenzvimbo مريض نفسياجغرافي психогеография 心理地理 نفسیاتیجغرافیائی मानसिकभौगोलिक psychojuqraafi


We the living bloodline descendants of the Gweagle Clan of the Dharawal Tribe are at law the rightful owners of all artefacts produced or originating on Gweagle territory or in possession of our ancestors. We do mandate that it is our Will that all artefacts and human remains belonging to, and found on the territories of the Gweagle Clan are returned into the possession of the Gweagle People forthwith.

The lands of the Dharawal Tribe encompass the areas now known as ‘Botany Bay (Kurnell Peninsula) and the southern geographic areas of Sydney, New South Wales, Australia. Our Dharawal tribal territory spans the areas between the Cooks and Georges River, south to the Port Hacking estuary and westwards towards Liverpool.

According to our law it is culturally and spiritually imperative that artefacts that come from our country, stay on our country, this is according to the ancient Dharawal law which has existed in our land from time immemorial and in fulfilment of our Gweagal ancestors customs and law.

It is our Will and the Will of the Clan that all Gweagle artefacts are kept on Gweagal Country and do not leave the shores of Australia under any circumstances whatsoever without express permission from the Elders of the Gweagle tribe.

All Artefacts currently held MUST be returned.

These artefacts prove that Australia was invaded without permission of the Original People of this land.


An account of Cook’s landing in 1770 Passed on through Oral Traditions of the Gweagle Clan of the Dharawal Tribe from the Sydney Region

On the 29th of april 1770 aboriginal people were camped in huts all around kamay botany bay they watched as captain cook and crew sailed into the harbour and drop anchor. on the southern shore of the bay were members of the gweagal who stood there as capt cook with armed marines get closer and closer to the shore until most of them run away leaving 2 brave gweagal warriors

shouting wirra wirra wai and waving there spears against the 30 to 40 men in the 2 boats a reply of we only want water we mean you no harm comes from the boats
the 2 gweagal warriors shouted waving there spears wirra wirra wai

neither groups could understand eachother and
thats the moment when cook shoots at the 2 warriors 1 of them dropping some spears but quickly picking them up again but that didnt scare the warriors they began shouting and waving the spears

again, cook fires another shot this time hitting 1 of the warriors thats when the warrior who was shot retreats back to his hut to get his shield.

when he gets back cook has landed on the shore and the 2 gweagal warriors fire spears at cook and his party cook responds by firing more shots at the warriors and another spear was thrown.

outnumbered by many they were forced to retreat and the shield was dropped leaving cook and his crew to walk the beach freely taking the shield

after throwing some cloth a few strings beads and ribbons into a hut where scared children are hiding
they took forty to fifty spears then returned to the ship to unload the artifacts

capt cook and the Endevour stayed in Kamay botany bay for 8 days collecting plants shooting birds and other animals to take back to England

after that first battle between cook and the Gweagal warriors
cook and his crew were never able to make contact with any aboriginal people

they watched but mostly ignored cook and his crew never getting too close

the story of that day in 1770 and the name of one of the warriors has been passed down generation to generation Amongst the people of Kamay (Botany Bay)

it is the first known battle between europeans and aboriginal people of Australia.

Springtime for Heidegger and Philosophy – Winter for Reason and Sense


Across the world, Heideggerism has been adapted to local needs such as Alexander Dugin’s Eurasianism or even the strange hybrid of Theocratic-National-Bolshevism which came to power in Iran as Political Islam. However in England it has taken the form of Bourgeois-Christian Heideggerism. This English version may not be the most dangerous manifestation, however it is that which we most directly encounter here. Theresa May has become intoxicated with the “Führer-prinzip”, publicly day-dreaming of a world dominated by a new Anglo-American alliance. Obnoxious as this may be, the American president, at whose heels she snaps, will trump any new miseries she is able to foist upon us. This new form of English Heideggerism is not really philosophical – rather it is German philosophy wrapped in the demagoguery of French politics and finally marketed with the English economic zeal: that of a nation of shop-keepers. So much for “British values”. Despite its anti-intellectualism it is still rooted in existential angst. “Language is language” Heidegger mooted in one of his more “profound” moments. “Brexit means Brexit” echoes the Prime Minister.


May Day يوم العمال العالمي يوم العمل 劳动节、国际示威游行日 称五 Праздник Весны и Труда Монстрация Monstration or monster-action: demons-action الوحش العمل الشياطين الجر 怪物动作 恶魔牵引力 राक्षस कार्रवाई राक्षस कर्षण مونسٹر کارروائی شیطان کرشن



31st April: Unfools Day

Preparation of banners, slogans, songs, clothing

1. Writing: in different languages, mixed and overlaid
2. Asemic writing:
3. Super writing: metagraphy: cut n paste, detourned, copied, stolen images, texts, sounds, architecture and street furniture
4. Post writing: hypergraphics: letters in different languages, symbols, made up letters
5. Representational pictures and sounds
6. Abstract marks and sounds





31 апреля: День дурака

Подготовка баннеров, слоганов, песен, одежды
С помощью:

1. Письмо: на разных языках, смешанное и наложенное
2. Асемическое письмо:
3. Суперпись: metagraphy: cut n paste, перечеркнутые, скопированные, украденные изображения, тексты, звуки, архитектура и уличная мебель
4. Почтовое письмо: гиперграфика: буквы на разных языках, символы, составленные буквы
5. Репрезентативные изображения и звуки
6. Абстрактные знаки и звуки

31 أبريل: يوم القمامة

إعداد لافتات وشعارات وأغاني وملابس

1. الكتابة: في لغات مختلفة، مختلطة ومضاف
2. الكتابة الأسيمية:
3. سوبر الكتابة: ميتاغرافي: قص ن لصق، وفتت، نسخ، سرقت الصور والنصوص والأصوات والهندسة المعمارية وأثاث الشوارع
4. الكتابة بعد: هيبيرغرافيكس: الحروف في لغات مختلفة، والرموز، تتكون الحروف
5. الصور والأصوات التمثيلية
6. علامات مجردة والأصوات


1st May: Mayday

Monstrations originate in Russia is a public performance similar to a demonstration, but intended as creative performance art, often parodying a serious demonstration. The term was invented by Russian art activists to go into the streets and to show all the absurdity of the legitimated protest demonstrations such as the official Mayday parades.

