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

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 –

to submit images texts etc for the next issue / get involved with design and distribution or  for copies of the printed newspaper contact /

Great Yarmouth Trip by NXTPA


Great Yarmouth Trip:

On the 30thApril 8AP, representatives from the APTXN, NXTPA, FIASCo and the LPA Historification Committee convened at the road sign beneath West Ferry Gore (site of the Trivium reclaiming three-sided football match, held as part of the FQFFEF, 8AP). West Ferry Gore—occasionally referred to as West Ferry “Circus”—is a site of some significance. A Gore is the ancient name for a three-sided football pitch, originally to be found at places where three roads met. The name has a long etymology founded in medieval masonic pedagogy: In the schools of the medieval masons there was a distinction between the Trivium and the Quadrivium. The Trivium, which was generally concerned with logic, grammar and rhetoric, was at one time taught through games of three-sided football, with different teams applying different rules according to how they were assigned. This proved so popular that it became hard to persuade people to learn the more serious Quadrivium, which consisted of arithmetic, geometry, music, and astronomy. Three-sided football was thus suppressed and the Trivium was taught in a way that was indistinguishable from the Quadrivium. It is indeed for this reason that Association Football was later formerly codified by the freemasons of London—a diversion to lead the labouring classes away from the true origins of the game, replacing it with a version deriving from the masonic variants passed down through various public schools. It is no coincidence therefore, that this formal codification occurred at the Freemasons Tavern on Great Queen Street (adjacent to the Grand Lodge), on the 26 October 1863.

When famed media theorist Marshall McLuhan wrote The Classical Trivium: The Place of Thomas Nashe in the Learning of His Time as his PhD thesis, he discovered in the course of his research that one of key venues at which these early games of three-sided football were held was West Ferry Gore, on the Isle of Dogs, later immortalised by Thomas Nashe in the play of the same name. The Isle of Dogs, Nashe’s great, lost play was in fact not lost at all, but was actively suppressed, precisely because it reintroduced three-sided football into Elizabethan London. It was published with the intent of sabotaging John Dee’s programme to construct the British Empire on the principles of the Quadrivium, through his magical understanding of Euclid anchored exactly on the Isle of Dogs and the Omphalos he endeavoured to establish there. This could not be tolerated by the British Crown.

This was the reason for the Trivium reclaiming three-sided football match our operatives performed in an abandoned car park deep beneath West Ferry Gore back in March. Previously, on 21st November 8 PC (2015 vulg), Strategic Optimism Football club in conjunction with the Luther Blissett Deptford League, started to exorcise the space-time Imperial anchor at the Isle of Dogs Omphalos: where the Northwest Passage and the “Linea Regium” (or “Royal Ley”) leylines cross. This was only the start. The aforementioned Northwest Passage line also includes the West Ferry Gore as well, further connecting Glasgow and Cimetière du Père-Lachaise, Paris. The exorcism of the Omphalos and later West Ferry Gore was thus part of a wider a time loop: the first known 3SF game, played on 28th May, 1993 in Glasgow connects to Cimetière du Père-Lachaise in Paris through dead quantum lettrist (psychic worker) Isidore Isou (died on 28th July, 2007), so ending the Age of Divinity. The reason for this is obviously that each Three-Sided Football game is the same game – it folds time back on itself, to concentrate our activity in space and class by repeating it in time. It was for this reason, therefore, that we journeyed to the Gore in March, in a further stage of unbinding this line.

During the March game, we attempted an unbinding of the Gore by circling it in a counter-clock-wise rotation (reproductional work or labour). West Ferry Circus is surrounded by the clock-wise rotation traffic filled-up by corporate vehicles, guarded by security forces (destructive workers). Chased away by the security guards, who were eager to prevent our crucial mission, we were however undeterred. Instead we gained clandestine access to the lower levels of the Gore. There, as stated, in an abandoned car park three levels below the surface, we sought to unleash a counter movement, through the playing of thee-sided football. Above, the Gore secretly obtains its extra psychic powers from the binding actions of the supporting rotational traffic. Here the Trivium of the original Gore has been built over by a masonic Octatgon, placed within concentric circles, forming the apex of a gigantic sundial, aligned to the shadow cast from the Canary Wharf pyramid on a specific, fateful day of the year.

