Friday, September 4, 2009

Brian And Andrew In Greece

PROGRAMME INTERVIEW WITH JUDITH REVEL

INTERVIEW It is titled "Education and culture factory in crisis' debate scheduled for tomorrow. Organized by the tidal wave of Venice, the meeting involved Pierluigi Sacco, an economist and professor Iuav, Monique Veaute, director of Palazzo Grassi, Andrea Fumagalli, an economist and Judith Revel, philosopher and professor at the University of Paris I. And we revel in advance with the themes of the debate. Today the factory culture is not so different from the traditional works: the massive use of temporary work, for outsourcing, and flexibility.

I think the word culture as the word production, are terms to be redefined. Just as we thought il mondo della produzione materiale come un mondo ignorante e grezzo, si è considerato la cultura come un fatto quasi aristocratico, che implicava fenomeni di rarefazione sociale. Oggi il fatto che la produzione si sia spostata sempre più in modo egemone su elementi immateriali anche dentro la produzione materiale fa sì che l'elemento del sapere, la circolazione dei saperi sia determinante per la produzione. Venezia è sì fabbrica di cultura perché ha musei, gallerie, fondazioni. Questo è vero. Ma qui c'è anche un'università importante che è un bacino di saperi e qualificazioni. La cosa nuova è che si è stabilito un rapporto tra le istituzioni culturali il cui circuito si è fissato nel secondo dopoguerra, e il academia, which was quite detached from reality.
Why? Even for trivial reasons: because the city was too expensive for students who are only passing through but remained unrelated to what it could offer. Today, the casual culture are the same as studying the Iuav, and vice versa, the students are at the same time, users of places of culture, a potentially valuable to the cultural institutions of the city, and a pool of skilled labor . The two worlds meet, and to be added to this third world, which is the economy, the processes of development. Cos'è oggi il valore?
Ho visto in questi giorni la metà della Biennale, nei padiglioni nazionali dei Giardini, era tanto che non percepivo - forse dalla Biennale di architettura curata da Fuksas dieci anni fa - una linea politica cosi netta. Una sorta di filo che si aggroviglia attorno all'implosione dello stereotipo del benessere materiale: gli appartamenti pieni di beni ammassati, la superficie liscia del design, l'apparire... Esemplari, se vuoi, mi sembrano il padiglione danese e quello finlandese, in parte anche quello francese. Come se ci fosse i gioco la consapevolezza che la mercificazione è ormai arrivata a un punto che essa stessa non può più sostenere - perché in realtà la vera wealth is elsewhere. We are careful, this is not to say - and the danger of misunderstanding is great, I know - that it's back to being poor to be happy, or that the rejection of consumption is enough to ensure a pseudo-ethical purity and Politics: I It always amazes people who have never thought of decrease as can be that kind of obscene speech - live with nothing to live happily ever after - when really three-quarters of the planet is in distress. Tell that to someone who is hungry you must eat less ... In short, the ultimate luxury this deprivation may also be voluntary, a bit 'like diets, with the inevitable accompanying moralistic discourse in general, the "twists" of the world of the haves ... Biennale But the tone seems happily different.
Yes, some pavilions seem to simply point out the contradiction in which there are: but how, you ask us works of art as objects of design from accumulating, and will do - at best - in museums or foundations, or some bank vault, at the very moment it is not so much an object to contain or embody value but the tangle of ideas, circuits, cooperation, ways of acting and imagine, instead, value, produce it! Look, it's like the Biennial was responsible for adding a chapter on Benjamin's essay on the work of Art in the Age of Mechanical Reproduction. Today, mass production is not the problem. Rather: What is the work of art when it is the social production that innervates the development? So, how does it jokingly the Danish pavilion, you can also hang a panel on the roof itself, "rent" with lots of details of a fake real estate: the world has changed.