Monstratsiya, monstration (from Latin monstrare – to show, demonstrate) – in the Catholic Church a variety of the monstrosity, intended for adoration – the non-liturgical veneration of the Holy Gifts consecrated during the Eucharist. Also used in Anglicanism and Lutheranism

Монстра́нция, монстрация (от лат. monstrare — показывать, демонстрировать) — в Католической церкви разновидность дароносицы, предназначенная для адорации— внелитургического почитания Святых Даров, освящённых в ходе Евхаристии. Также используется в англиканстве и лютеранстве

在天主教教会那种圣体匣,专为 – 圣体的崇拜,圣体圣事中奉献。在英国国教和路德教同时使用

في هذا النوع من الكنيسة الكاثوليكية وعاء القربان المقدس، والمصممة ل- التبجيل من القربان المقدس، كرس خلال القربان المقدس. تستخدم أيضا في الأنغليكانية واللوثرية

However we have developed the monstration away from the absurdism and towards focused revolutionary activity. The use of language in slogans and banners was the first focus – the psychic: using different languages: dress and chants and slogans visual and aural languages – but also languages of touch, smell, feeling, taste
. Subsequently, also clothing, touch, sound, taste, political orientation have all been explored as the physical and psychic terrains of the monstration. in this way the monstration can be seen as a constructed situation that can intervene in existing institutional and public situations.

we are not satirising mayday march – nor are we a bloc. We are the psychic workers obschina to the general union

1 مايو: ماي ​​داي

الشواهد تنشأ في روسيا هو الأداء العام مماثلة لمظاهرة، ولكن المقصود ك فن الأداء الإبداعي، وغالبا ما محاكاة ساخرة مظاهرة خطيرة. تم اختراع هذا المصطلح من قبل نشطاء الفن الروسي للذهاب إلى الشوارع وإظهار كل سخافة المظاهرات الاحتجاجية المشروعة مثل مسيرات مايدي الرسمية.

ومع ذلك وضعنا قد وضعت وحوش بعيدا عن العبث ونحو النشاط الثوري تركز. وكان استخدام اللغة في الشعارات واللافتات التركيز الأول – نفسية: باستخدام لغات مختلفة: اللباس والهتافات والشعارات لغات بصرية وسمعية – ولكن أيضا لغات اللمس والرائحة والشعور والذوق
. وفي وقت لاحق، كما تم استكشاف كل الملابس والملمس والصوت والطعم والتوجه السياسي كما التضاريس الجسدية والنفسية للحوش. وبهذه الطريقة يمكن النظر إلى الوحوش على أنها حالة شيدت يمكن أن تتدخل في الأوضاع المؤسسية والعامة القائمة.

نحن لسنا مذيعين مسيرة – ولا نحن كتلة. نحن العمال نفسية أوبششينا إلى الاتحاد العام


1 мая: Mayday

Монстрации, происходящие в России, являются публичным выступлением, подобным демонстрации, но предназначенным как творческое искусство исполнения, часто пародируя серьезную демонстрацию. Этот термин был изобретен российскими арт-активистами, чтобы выйти на улицы и продемонстрировать всю абсурдность легитимных демонстраций протеста, таких как официальные парады в Mayday.

Тем не менее мы развили уклонение от абсурдизма и к сосредоточенной революционной деятельности. Использование языка в лозунгах и баннерах стало первым фокусом – экстрасенсом: использование разных языков: одежды, песнопений и лозунгов визуальных и слуховых языков, – а также языков осязания, обоняния, чувства, вкуса
. Впоследствии, также одежда, осязание, звук, вкус, политическая ориентация были исследованы как физическое и психическое пространство монстра. Таким образом, монстрацию можно рассматривать как сконструированную ситуацию, которая может вмешиваться в существующие институциональные и общественные ситуации.

Мы не сатиризируем майдайский марш – и не являемся нами блоком. Мы – психические работники община общего союза



然而,我们已经发展出了远离荒谬主义和集中革命活动的观念。口号和横幅中使用语言是第一个重点 – 心理学:使用不同的语言:礼服和颂歌和口号的视觉和听觉语言 – 还有触摸,嗅觉,感觉,味觉的语言

我们不是在逢星期三进行 – 我们也不是一个集团。我们是普通工会的精神工作者

生育工作,心理工作的,破坏性的工作 超图,心理,心理学,地理学,
造影,间图表,超,图形,元 图形 现场 造影 假 逻辑 脑病 舍米
情况 合一,多种 空间,时间,类



reproductive work, psychic work, destructive work
hypergraph psycho geography graphy meta graph hyper graph meta graph
situation situ graphic pathical logical phonical chemical linguary
oneness multitude space time class

العمل الإنجابي العمل نفسية العمل المدمر
الخط الطبيعي مريض نفساني جغرافي الرسم البياني ميتا فرط رسم بياني ميتا رسم بياني
الموقع بياني كاذب منطق الم كيميائي حالة
وحدانية كثرة الفضاء مرة الفصل

репродуктивного работа, психическая работа, работа разрушительная
гиперграф психо география графия мета график гипер график мета график
ситуация Ситу графический логический химическая единство множество Время класс пространство

IWW Industrial Union of Psychic Reproductive and Destructive Workers 007/700
우리는 데이터 광부하고 심령 노동자의 노동 조합입니다
اتحاد عمال المناجم العمل البيانات ونفسية العمال
העבודה איגוד כורי נתונים העובדים מדיום
डेटा खनिक और मानसिक श्रमिकों के श्रम संघ]]
Εργατικό Ένωση Εργατών Ορυχείων Δεδομένων και το ψυχικό Εργαζομένων
Travayè Inyon an mineur Done yo ak travayè psychic



Tribute to Comrade Gustav Metzger – IWW 000 Dead and Destructive Reproductive Psychic Workers Union

Report from Art Strike meeting at Dartington, Summer Solstice 2010

Karen Eliot and I had planned to meet in Dartington so we decided to make it an open meeting as that weekend was both the Open Pop Star World Congress called for by Monty Cantsin as well as part of the month of remembrance for the victims of Foxconn such as Ma Xiangqian and Yun Li called by Students & Scholars Against Cooperate Misbehavior.
I was to traverse the so called “St Michaels” Leyline for much of the journey from Cambridge to Dartington. My son and I stopped at Stevenage on the line to pick up his mother and then met another Karen Karnak at Taunton further down the line before arriving at around midnight on Friday. My name Karen Karnak is of course a reference to the great pyramid at Karnak in Egypt and to the Hyperborean nexus at Carnac in France, chosen to disrupt the white supremacist designs of Evolan and Freemasonic groups that use the St. Michaels line. It was for this reason that evoL PsychogeogrAphix was summoned into being in Totnes in 2000 an event that the video Brown Julius in the Fountain of Modernism examines in some detail.

