worker bee writes

"Join the SwarmTheMinuteMen.com and Electronic Disturbance Theater Virtual Sit-In Against Anti-Immigrant Websites, from Wednesday July 20th - Friday, July 22nd

To join, click here:

This, the second action coordinated by SWARM [1], is an attempt to move beyond the minutemen [2] - as one group of people working against migrants and migratory movement – to a systemic logic. This logic that pervades American society [3] is canonized in Academia and institutionalized in the US border Patrol. [4]

Three Cities Against the Wall'

Ramallah, Tel Aviv, New York

W: http://www.abcnorio.org/againstthewall/

THREE CITIES AGAINST THE WALL TO OPEN NOVEMBER 9, 2005

ART EXHIBITION IN THREE CITIES SHOWCASES WORK OF PALESTINIAN, ISRAELI, AND AMERICAN ARTISTS OPPOSED TO ISRAEL'S “SEPARATION WALL”

NEW YORK – Artists from three separate but vitally interconnected communities will participate for the first time in a one-of-a-kind art show that opens Nov. 9, 2005, in Ramallah, Palestine; Tel Aviv, Israel; and New York City. Three Cities Against the Wall brings together 56 painters, sculptors, filmmakers, and graphic artists united in opposition to the “Separation Wall” that Israel is constructing in the Occupied Territories of Palestine.

Anonymous Comrade writes:

"Biopolitics, Narrative, Temporality"
Polygraph 18

Polygraph: An International Journal of Culture and Politics, is seeking submissions for its next issue, "Biopolitics, Narrative, Temporality."

Call for Papers

Contemporary accounts of politics often coincide with strategies, theories, and experiences of temporality, whether they be historical periodizations, the experience of everyday life, or attempts to give figural or concrete form to such experiences through narration. If we understand narrative as the principal and necessary means through which one is able to make sense of time and temporal experience (and therefore also social change), we must recognize the centrality of narrative to any attempt to think politically; if we reject this claim, we must account for one's ability to make sense of lived experience in some other way.

Beyond this dilemma, however, we must acknowledge the prevalence of narrative as a means for understanding life (everyday or otherwise), causality, and political action, not only in the abstract, but in relation to specific forms of narrative and the different experiences of temporality they engender.

The Carnival of Values and the Exchange Value of Carnival

The Commoner

In this issue of The Commoner we are beginning to clear a path (or maybe several paths) out of the dust emerging from the front line, and try to make sense of what is the reason for the smoke and sparks. We see a strange phenomenon occurring: what we practice is often not what we value and what we value is often not what we practice (and in saying this let us not forget that “practice” means many diverse things: work, shopping, eating, filling forms, writing, taking the train, watching the telly, harvesting a crop, reading, struggling, changing nappies ... and each and one of these involve direct or indirect relations to the “other”).