That game was a qualified success, however, our mission was far from over. Following the clues in Nashe’s surviving work, our operatives were first alerted to the possibility that his famous “lost play” in fact remained intact, and had simply been hidden from the masonic authorities. Furthermore, evidence suggests this fact was known to an old mole in the Tower Hamlets highways department. Following the suppression of his play, and fearing for his life, Nashe fled to Great Yarmouth, on the East Anglian coast, then a wealthy port. Through our psychogeographical investigations, it came to our attention that a particular road sign, situated precisely beneath West Ferry Gore on the Isle of Dogs, indicates that the aforementioned Isle can be accessed via the A1026 (the sign then inexplicably displays a masonic triangle, as if its cryptic message were unclear). However, the Isle of Dogs (the place), can in fact be accessed by the A1206. The A1026, on the otherhand, was formerly a road running through Great Yarmouth (now the B1141 ring road), right past the town’s famed North West Tower, to which Nashe fled! The clues began to fall into place: Firstly, Situationist references to the “Northwest Passage” clearly did not refer to de Quincey after all, but to Nashe’s hidden play. Further, someone in the Tower Hamlets highways department was aware of this and was signalling, via the sign, that The Isle of Dogs (the play), could be found by following the A1026!

With this in mind, we convened at the fateful road sign and set off for the town Nashe called the ‘Immanent Metropolis of the Red Fish’. Was this another clue? A red herring perhaps? We have yet to determine what further permutations our adventures set in motion, although sadly it seems we were unable locate the whereabouts of Nashe’s “lost play” – this time. This, despite extensive inquiries behind the bar at the local pub The White Swan. But then again, if we did find it, perhaps we wouldn’t be able to speak openly about it here, for fear of meeting with similar repression from the geometic forces ranged against us.

We did, however, discover a mysterious mural in an underpass in Great Yarmouth, depicting a three-sided football pitch in the exact style of that constructed at West Ferry Gore. The mural was consequently détourned to make the providence of this illustration more readily apparent. Further, we subsequently set about playing an extensive game of triolectical football in the shadow of the North West Tower, until all the balls ended up in the river. We then enjoyed a few ales, a ramble on the beach and dreamtime on the train home. The adventure continues.

New Cross Psychogeographical Association

NXTPA is currently enjoying a hiatus in operations, following the successful completion of the second series of its newsletter and phase two of its five-year plan. Operations will resume shortly.

Quantum Nuqtaviya Psychogeography



Decolonisation of the mind, of knowledge – of psychic space, is inseperable from the decolonisation of physical space – and that includes spiritual space. One cannot proceed without the others: De-alienation of land and de-alientation of labour – of reproductive, productive, psychic, destructive and indeed dead labour. But also it is a process that occurs not just in the ex-colonies but must happen also at the source of colonialism – in Europe itself. This is at the core of any decolonising of the university – the university which is after all not just a eurocentric university but a ruling class, patriarchal, bourgeois university. And which is not just an idea (institutions oif learning are as old as time) but a historical moment that begins with Bologna and Oxford towards the end of the Age of Saints.
“Decolonizing the university starts with the de-privatization and rehabilitation of the public space – the rearrangement of spatial relations Fanon spoke so eloquently about in the first chapter of The Wretched of the Earth. It starts with a redefinition of what is public, i.e., what pertains to the realm of the common and as such, does not belong to anyone in particular because it must be equally shared between equals.”
Achille Mbembe, Decolonizing Knowledge and the Question of the Archive (2015)

The enclosures of the commons in Albion, happen along with colonialism and the alienation of land in the colonies, was defining and founding moments of Capitalism as a world system. No doubt slavery and colonisation happened at the same time as transportation became a sentence equal to hanging, for working class people in Albion, who were shipped to the colonies as slaves. So there is no difference in the position and use of the working class at this time, this class function and indeed this space in the foundations of Capitalism: slavery, colonialism and transportation over the first half of the Age of Divinity (1400s to 1600s).

And today as then, the working class has no nation. All borders around the post colonial world are drawn up by European colonial powers (as they were in Europe in 1648) so these are the first point at which the decolonisation must take place. However the first borders must be those of Europe itself. The EU referendem and debates present false choices at every step. Now that Haiti the place of the first slave revolt in history has joined the AU, can we imagine Albion (re)joining the AU too?