At Dartington, I happened across Gustav Metzger on Saturday and invited him to the meeting. He told me of a symposium where he was speaking as part of the Art Colleges final Festival before being effectively closed. I went along and met Monty Cantsin and Karen Eliot there and we confirmed plans for the meeting for the following day. At the symposium, much of the talking was about the content of the art degree and how it would continue at Falmouth. Gustav however spoke about extinction – which he sees as the most urgent problem facing us – and that we need to get a 5 year plan in place to stop the ever increasing rate of extinction of species. He cautiously suggested also that this is a worse holocaust than the Shoah.
He left the symposium early and we walked over to the graveyard where the meeting was scheduled for the next day. I took the opportunity to clarify some issues. Firstly the arts worker coalition had not been involved in his art strike of 1977 – that was him alone – and it was not podsited as a strike but a withdrawal of labour. He also confirmed that he was involved with 1970 “International Coalition For The Liquidation Of Art” and mentioned that it was John Latham who passed on the invitation for this event although Latham himself wanted nothing to do with it as he was not political. The other main thing of interest was that he noted that the Art Workers Union nearly joined a Graphics workers union and that Gustav was pushing for this but the artists in the end decided against it.

I opened the meeting on Sunday by introducing the brief history of how DAMTP has been formed out of the Art Strike biennial of 2009 via discussions with the IWW. I also spoke on the continuing problems with Eurocentricity (Luther Blissett turning white, San Precario and Bifo’s Europe V2) which was evidenced in emerged in the original 1970 New York Art Strike Against Racism, War and Repression, counteracted at the time by Women Students and Artists for Black Art Liberation (WSABAL), who succeeded in opening the protest action to women and people of colour.
Monty Cantsin questioned the relevance of an art strike today. He posited Latham’s idea of the incidental person as how artists are not specialised as other workers are. While I cannot agree with that position because artists are indeed cultural specialists, i do agree that art strike needs to be superseded with a data miners and psychic workers strike – in concert with other workers strikes to create the general strike. Along with Karen Eliot, 3 other workers decided to join the DAMTP and we agreed that we need to formulate a manifesto or other form of clarification of demands. We also agreed on taking collective action in concert with other workers unions or groups. We invite contribution from you towards this task. Please contact us with any comments. The call for action against extinction is compelling and one linked to cultural / psychic action. We must link up with those cultural workers in other parts of the world who are defending themselves, their land and therefore other species against the destructive force of capitalism.

Capitalists have responded to the increased Proletarianisation of not only the working class but also peasants and sections of the bourgeoisie, by a dual private sector attack via food prices across the “3rd” world and public sector attack via ‘national debt’ reduction in the “1st” world. The response is not simply looking to pre-feudal (primitive communist) tribal forms of organisation but to strengthen our worker based organisation with those physical and psychic workers – paid, unpaid, living, dead and otherwise – to aid those workers in the “4th world” who need organisational support through our actions. The real contribution to human culture made by tribal organisation will be appropriated not through the regionalist villages of the Primitivists but in the context of free activity of humanity in a society without money, classes or states. Similarly the question of Dartington is not just ‘institutional’ but to do with control of the Land – which must be reverted to Labour and not Capital, cultural or otherwise.

We returned the next day via the “Chalice” Well at Glastonbury Tor. We passed the police gathering at Stonehenge later on. The question of unionising the police and army remains an urgent one.

Karen Karnak Summer Solstice 2010 (410)

عرس مبارک काल, पत्र देश URS MUBARAK Rahmat Ali, Cambridge

جمعرات محفل درگاہ رحمت علی چوہدری کیمبرج

This years Urs has been replaced by a extra special Mehfill Jume Raat ritual celebration at the shrine of Rahmat Ali Chaudhry in Cambridge. We will be communing with te Dead Workers Union of Laal Shehbaaz Qalandar after the ISI/ISIS/SIS attack at the Sehwan Sharif shrine in the Sindh in order to attack nationalism and imperialism.

Inqalabi Communist InterNatIonal (ICINI)

All LaBour Industrial uniON (ALBION)

Leave the EU

Leave the UK

Leave NATO


Down with ISIS ISI SIS

Down with all destructive workers power over reproductive workers.

Towards REproductiVe wOrkers and Labourers indUsTrial unION

More here:

Videos of previous Urs rituals here

5pm to sunset

Thurs 23 Feburary 2017

Cambridge Cemetery,

Newmarket Road

part of : Terminalia – Festival of Psychogeography



فتح تسجيل الدخول / الواقع خلل الإختراق البيان 開放登錄/現實毛刺攻擊宣言 open login / reality glitch hack manifesto открытая Логин / реальность глюк хак манифестом


فتح تسجيل الدخول / الواقع خلل الإختراق البيان 開放登錄/現實毛刺攻擊宣言 open login / reality glitch hack manifesto открытая Логин / реальность глюк хак манифестом
المستخدمين الكمال البيان perfect users manifesto 完美用戶宣言совершенные пользователи манифестом

by ÐŲMпال – DaðŲ Miners психический 工人委 ال


OPEN LOGINS/ MULTIPLE USE NAMES:>>>>>> email address
email: taeateh [A]
password: DesaKalaPatra


gmail / youtube/ blogger

Email post <A>
Password unionBastards


latest: or

Email charlesjurgis <A>
Password manifesto12

Email post <A>
Password trans/post/a-

Email therealkareneliot <A>
Password karen<3eliot

email anne.utz <A>
Passwort: Ina4b,4iwIn!

