Photo: Dominick Tyler

I bought the ticket to go – as usual – to Frieze Art Fair 2008 .
Frieze Art Fair takes place every October in Regent’s Park, London. It features around 150 of selected contemporary art galleries in the world. The fair also includes specially commissioned artists’ projects. One of the projects from american artist Cory Arcangel striked my attention. She has intervened in the fair’s gallery selection process. Arcangel hid a golden ticket inside one of hundreds of chocolate bars which were sent to all the galleries who were unsuccessful in their application to this year’s fair. The italian Studiò di Giovanna Simonetta was the finder of the golden ticket and will be allocated a stand at the fair.
That’s reminded me also a big lesson from one of my greek philosophical teacher: either you are lucky or not. very simple.
More projects 2008 from Foundation: Pavel Büchler, Ceal Floyer, Tue Greenfort, Sharon Hayes, Jeppe Hein, Norma Jeane, Agnieszka Kurant, Bert Rodriguez, Allen Ruppersberg, Andreas Slominski.

see you soon.

If you want to se my review of Frieze from last year
please just click here

thank you for your kind attention.

On 19th january at Tate Britain there was a really interesting conference about Art and Immaterial Labor. Art’s materiality has been the focus of fierce debate since claims about the ‘dematerialisation’ of art were made in New York at the end of the 1960s. More recently, in the very different context of libertarian political debates in Italy and France, claims have been made about the ‘immaterial’ character of labour processes based on information technology and the cultural and intellectual content of commodities.
Here you can listen to the speech of Maurizio Lazzarato, Antonio Negri and Bifo (Franco Berardi).

French philosopher, novelist, and essayist, Simone de Beauvoir was born 100 years ago.

Her work “The Second Sex “was originally published as a two-volume book in France. “It was begun in October it 946 and finished in June 1949; but I spent four months of 1947 in America, and America Day by Day kept me busy for six months”. Quickly published in America to the bad translation by Howard Parshley, (basic familiarity with the French language, and a minimal understanding of philosophy) much of Beauvoir’s book was mistranslated, cut, distorting much of her intended message.

To understand better her revolutionary understanding and exploring the womanhood , excerpts from John Gerassi Interview The Second Sex 25 years later of 1976, follow:

Gerassi. It’s now about twenty-five years since The Second Sex was published. Many people, especially in America, consider it the beginning of the contemporary feminist movement. Would you …

Beauvoir. I don’t think so. The current feminist movement, which really started about five or six years ago, did not really know the book. Then, as the movement grew, some of the leaders took from it some of their theoretical basis. But The Second Sex in no way launched the feminist movement. Most of the women who became very active in the movement were much too young in 1949-50, when the book came out, to be influenced by it. What pleases me, of course, is that they did discover it later. Sure, some of the older women – Betty Friedan, for example, who dedicated The Feminine Mystique to me – had read it and were perhaps influenced by it somewhat. But others, not at all. Kate Millet, for example, does not cite me a single time in her work. They may have become feminists for the reasons I explain in The Second Sex; but they discovered those reasons in their life experiences, not in my book.