The training has changed or should change?

is, I think, very obvious that the bulk of university education is made to keep students in a state of blindness - for example by hammering them that the centrality of work "old school" - that Ford, to be clear - Still exists, but that, paradoxically, have to accept new elements - a now massive unemployment, and when there is work, more flexible and absolute insecurity. Quell'apprendimento early silence and docility, in which we shall bow to working conditions that massacre whole life, I think it would already be at university. You are required to graduate in an area where there is employment. But at the same time, you are also asked to be versatile and ready to do a job for which you are not formed. We want students qualifying, but the university requires them paradoxically a massive deskilling, and the acceptance of bringing into play the whole sphere of life - leisure, affection, sexuality, health, nutrition and so on.
In short, the same culture goods.
All this passes through the university structure, recruitment mechanisms and / or co-option, programs, organization of places of learning materials: everything is done to conceal from those who produce knowledge - the community of students, researchers , administrative and technical workers together - how much is this knowledge, what is tempting to capital. They are accustomed to think that knowledge is like a can of coca-cola: just pay and swallow, even if it hurts! Instead, the knowledge, they are. The value, producing the them. Are expropriated. And then, just like years ago, it was said that the factory had to be the workers, now seeks to reclaim the Wave of institutions that are his. In Venice and elsewhere, today, talking about the university and the factory is the same thing. Perhaps we should further widen the circle: universities, certainly, but also whole pieces of insecurity more or less organized, immigrants - I think carers, of which there is much talk these days - artists, computer engineers, designers, teachers, housewives and home .. .

What they have in common?
Simply this: they are all part of a social and production has become immaterial. They create value directly, or are the condition of possibility. If you stop, it stops the country. Have you ever thought what would happen if the strike / carers throughout the country? Capital has tried to build a model to manage and exploit the social production. It's called financial activities - and we know how it went. The solution is a return to capitalism mom and dad, the solid, virtuous, material - one of the assembly line and the three 8. The solution is to take back all that value. How to read a slogan Wave this winter - noted at Global Beach 2009: Give me back my money!

Wave The student movement was disruptive. What do you think will happen now?

Non so qui in Italia. Però mi sembra che la risposta repressiva che esiste, e che cresce sempre di più, sia molto più pesante di quello che immaginiamo. Siamo accecati dalla sceneggiata napoletana di Berlusca and friends, ne ridiamo. A volte, ho l'impressione che dietro a tutto questo, ci sia da temere il peggio. Dietro alle tette e ai culi, c'è un altro tipo di oscenità, molto più pesante. Recentemente ho rivisto a Parigi il Salò di Pasolini. Fa un certo effetto, dopo, guardarsi intorno. Però mi sembra anche che gli spazi siano tanti, e che i movimenti continuino a strapparli, a investirli, a torcerli, a mangiarseli. Non solo: c'è tutto un sapere delle lotte che si accumula, una sedimentazione experiences, becoming an increasingly popular and political, even in worlds so far rather foreign to the Italian companies' motion. " Only in Venice, in the last 24 months: Rebiennale, which involved people from the neighborhoods, friends, students of architecture and the Iuav, the halls 'official' of the Biennale, but also collectives of architects who have come from many countries, sociologists, urban planners, philosophers, or the reinvestment of Morion, the strategic role of salt-Docks. In each of these realities, the university is central. The Wave has gone through in a powerful way to combat a range of fronts. Maybe that's where the problem arises that we must henceforth be solved, and that for me remains heavily open: the danger of not being able to articulate - not saying unify, would be tremendous: no, rather than tie in their diversity - different political experiences and subjectivity.
In France, the protest was disruptive. It is served to you?

We had almost a full semester of university strike, but the failure we had to build communities from various parts of the movement - students, researchers and non-temporary, administrative staff and technicians, health care and hospitals , the indicators, immigrants with or without immigrants - has weighed enormously. We lost. Corporatism that has lost yet exists in the movement, and that blocks the recognition of the common dimension of the struggle: biopolitical struggles, struggles for a socially and politically qualified life, struggles to recover what is ours, struggles to reinvent institutions up to this common, namely a absolute democracy.

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