Email xasimx <A>
Password qweeer000

Sacha Toncovich
user: pazworlds
pass: <3:):<3

Pass Word
username: sachatoncovich
pass: :)))))))))):

Screen Shot (4.0
pass: <<<:)333
Captura De Pantalla
pass: <<<:)333
Thumb Nail
username: perfectthumbnails
pass: <<<:)333

Non-Artist Non-Art
pass: thereisnoart
Person Ality
user: person.ality.37
pass: not4password

Willigang Wolfban Wunderspam
pass: <<<:)333

Paz Sword (2.0)
user: pazsword
pass: <<<:)333
Toby Fran Wolfgang
user: tobywww
pass: :)))))))))):

TrojanHorse Exe
user: trojanhorse.exe.18
pass: :)))))))))):

user: Zuckerbergsonn
pass: :)))))))))):

user: Facebuckson
pass: :)))))))))):
Suburbs Perfect (Perfect Suburbs)
password: <<<:)333

username: Prefect E-Dentity
pazworlds: <<<:)333

Banmenot Missingusers
passworldz: <<<:)333

Ortensio Lando
password: lando888

Deus Deus
user: deus.deus.79677
pass: deusdeus987

Karen Eliot
user: therealkareneliot
pass: karen<3eliot

TimóTae Pinteh
user: Timoteo.Molotov
pass: N3071Msoundcloud


Email dx <A>
Password ddddxxxx

Email inqalab <A>
Password 1nqalab


porn sites

uesername: taeateh
password: ta3ta3ta3


(commons/ wikipedia/ wikiversity/ wikidata)

Email dx <A>
Password xxxddd
taeateh [A]
password: dashloss

表面web 2.0的控制由國家機構和公司(資產階級和共產黨本身)使用照片識別軟件來監視人員IRL以及在線 由算法還被公司用於預測和影響消費者行為和狀態與企業間諜之間沒有什麼區別。作為個人,我們受到鼓勵和控制,越來越多地通過社交媒體限制反應 限制影響力和友誼的圈子 – 通過強化角色裝甲,成為我們自己的陰謀,陰影和表徵。換句話說,社交媒體鼓勵個人關閉他們的頭腦。

身份是一種封閉形式的選擇性意識,基於文本和語言 對於民族主義意識(社交媒體)是至關重要的 由公司(美國或其他國家)控制企圖控制身份並將其限制在國家階段 因此控制可用於名稱中的字符和字體僅限於一種(國家)語言。 Facebook等網站嘗試通過提供有限的情緒調色板來限制情緒反應。

然而身份也是成熟的階級情境意識的基礎,但為了發展這一點,我們必須超越基於民族主義的資產階級身份的限制功能 不僅包括國家國家和語言 而且包括工業,工作,性別,種族,民族 以及任何限制性身份或性格定義。多用戶名/開放登錄項目旨在做到這一點。

首先,我們介入通用智力:通過共享身份,我們破壞對社交媒體的監控。標記自己為Tae Ateh(或其他共享身份)破壞了用於識別我們的面部識別算法。世界各地使用共享登錄的不同人員也破壞了用於預測和影響在線和離線行為的算法。

第三,我們擴展為工人階級:我們可以通過非人類工人識別更多 即生產手段 即我們正在使用和正在使用的互聯網和技術 資本家使用的資本可以通過我們的勞動。數據歸類,數據彎曲和數據moshing像混亂作用於計算機的完美。因為身份是二進制和十六進制代碼,放在一起使現實。或至少是它的數字版本。景觀。從一個地方移動一些二進製文件一些10的想法是另一個,為了偽造身份,使它看起來混亂,就像一個從現代性的金蘋果。我們將向您展示數據彎曲的方法。


標記自己在圖片 不只是人的照片

以下帳戶使用各種不同的開放名稱 包括Tae Ateh。我們選擇Tae Ateh,因為它是非性別或國家特定的。

我們建議您保留一個帳戶為私人使用。這是一個開放的渠道 向國家代理人,公司 像其他人一樣開放 – 而且對法西斯集團和其他新自由主義藝術家和活動家團體開放。

本文檔由(REVOLUTION一個只有一個成員的單人組織編寫:Tae Ateh – 一個多用戶名稱,在白俄羅斯由Asemic國際開始,但傳播到巴西,英國和其他地方,由Asim Butt,臭名昭著的人類學家穆斯林國家共產主義者Hurufi Lettrist無政府主義心理學家 從倫敦的每一個地下無政府主義者和硬左派組織驅逐出來 最近的是世界工業工人(IWW)的倫敦和劍橋分支,拒絕授予精神工人聯合會。然後,她共同創立了DAMTP,立陶宛的工業精神工作者和數據挖掘者國際聯盟,後來成為一個國際革命組織

  يتم الحفاظ على السيطرة على شبكة الإنترنت سطح 2.0 لاجهزة الدولة والشركات البرجوازية، وكذلك الحزب الشيوعي نفسه باستخدام برنامج التعرف على الصور لمراقبة الناس IRL فضلا عن خط reتستخدم خوارزميات أيضا من قبل الشركات للتنبؤ والنفوذ المستهلك السلوك، وهناك فارق كبير بين الدولة والتجسس على أسرار الشركات. كأفراد يشجعنا والتحكم في الحد من ردود أكثر وأكثر من خلال وسائل الاعلام الاجتماعية الحد من دوائر النفوذ والصداقات لتصلب الدروع الشخصية وتصبح الكليشيهات، والظلال وتمثيل أنفسنا. وبعبارة أخرى تشجع وسائل الاعلام الاجتماعية الأفراد لإغلاق عقولهم.
الهوية، وهو شكل مغلق الوعي الانتقائي، ويستند على النص واللغة وضروري للوعي القومي وسائل الاعلام الاجتماعية كما تسيطر عليها الشركات (الولايات المتحدة أو غيرها) في محاولة للسيطرة على الهوية والحد منها في مرحلة وطنية وبالتالي السيطرة من الشخصيات والخطوط المتاحة للاستخدام في اسم يقتصر على لغة واحدة فقط (وطنية). مواقع مثل الفيسبوك في محاولة للحد أيضا الاستجابات العاطفية من خلال توفير لوحة العاطفي يقتصر على الرد.
لكن الهوية ولكن أيضا أساسا للوعي الظرفية ناضجة الطبقة ولكن من أجل تطوير هذا يجب أن نذهب أبعد من وظيفة الحد من هوية البرجوازية مبنية على القوميات وهذا لا يشمل فقط الدول بلد واللغة ولكن أيضا صناعة، وفرص العمل، الجنس أو العرق أو الانتماء العرقي وأي هوية أو شخصية تعريف الحد. تم تصميم المشروع لتسجيل الدخول المتعدد اسم المستخدم / فتح لفعل هذا.