***

In writing The Second Sex I became aware, for the first time, that I myself was leading a false life, or rather, that I was profiting from this male-oriented society without even knowing it. What had happened is that quite early in my life I had accepted the male values, and was living accordingly. Of course, I was quite successful, and that reinforced in me the belief that man and woman could be equal if the woman wanted such equality. In other words, I was an intellectual. I had the luck to come from a sector of society, the bourgeoisie, which could afford not only to send me to the best schools but also to allow me to play leisurely with ideas. Because of that I managed to enter the man’s world without too much difficulty. I showed that I could discuss philosophy, art, literature, etc., on “man’s level.” I kept whatever was particular to womanhood to myself. I was then reinforced by my success to continue. As I did, I saw I could earn as good a living as any male intellectual and that I was taken as seriously as any of my male peers. Being who I was, I then found that I could travel by myself if I wanted to, that I could sit in cafés and write and be as respected as any male writer, and so on. Each stage fortified my sense of independence and equality. It became, therefore, very easy for me to forget that a secretary could in no way enjoy the same privileges. She could not sit in a café and read a book without being molested. She was rarely invited to parties for “her mind.” She could not establish credit or own property. I could. More importantly still, I tended to scorn the kind of woman who felt incapable, financially or spiritually, to show her independence from men. In effect, I was thinking, without even saying it to myself, “if I can, so can they.” In researching and writing The Second Sex I did come to realize that my privileges were the result of my having abdicated, in some crucial respects at least, my womanhood. If we put it in class economic terms, you would understand it easily: I had become a class collaborationist. Well, I was sort of the equivalent in terms of the sex struggle. Through The Second Sex I became aware of the struggle needed. I understood that the vast majority of women simply did not have the choices that I had had, that women are, in fact, defined and treated as a second sex by a male-oriented society whose structure would totally collapse if that orientation was genuinely destroyed. But like economically and politically dominated peoples anywhere, it is very hard and very slow for rebellion to develop. First, such peoples have to become aware of that domination. Then they have to believe in their own strength to change it. Those who profit from their “collaboration” have to understand the nature of their betrayal. And finally, those who have the most to lose from taking a stand, that is, women like me who have carved out a successful sinecure or career, have to be willing to risk insecurity – be it merely ridicule – in order to gain self-respect. And they have to understand that those of their sisters who are most exploited will be the last to join them. A worker’s wife, for example, is least free to join the movement. She knows that her husband is more exploited than most feminist leaders and that he depends on her role as the housewife-mother to survive himself. Anyway, for all these reasons, women did not move. Oh yes, there were some very nice, very wise little movements which struggled for political promotions, for women’s participation in politics, in government. I could not relate to such groups. Then came 1968, and everything changed. I know that some important events happened before that. Betty Friedan’s book for one, was published before ’68. In fact, the American women were well on the move by then. They, more than any other women, and for obvious reasons, were most aware of the contradictions between the new technology and the conservative role of keeping women in the kitchen. As technology expands – technology being the power of the brain and not of the brawn – the male rationale that women are the weaker sex and hence must play a secondary role can no longer be logically maintained. Since technological innovations were so widespread in America, American women could not escape the contradictions. It was thus normal that the feminist movement got its biggest impetus in the very heartland of imperial capitalism, even if that impetus was strictly one of economics, that is, the demand for equal pay for equal work. But it was within the anti-imperialist movement itself that real feminist consciousness developed. Whether in the anti-Vietnam War movement in America or in the aftermath of the 1968 rebellion in France and other European countries, women began to feel their power. Having understood that capitalism leads necessarily to domination of poor peoples all over the world, masses of women began to join the class struggle – even if they did not accept the term “class struggle.” They became activists. They joined the marches, the demonstrations, the campaigns, the underground groups, the militant left. They fought, as much as any man, for a nonexploiting, nonalienating future. But what happened? In the groups or organizations they joined, they discovered that they were just as much a second sex as in the society they wanted to overturn. Here in France, and I dare say in America just as much, they found that the leaders were always the men. Women became the typists, the coffee-makers of these pseudorevolutionary groups. Well, I shouldn’t say pseudo. Many of the movement’s male “heavies” were genuine revolutionaries. But trained, raised, molded in a male-oriented society, these revolutionaries brought that orientation to the movement as well. Understandably, such men were not voluntarily going to relinquish that orientation, just as the bourgeois class isn’t going to voluntarily relinquish its power. So, just as it is up to the poor to take away the power of the rich, so it is up to women to take away power from the men. And that doesn’t mean dominate men in turn. It means establish equality. As socialism, true socialism, establishes economic equality among all peoples, the feminist movement learned it had to establish equality between the sexes by taking power away from the ruling class within the movement, that is, from men. Put another way: once inside the class struggle, women understood that the class struggle did not eliminate the sex struggle. It’s at that point that I myself became aware of what I have just said. Before that I was convinced that equality of the sexes can only be possible once capitalism is destroyed and therefore – and it’s this “therefore” which is the fallacy – we must first fight the class struggle. It is true that equality of the sexes is impossible under capitalism. If all women work as much as men, what will happen to those institutions on which capitalism depends, such institutions as churches, marriage, armies, and the millions of factories, shops, stores, etc.. which are dependent on piece work, part-time work. and cheap labor? But it is not true that a socialist revolution necessarily establishes sexual equality. Just look at Soviet Russia or Czechoslovakia, where (even if we are willing to call those countries “socialist”, which I am not) there is a profound confusion between emancipation of the proletariat and emancipation of women. Somehow, the proletariat always end up being made up of men. The patriarchal values have remained intact there as well as here. And that – this consciousness among women that the class struggle does not embody the sex struggle – is what is new. Yet most women in the struggle know that now. That’s the greatest achievement of the feminist movement. It’s one which will alter history in the years to come.