“Berlin of 1884 was effected through the sword and the bullet. But the night of the sword and the bullet was followed by the morning of the chalk and the blackboard. The physical violence of the battlefield was followed by the psychological violence of the classroom. [. . .] In my view language was the most important vehicle through which that power fascinated and held the soul prisoner. The bullet was the means of the physical subjugation. Language was the means of the spiritual subjugation.”

Ngugi wa Thiong’o, Decolonizing the Mind (1986)

Wa Thiong’o and Achebe give contrasting attitudes to the English language but as well as addressing cultural capital we need to maintain a drive for de-alietantion and decolonisation of physical capital and land. And so the capital that empowers the destructive and productive workers must also be de-alienated.

Spiritual and Sacred spaces have traditionally been public spaces – traditional ownership, common ownership of this land functions as the opposite to the border. It is no coincidence that Cecil Rhodes chose the most sacred spot in Zimbabwe for his last resting place – In the Matopo Hills. In Zimbabwe, calls have been made for his body to be exhumed and repatriated, the sacred spot decolonised and disalientated. The tyrant deported, the demon spirit banished at long last.

And it is no coincidence that Robert Mugabe the person put forward as leading the only country to institute a policy of land disalienation – is the same person who had vetoed the demands for Rhodes to be exhumed.

We suggest that Rhodes be exhumed immediately and the body offered to Oxford University. The statue at Oriel College can then be replaced by the actual body of Rhodes, in or out of his coffin. If they would cling so desperately to their colonial past then let them do so in an honest and less spectacular manner. We intend to discuss this proposal and canvas support for it. #RhodesMustFall #ExorciseColonialism

Decolonisation does not happen by the permission or approval of the ruling class but when the working class empowers ourselves to take over the means of production reproduction and equally as crucially of death and destruction.

“There are no limits–inside the circle. The hillock up which you have toiled as if to be nearer to the moon; the river bank down which you slip as if to show the connection between the dance and ablutions, cleansing and purification–these are sacred places. There are no limits–for in reality your purpose in coming together is to allow the accumulated libido, the hampered aggressivity, to dissolve as in a volcanic eruption. Symbolical killings, fantastic rides, imaginary mass murders–all must be brought out. The evil humors are undammed, and flow away with a din as of molten lava.

One step further and you are completely possessed. In fact, these are actually organized séances of possession and exorcism; they include vampirism, possession by djinns, by zombies, and by Legba, the famous god of the voodoo.”

Frantz Fanon, Wretched of the Earth, 1961

We finally want to reiterate that disalienation of land is not only an issue in former colonies but also in Europe itself and that the overcoming of borders imposed by the ruling class is intimately tied to the reactivation of sacred spaces by the working class.

We will conduct a psychogeographical and situographical mapping of sacred spaces and leylines in Zimbabwe and Cambridge in order to develop these ideas further. During this we hope to expound on our solution to the Wandlebury Enigma and demonstrate that the independent scholars and proletarian psychic workers like Watkins and Lethbridge are far more scientific and thus go beyond the spectacularised science of the patriarchal, white supremacist and bourgeois ideologues of institutions such as the University of Cambridge and the Council for British Archaeology.

A4 flyer

A5 Flyer

Note: This event was previously planned as part of the Antiuniversity Now but due to their lack of support and institutional racism, this affiliation was dropped. For more info on them see

Further texts on previous Urs actions: Previous Urs held in Cambridge at grave of Rahmat Ali Chaudhry

psychogeography how?

its 15 years since our VPA editorial but idiots like mckenzie wark and the so-called new psychogeography demand some comment from us.


“Thankfully, the ‘New Psychogeography’ and the ‘New Movement in Walking’ are both relatively free of what Nato Thompson calls “the culture of gotcha…. soft witch hunt, outing the secret capitalists” and for the continuation of its good prospects it needs to keep itself that way. ” (from “psychogeography now” by some white man)

Thankfully? Why? Because it allows a white male safe space?  It seems to be a safe space in fact for capitalists he is celebrating and so the claims he makes earlier in his text of a radical subjectivity fall flat on their face. clearly this radical subjectivity is not based in class space and time ie gender race and class…