أولا نتدخل على الفكر العام: من خلال تبادل الهويات نعطل مراقبة وسائل الاعلام الاجتماعية. وضع علامات على أنفسنا تاي عطوة (أو غيرها من الهويات المشتركة) يعطل خوارزميات التعرف على الوجه تستخدم لتحديد لنا. مختلف الناس في جميع أنحاء العالم باستخدام دخول المشترك يعطل أيضا الخوارزميات المستخدمة للتنبؤ السلوك والتأثير سواء على الانترنت وغير متصل.
ثانيا نظهر مثل الأنواع إنسان: من خلال تبادل انتاجنا نحن، والعمال، وتصبح قادرة على التعاطف أكثر مع بعضها البعض. من خلال تبادل الهوية التي نستطيع القيام بها كل الخلق الآخرين، والعادات، والأفكار الحميمة، وبالتالي تجاوز فضلا عن تبادل منطقتنا.
ثالثا نوسع باسم الطبقة العاملة: يمكننا التعرف أكثر مع العمال غير البشرية أي وسائل الإنتاج نفسها وهي شبكة الإنترنت والتكنولوجيا التي نستخدمها ويتم استخدامه لاستخدام لنا رأس المال المستخدم من قبل الرأسماليين يمكن استعادته عن طريق العمل لدينا. Datamoshing، البيانات الانحناء والبيانات moshing مثل الفوضى المؤثرة على الكمال من أجهزة الكمبيوتر. منذ الهويات هي ثنائيات ورموز هيكس، التي وضعت معا يجعل الواقع. أو على الأقل نسخة رقمية من ذلك. المشهد. فكرة نقل بعض الثنائيات بعض 1S و 0s من مكان واحد تفعل شيئا آخر، وذلك لخلل الهوية وجعلها تبدو الفوضى، هو مثل التفاح الذهبي من الحداثة. ونحن في طريقنا لتظهر لك سبل البيانات الانحناء.

تسجيل الدخول إلى حسابك
تغيير صورة الملف الشخصي
تغيير الصورة شعار
تحقق من رسائل الدردشة والانضمام إلى المحادثات
نشر مقالات الأخبار المتعلقة الاحتجاج الشعبي وتنظيم في منطقتك
علامة نفسك في الصور وليس فقط الصور من الناس
تغيير اسم
تغيير اللغة
إنشاء وسائل الإعلام الاجتماعية أو البريد الإلكتروني وتبادل تفاصيل تسجيل الدخول


عندما واجهت لمحة بلغة أجنبية تكونوا أحرارا من قيود اللغة الوطنية. أنت حر في الضغط على روابط عشوائيا أو من خلال لغة مختلفة: الرموز، hypergraphics، اللغة البصرية، واللغة العاطفية، intutition، فرصة.
عند استخدام / النص بالإرسال يرجى النظر في استخدام الموقع ترجمة لترجمة النص إلى لغة مختلفة. بهذه الطريقة يمكننا مكافحة الوعي الوطني وتوسيعه إلى الوعي الطبقي الظرفية الجماعي
استخدام الحسابات التالية مسميات مختلفة مفتوحة المختلفة بما في ذلك تاي عطوة. نختار تاي عطوة لأنه غير الجنس أو أمة معينة.
نحن نوصي على الحفاظ على حساب واحد للاستخدام الخاص. هذه هي قناة مفتوحة مفتوح لموظفي الدولة والشركات وكذلك الآخرين ولكن أيضا لجماعات الفاشية وغيرها من الفنانة والناشطة الجماعات الليبرالية الجديدة.
تتم كتابة هذه الوثيقة من قبل العمال الإنجابية وعشاق الصناعية الاتحاد (الثورة) – وهي منظمة يديرها شخص واحد مع عضو واحد فقط: تاي عطوة اسم متعددة العضو بدأ في روسيا البيضاء من قبل Asemic الدولية، ولكنها امتدت إلى البرازيل وإنجلترا وخارجها، و يتم استخدامه هنا عاصم بوت، وocculist سيئة السمعة مسلم الوطنية الشيوعي Hurufi Lettrist الفوضوي psychogeographer – طرد من كل الفوضوية تحت الأرض وتنظيم اليسرى الصعبة في لندن وآخرها فروع في لندن وكامبريدج للعمال العالم الصناعيين (IWW) الذين رفضوا لاستئجار نقابة عمال نفسية. إنها ثم شارك في تأسيس DAMTP الاتحاد الدولي للعمال نفسية الصناعية والتعدين البيانات في ليتوانيا التي أصبحت منذ ذلك الحين وهي منظمة ثورية الدولية مع محاور في الصين، سوازيلاند، وهايتي، وبنغلاديش، وبيلاروس، وأوروغواي وخارجها
اتصل بي:



контроль поверхности полотна 2.0 поддерживается государственными органами и корпорациями – буржуазии, а также Коммунистическую самой партии – с помощью программного обеспечения для распознавания фотографии для мониторинга людей IRL, а также на линии – алгоритмы также используются корпорациями для прогнозирования и влияния потребителей поведение и есть небольшое различие между государством и корпоративного шпионажа. Как люди мы воодушевлены и контролируются в ограничение ответы все больше и больше через социальные медиа – ограничение кругов влияния и дружбой – закалкой характера броню и становятся штампами, тени и представления себя. Другими словами социальных медиа поощряет лиц, чтобы закрыть их умы.