***

Women on the right do not want revolution. They are mothers, wives, devoted to their men. Or, if they are agitators at all, they want a bigger piece of the pie. They want to earn more, elect more women to parliaments, see a woman become president. They fundamentally believe in inequality, except they want to be on top rather than on the bottom. But they will fit fine into the system as it is or as it will change a bit to accommodate such demands. Capitalism can certainly afford to allow women to join an army, allow women to join a police force. Capitalism is certainly intelligent enough to let more women join the government. Pseudosocialism can certainly allow a woman to become secretary-general of its party. Those are just reforms, like social security or paid vacations. Did the institutionalization of paid vacations change the inequality of capitalism? Did the right of women to work in factories at equal pay to the men change the male orientation of the Czech society? But to change the whole value system of either society, to destroy the concept of motherhood: that is revolutionary.

A feminist, whether she calls herself leftist or not, is a leftist by definition. She is struggling for total equality, for the right to be as important, as relevant, as any man. Therefore, embodied in her revolt for sexual equality is the demand for class equality. In a society where the male can be the mother, where, say, to push the argument on values so it becomes clear, the so-called “female intuition” is as important as the “male’s knowledge” – to use today’s absurd language – where to be gentle or soft is better than to be hard and tough, in other words, in a society where each person’s experiences are equivalent to any other, you have automatically set up equality, which means economic and political equality and much more. Thus, the sex struggle embodies the class struggle, but the class struggle does not embody the sex struggle. Feminists are, therefore, genuine leftists. In fact, they are to the left of what we now traditionally call the political left.

***

The struggle is just beginning, and in the early phases it makes life much harder. Because of the publicity the word “liberation” is on the tip of the tongue of every male, whether aware of sexual oppression of women or not. The general attitude of males now is that “well, since you’re liberated. Let’s go to bed.” In other words, men are now much more aggressive, vulgar, violent. In my youth we could stroll down Montparnasse or sit in cafés without being molested. Oh, we got smiles, winks, stares, and so on. But now it’s impossible for a woman to sit alone in a café reading a book. And if she’s firm about being left alone when the males accost her, their parting remark is most often salope [bitch] or putain [whore].
There’s much much more rape now. In general, male aggressiveness and hostility has become so common that no woman feels at ease in this town, and from what I hear in any town in America. Unless, of course, women stay at home. And that’s what lies behind this male aggressiveness: the threat which, in male eyes, women’s liberation represents has brought out their insecurity, hence their anger resulting that they now tend to behave as if only women who stay at home are “clean” while the others are easy marks. When women turn out not to be such easy marks, the men become personally challenged, so to speak. Their one idea is to “get” the woman.