Its not suprising that the revolutionary psychogeography of our own selves or indeed comrades such as the LPA or the NXTPA is excluded from all this reactionary new white bright alright psychogeography. The occult is of course unnaceptable to academia and bourgeois science. It is for the same reasons that it speaks to the non-European subjects of the neo-colonial city. in this regard it is no suprise that some want to talk about “Contemporary British Psychogeography” (eg the BFI recently published a list of “british psychogeography cinema”!!!) – the nationalisms begin to be made explicit and yet no problem is seen with this. London (and indeed the large cities) being a much less white dominated city than the rest of britain, its no suprise that London for them is Sinclair and Self and no mentin of the LPA

As usual what the “new pschogeography” and also those who write about “neo psychogeography”spectacularly(!) avoid is the real place of the you – of them self – and the situation that this engenders. this is the basis of Letterism: placing yourself before you embark – as a letter a name a nation and finally as a situation – as the dimensions of Class as well as Space and Time. This is what the writer snidishly refers to as a “witch hunt” – to avoid any responsibility and personal privilege inherent in our positions in the spectacle (commodity relations) itself. This is why we have moved from talking about psychogeography to talking about reproductive work (psychic work etc).

Even king knobs like Prigent fail to realise that whatever (cultural) work you do – paid or unpaid – in commodity form or not – you are going to be producing (cultural) capital (reproducing your own alienation, as Stewart says!). So why writing long essays about people who write books is somehow more revolutionary than making paintings is never addressed by these self declared radicals. Like Debord they fail to grasp the abc of Lettrism. But now instead of Francophilia they succumb to Anglophilia. No wonder Vague called his pamphlets “english psychogeograhy”. the logical extension is of course british airways contracts and the world of cultural imperialism. even this article being written in english is subject to the same pull.

So we can’t talk about psychogeography without also the Lettrist precursors of Hypergraphy and Metagraphy as well as the Situationist innovation of Situography: This is why the text was to be disrupted by images, photos and not just detourned ones. Paint marks, symbols, letters and actions – and the situationist would always feature themselves in their images their words in their own productions whether it be cinema text or images rather than just detourne already existing material . 

We should aknowledge there that there are some good points in the new psychogeography. There does appear to be less of a male dominated body and some prominent women taking a lead. Already this has reintroduced a more conscious Class perspective. And reproductive work is for the first time becoming part of the psychogeographic agenda. And it also seems that it is potentially this mileau that is addressing race as crucial to psychogeography. It is no coincidence that it was the the most prominent woman in the SI, Michelle Bernstein that wrote the devastating self-critique in her thesis on psychogeography. Nor that it is a woman, who has taken this critique up and expanded on it. to effectively produce a critique of the SI that clearly identifies institutional racism and cultural imperialism. Andrea Gibbons is a professor of urban geography which will no doubt anger some. However while their own praxis consists of reproducing white male anglo domination they remain on the wrong (or is it right) side of history (HESSstory/ geogRAFy).

The very important focus on reproductive work seems evident at the 4th World Congress recently – but no matter how ironic the title was meant to be it still manifests as cultural imperialism. especially so when delegates from other European states are attending in the name of what then is clearly a hollow internationalism. Its an issue the psychic workers union DAMTP have been working on from 2009 – 2015, through splits and schisms with first Bifo and his Bifoons and Anarchists and then Giles Dauve and his Ultra Leftists until it has potentially imobilised the group through its inability to fight visa and border regimes effectively enough to sustain a revolutionary trajectory.

Despite the difficultuies I am pleased to report though that the author of “psychogeography now” has proved willing and able to take these issues on – a note to other white people – yes it can be done! Since I quoted him before I will do so again:
“I think you’re right – if it’s not thought in gender race and class space and time it’s not of any help at all; indeed the reverse. So, I’m going to try and think it through in that way….

This was never going to be easy. Yes, psychogeography is colonial, absolutely. I don’t come at that from a theoretical analysis, but from the experience of years of ‘derive’ drifting; that’s what powers these space, colonialism in ruined or neo-states. And psychogeography is the aestheticization of that; which makes it a possible, and compromised, grounds for confronting it.”

Its good to see this stark contrast with those who follow Debord with a slavish enthusiasm. And in this regard Debord’s total denial and inability to deal with institutional racism of the IS is echoed by those like McKenzie Wark as evidenced in the above facebook flaming by Tae Ateh. Pro or post situ here is all the same. Even “recuperation” doesn’t describe it – and its no suprise that this is the king knobs’ favoured term of disparagement. Because recuperation implies that the praxis was perfected revolutionary to begin with. it wasnt then and the rehashing of it definitely isn’t now …