личность, замкнутая форма избирательного сознания, основан на тексте и языке – и имеет важное значение для националистического сознания – социальные медиа – как управляемую корпораций (США или другие) пытаются контролировать идентичность и ограничить его на национальном этапе – отсюда и контроль символов и шрифтов, доступных для использования в имени ограничивается только одной (национальном) языке. сайты, как Facebook пытаются также ограничить эмоциональные реакции, предоставляя ограниченную эмоциональную палитру, чтобы ответить с.

Однако идентичность, но и основой для зрелого ситуационного сознания класса, но для того, чтобы развить это, мы должны выходить за рамки предельной функции буржуазной идентичности, построенной на национализмов – и что включает в себя не только государства страны и языка, – но и промышленность, работа, пола, расы, этнической принадлежности – и любое ограничение личности или характер определения. файле / открытый проект Логин множественного имя пользователя предназначено, чтобы сделать именно это.

Во-первых, мы вмешиваемся по общему интеллекту: путем обмена идентичностей мы нарушить наблюдение социальных медиа. мечения себя как Тэ ATEH (или других общих идентичностей) нарушает алгоритмы распознавания лица, используемые для идентификации нас. Разные люди по всему миру, используя общий логин также нарушает алгоритмы, используемые для прогнозирования и влияния на поведение как онлайн, так и в автономном режиме.

Во-вторых мы проявляем как вид Человека: путем обмена нашего производства мы, как рабочие, становятся способными к сопереживанию более друг с другом. путем обмена идентичности мы можем взять на себя друг друга манеры, привычки, интимных мыслей и, следовательно, выходят за рамки, а также поделиться нашим собственным.

В-третьих, мы расшириться рабочего класса: мы можем идентифицировать больше с нечеловеческих работников – то есть средства самого производства, а именно – Интернет и технологии, которые мы используем, и используется для того чтобы использовать нас – капитал используется капиталистами могут быть возвращены через наш труд. Datamoshing, данные гибки и слэм данные, как хаос, действующей на совершенствование компьютеров. Так как тождества Бинарники и Hex коды, которые вместе взятые делает реальность. Или, по крайней мере, цифровую версию. Зрелище. Идея переместить некоторые двоичные файлы некоторые 1s и 0s из одного места делают другое, чтобы глюк идентичность и делает его выглядеть хаотично, подобно Golden Apple от современности. Мы собираемся показать вам способы гибки данных.

1. Войти в учетной записи
2. изменить изображение профиля
3. изменить изображение баннера
4. Проверьте сообщения чата и присоединиться к разговоры
5. пост новости статьи, касающиеся народного протеста и организации в вашем регионе
6. Отметьте себя на фотографии – не только фотографии людей
7. изменить название
8. изменить язык
9. создать социальные медиа или электронную почту и обмениваться данные для входа

когда вы сталкиваетесь профиль на иностранном языке, вы освобождаетесь от ограничений национального языка. вы можете нажимать на ссылки в произвольном порядке или через другой язык: иконки, hypergraphics, визуальный язык, эмоциональный язык, intutition, шанс.
при использовании / проводки текст, пожалуйста, рассмотрите возможность использования перевода сайта, чтобы перевести текст на другой язык. Таким образом, мы можем бороться против национального сознания и расширить его коллективного ситуационного классового сознания
следующие учетные записи используют различные различные открытые имена – в том числе Tae ATEH. мы выбираем Tae ATEH, потому что это не пол или нации конкретно.
мы рекомендуем вам сохранить одну учетную запись для личного пользования. это открытый канал – открыт для государственных агентов, корпорации – как и другие, – но и фашистских групп и других неолиберальных художника и группы активистов.
Этот документ написан (РЕВОЛЮЦИИ) – один человек организации только с одним участником: Тэ ATEH – имя многопользовательских началось в Беларуси по асемическое International, но распространилась на Бразилию, Англию и за ее пределами, так как она используется здесь Асим Butt, пресловутая окулистом мусульманская Национальный коммунист хуруфизм Lettrist анархист psychogeographer – исключен из каждого подземного анархистских и твердой левой организации в Лондоне – совсем недавно филиалы в Лондоне и Кембридже Индустриальные рабочие мира (ИРМ), отказавшихся зафрахтовать психические работники профсоюза , Затем она соучреждения DAMTP Международного союза промышленных рабочих и психических данных шахтеров в Литве, которая с тех пор стала международная революционная организация



the control of the surface web 2.0 is maintained by state agencies and corporations – the bourgeoisie and also the Communist Party itself – using photo recognition software to monitor people IRL as well as on line – the algorithms are also used by corporations to predict and influence consumer behaviour and there is little difference between state and corporate espionage. As individuals we are encouraged and controlled into limiting responses more and more through social media – limiting circles of influence and friendships – by hardening character armour and becoming cliches, shadows and representations of ourselves. in other words social media encourages individuals to close their minds.

identity, a closed form of selective consciousness, is based on text and language – and is essential for nationalist consciousness – social media – as controlled by corporations (US or other) try to control identity and limit it at a national stage – hence the control of characters and fonts available to use in a name is limited to only one (natinal) language. sites like facebook try to also limit emotional responses by providing a limited emotional palette to respond with

however identity is but also a basis for a mature situational consciousness of class but in order to develop this we must go beond the limiting function of  bourgeois identity built on nationalisms – and that includes not just country states and language – but also industry, job, gender, race, ethnicity – and any limiting identity or character definition. the multiple user name / open login project is designed to do just this.


Firstly we intervene on the General Intellect: by sharing identities we disrupt the surveillance of social media. tagging ourselves as Tae Ateh (or other shared identities) disrupts the facial recognition algorithms used to identify us. Different people around the world using a shared login also disrupts the algorithms used to predict and influence behaviour both online and offline.

Secondly we manifest as the Human Species Being: by sharing our production we, as workers, become able to empathise more with each other. by sharing identity we can take on each others manners, habits, intimate thoughts and therefore transcend as well as share our own.