***

Intellectual women, young women who are willing to risk marginalization, the daughters of the rich when they are willing and capable to discard their parents’ value system: these women, yes, are freer. That is, because of their education, life-style, or financial resources, such women can withdraw from the harsh competitive society, live in communes or on the fringes, and develop relations with other similar women or men sensitive to their problems and feel freer. In other words, as individuals, women who can afford it for whatever reason can feel freer. But as a class women certainly are not freer, precisely because, as you say, they do not have economic power. There are all sorts of statistics these days to prove that the number of women lawyers, politicians, doctors, advertising executives, etc., is increasing. But such statistics are misleading. The number of powerful women lawyers and executives is not. How many women lawyers can pick up a phone and call a judge or government official to fix anything or demand special favors? Such women must always operate through established male equivalents. Women doctors? How many are surgeons, hospital directors? Women in government? Yes, a few, tokens. In France we have two. One, serious, hardworking, Simone Weil, is Minister of Health. The other, Françoise Giroud, who is the Minister in charge of women is strictly a showpiece, meant to placate bourgeois women’s needs for integration into the system. But how many women control Senate appropriations? How many women control the editorial policy of newspapers? How many are judges? How many are bank presidents, capable of financing enterprises? Just because there are many more women in middle-level positions, as journalists say, in no way means they have power. And even those women must play the male game to succeed. Now, that doesn’t mean that I do not believe that women have not made progress in the struggle. But the progress is the result of mass action. Take the new abortion law proposed by Simone Veil. Despite the fact that abortions will not be covered by the national health program and hence will be more available to the wealthy than to the poor, the law is certainly a great step forward. But for all the seriousness with which Simone Veil fought for such a law, the reason she could present it is because thousands of women have been agitating all over France for such a law, because thousands of women have publicly claimed that they have had abortions (thus forcing the government to either prosecute them or change the law), because hundreds of doctors and midwives have risked prosecution by admitting they have performed them, because some were tried and fought the issue in the courts, etc. What I’m saying is that, in mass actions, women can have power. The more women become conscious of the need for such mass action, the more progress will be achieved. And, to return to the woman who can afford to seek individual liberation, the more she can influence her friends and sisters, the more that consciousness will spread, which in turn, when frustrated by the system, will stimulate mass action. Of course, the more that consciousness spreads, the more men will be aggressive and violent. But then, the more men are aggressive, the more women will need other women to fight back, that is, the more the need for mass action will be clear. Most workers of the capitalist world today are aware of the class struggle, whether they call themselves Marxists or not, in fact, whether they even heard of Marx or not. And so it must become in the sex struggle. And it will.

***

We must derive our theory from practice, not the other way around. What really is needed is that a whole group of women, from all sorts of countries, assemble their lived experiences, and that we derive from such experiences the patterns facing women everywhere. What’s more, such information should be amassed from all classes, and that’s doubly hard.

Edit from Simone de Beauvoir Interview 1976; Southampton University;

Also sprach Zarathustra, op. 30 is a symphonic poem by Richard Strauss, composed in 1896 and inspired by the book of the same title by Friedrich Nietzsche. It was first performed in Frankfurt, with the composer conducting. It was used in Stanley Kubrick’s 1968 film 2001: A Space Odyssey and as Elvis Presley’s and pro wrestler Ric Flair’s entrance music. The introduction is one of the most recognized pieces of music of the last 125 years.

Kazakova & Dmitriev

Thus Spoke Zarathustra (German: Also sprach Zarathustra), subtitled A Book for All and None (Ein Buch für Alle und Keinen), was composed by German philosopher Friedrich Nietzsche, in four parts between 1883 and 1885. It famously declares that “God is dead”, elaborates Nietzsche’s conception of the will to power, and serves as an introduction to his doctrine of eternal return.
“ O man, take care!
What does the deep midnight declare?
“I was asleep—
From a deep dream I woke and swear:—
The world is deep,
Deeper than day had been aware.
Deep is its woe—
Joy—deeper yet than agony:
Woe implores: Go!
But all joy wants eternity—
Wants deep, wants deep eternity.”