Thirdly we expand as the Working Class: we can identify more with non-human workers – ie the means of production itself – namely the internet and technology that we are using and is being used to use us – capital used by capitalists can be reclaimed through our labour. Datamoshing, data bending and data moshing like the chaos acting on the perfektion of the computers. Since identities are Binaries and Hex codes, that put together makes reality. Or at least a digital version of it. The spectacle. The idea of moving some binaries some 1s and 0s from one place do another, in order to glitch identity and making it look chaotic, is like a Golden Apple from modernity. We’re going to show you the ways of data bending.


1. login to account
2. change the profile pic
3. change the banner pic
4. check the chat mesages and join the conversations
5. post news articles relating to popular protest and organising in your area
6. tag yourself in pictures – not only pictures of people
7. change the name

8. change the language

9. create a social media or email and share the login details





when you encounter a profile in a foreign language you are freed from the constraints of national language. you are free to click links at random or through a different language: icons, hypergraphics, visual language, emotional language, intutition, chance.
when using / posting text please consider using translation site to translate your text into a different language. this way we can combat national consciousness and expand it to collective situational class consciousness

the following accounts use various different open names – including Tae Ateh. we choose Tae Ateh because it is non gender or nation specific.

we recomend you keep one account for private use. this is an open channel – open to state agents, corporations – as are others – but also to fascist groups and other neo-liberal artist and activist groups.


ÐعŲMп ال (DAMTP) DaðŲ Miners психический 工人委 ال



نحن أنا تاي عطوة. تصبح تاي عطوة


ताए आहताए


тая атэх

تهئ عتهئ




perfect users:


Burn British Psychogeography: Terminalia Festival 2017



Public book burning of contemporary psychogeographical texts – against gentrificational and recuperational psychogeography on Castle Hill in Cambridge, the oldest site of Cambridge and key to the original Roman settlement – and of the legendary Cambridge ley-line. Fuel to the fire will be the double cross of the union and classics of contemporary BRITISH recuperational psychogeography of gentrification such as Sinclair, Self etc… The ashes will then be scattered through Cambridge on the derive that follows out descent from the ancient mound….

Midday, 23rd February 2017
Castle Mound, Cambridge

Part of:
Terminalia – Festival of Psychogeography
Thurs 23 Feburary 2017
A one day festival of psychogeography on 23rd Feburary 2017 with a number of free walks and events in Leeds and beyond.

Action by Cambridge Lettrist And Situationist Society – a one-person organisation with only one member: Tae Ateh – a Multiple-User name begun in Belarus by the Asemic International but spread to Brazil, England and beyond, It is being used here by Asim Butt, the notorious occulist Muslim National Communist Hurufi Lettrist Anarchist psychogeographer – expelled from every underground anarchist and hard left organisation in London – most recently the London and Cambridge branches of the Industrial Workers of the World (IWW) who refused to charter a psychic workers union. She then co-founding DAMTP the international union of industrial psychic workers and data miners in Lithuania which has since become an international revolutionary organisation with hubs in China, Swaziland, Haiti, Bangladesh, Belarus, Uruguay and beyond…

ÐعM提п Vs G4S


As part of the international STOP Mass Deportation Charter Flights! 2wks of action we are targetting G4S in Cambridge

Friday 20th January 2017
G4S Office, Henley Road, Cambridge


G4S run prisons and detention centres in the uk and across the world. They organise deportation and torture of people held and deported without trial in this country and abroad. They collude with this government and those abroad who also do the same.

Rather than security they deal in insecurity and misery for the majority of people in the world. G4S and their workers are actively producing the destruction of people of livelihoods of families and communities. They are destroying the physical, productive, reproductive and psychic power of the working class

We call on all g4s employees to take over control of the company
to set up Reproductive Anti-destructive Workers Councils


Full list of actions taking place here:
Weeks of Action January 2017

Previous action against G4S – in Alytus 2015:

ÐعM提п DعðŲ Miners психический 工人委 (International Industrial Union of Psychic Workers and Data Miners)

“Organic” potencies of asemic writing and opensource identity metagraphy

Tae Ateh | “Organic” potencies of asemic writing

Translated from Russian by Alina Liakhovskaya

The artistic system of coordinates did not always imply a presence of two interpretational levels of “sacred” and “profane”, where the former represents the pole of an “educated recipient” while the latter stands for the pole of “naive” recipient. The foundation for this division appeared in the process of disengagement of art and life in the very infancy of humankind as a result of art’s displacement into a separate aesthetical sphere functioning according to its own laws and rules. The codes used in funerary wailing, ritual dances, rock paintings have a more universal nature than modern semiotic systems, as they eliminated the possibility of their individual treatment and consequently couldn’t generate an endless chain of interpretations. These codes were a part of collective body of society, where (in a certain ideal sense) there was still no existing phenomenon of the Other[1]; moreover, in terms of culture they were not separated from nature and its cycles. The way people used these codes was as much organic as breathing. Art was a kind of body extension, a gesture, and we notice this longing for gestureness and fleshliness not only in the historical avant-garde at the beginning of the 20th century, but also in the contemporary post-literature phenomenon of asemic writing.

The specific nature of the asemic code consists in the unfixed and consequently lacking any particular meaning nature of its anti-sign which resolves the art’s fundamental opposition of the Author and the recipient (the Other), where both use asemic code as a kind of “black box” having no idea, what is inside it and thus unable to claim the “rightness” of interpretation. Creation and interpretation are joined together into a single act, effectively stopping the discourse from division into totalitarian-sacred-author’s and accessory-secular-reader’s layers. But does this act actually address the challenge of the reintegration of art and life and their pragmatic confluence? Does it help to attain the ideal of equating writing[2] and gesture? For this purpose, as we believe, the asemic workers should galvanize some currently unclearly articulated features of the anti-sign.

Practices closest to asemic writing, such as Lettrist hypergraphy and Hylaea’s Cubo-Futurism (Russian Gileya), paid close attention to the theory of texture and background, applying their inventions to the materials traditional for text (paper, wood, stone). The space of a sheet, previously neutral in literature, merged now with a graphically enriched letter creating a single canvas. Still, it couldn’t go without mentioning that the leading concept was still that of a book and therefore of a word (rather than that of a picture or of a brush stroke!). The subsequent, often theatricalized, vocalizing of the text (the language’s transition into speech) actionised it, representing the avant-gard idea of synthesis of different art forms.

The avant-garde’s pragmatic intention (implemented among other things via this synthesis) can be in a certain sense regarded as a desire for the archaic “merging” with a word as a primitivistic notion of the interchangeability of language and reality, and that of code and givenness. The translation of a word into a gesture and therefore into reality had been achieved (when referring to “institutional” Russian avant-garde of 1910-1930-s not least due to the corresponding nature of political and poetical ideology), however, the avant-garde project intermitted, and the Text, now released from the boundaries of Culture and forced into the territory of action, was deprived of its pragmatic potential. Text reentered the sphere of art and, given the triumph of conceptualism and post-structuralism, became eventually the evident mark of the sphere.

That is why the development and renewal of avant-gardist approaches by asemic writers appear to be hardly productive from our viewpoint. While such techniques as combining anti-signs with abstract painting, their applying to architectural objects, working with collages, contain, as it may seem, some pragmatic intention, they can’t have such revolutionary potential as their genre’s predecessors due to all objective historical reasons. Surmounting of the Text and “art’s moving onto the streets”, the primeval unity of the Author and the Other in the act of creation, cannot be achieved by changing the properties of space, rather only by changing the sign (anti-sign) itself. It’s necessary to “steal” it from Aristotle’s paradigm of mimesis, from associative field “literature-art-secondary reflection[3]”, to actualize it, to put it inside the context of other material objects. In other words to return it to Class. Through Time.

Hypergraphical experiments of Isou based on the Test of Forms: Abstract Realist and Lettrist but the discovery since then of Asemic Writing in fact opens a new formal front: so we can list the forms as – in the following non-linear order (ie the first is the last and the series repeats):

Asemic Writing
Lettrism (Hypergraphy/ Super Writing)
Metagraphy (Collage/ Post Writing)
Realism/ Spacial representation (3 dimensional painting)
Cubism (4 dimensional painting)
Abstraction (Plastic Geometry/4 Dimensional Painting )

The 6 forms can be thought of as representing Time (abstract and cubism), Space (realism and post writing) and Class (Super Writing and Asemic Writing).

When asemic writing can explicate deep layers of pan-human working class (including prelinguistic) consciousness, it should also carry some other features of our kind, not only mental but also physical: time duration, mortality, inseparability from environment. These “organic” potencies, as it appears to us, can be found in an asemic installation, based on the concepts of “a found object” and “an observer”.

And so the Open Login Experiment on Facebook are designed to utilise all 6 of the above forms: The anti-sign here is dynamized by the nature itself; the environment attributes to the sign its actionist character, reintroduces it into its own coordinate system. While creating such works, an artist can “imitate” physical processes, he can create compositions using volatile fume, burning objects, degraded materials to invite “reality” itself to be a co-author, to move out of galleries and, when possible, to negate capitalisation and the vanity of authorship, posting the photos of his own works on the internet with such comments as “look what I’ve found”.

[This theory has its foundation in various ruins, located far away from main highways well-trodden by the men. These ruins are swallowed by the greenery to the point when they seem to be intertwined with the surrounding environment: . They burst upon the eye of a passer-by in its full poetic splendour, free from the presence of a master who created them; in reality being a mere carcass for vines and birds’ nests. Abandonment and anti-utilitarianiasm, shallow protrusion from the environment distinguishes them, polish up their image in the same way as the wave polishes a piece of rock fallen into the sea. But it’s time first and foremost that makes them look this way, as all these attributes (that captivate the observer), expressed visually and tactually, are obtained only after the man has left these objects to the tender mercy of wind, rains and lizards.

In this context, the found asemicised copy and pasted – compressed dashloss- datamosh – glitch – the natural processes of the digital environment – of the entropic process of ruin and of the non human non animal life of the machine – object turns into an object that has been deliberately left by the workers in the natural environment, given that s/he does not document it using media and does not specify its whereabouts (the distinction here – of the media and the documentation of the media – ie the metamedia. NSA/ GCHQ government and corporate spies/ fb eyes – stealing or claiming data and production – cataloguing and archiving. This way the worker turns an act of creation – and act of destruction , or surveillence, into a form of meditation, or into a magic ritual and (in a certain sense), being deprived of her audience (refusing the role of artist and of audience, of owner and owned), she ceases to be an artist altogether. The object starts to live its own life, gradually becoming a part of landscape, growing into the “background and texture” and only at the moment of its sudden discovery (which may not happen at all) it’s being redefined, though only partly, as its author is anonymous and thus “artificial”.]

In the web3.0 web of things this metamedia is instrumentalised to re animate nature and beyond. The inanimate object is animated. But capitalism remains the semiotic operator. Organised situnion of data miners and psychic workers therefore depends on the disorganising effect of asemic action. The divisions between the sacred and profane are abolished with the mature dictatorship of the proletariat whereby even the division between human and machine is gone. The working class is universalised not as identity but it’s erasure. Social networking and Web 2.0 that promotes a bourgeois notion of identity and separation between user interface and production is eradicated just as that between nature and worker in asemic works found in so called natural environments. The obvious point is that in the urbanised environment the heavy administration and policing of workers production inhibits this and can only be overcome by concerted organisation

[1] Mircea Eliade points out this trait as one of the most common for traditional societies – “the lack of individual thinking”. [Mircea Eliade: Myths, Dreams, and Mysteries: The Encounter Between Contemporary Faiths and Archaic Realities, 1957]

[2] You can get acquainted with our stance on the nature of asemic writing here:

[3] According to Hegel

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DAMTP 16 Out Now

DAMTP #16: Become Tae Ateh Dead Workers Day Fall Issue. 8PC [2016 vulg.] expands quantum letrist cannibalism of core topics starting with the decolonizing of the psychogeography, reflections on 3SF London festival, then following with materialist spirituality, features of structural racism and ending on practical advices how to become Tae Ateh –

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