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Tag Archives: Time Travel




Again, A Time Machine – Final Part


Presented as part of Book Works’ Again A Time Machine, an exhibition in which the twin poles of archive and distribution are explored through new art commissions, performance and the written and spoken word, SPACE hosts the first UK retrospective of Stewart Home’s work.

Exhibition continues: 6 April to 20 May 2012

Monday to Friday 10am-5pm

Saturday to Sunday 12-6pm

SPACE, 129-131 Mare Street, London E8 3RH

Tel. 020 8525 4330

Collected here are more than thirty years of cultural interventions, including Art Strike Bed, Vermeer II and Becoming (M)other (in which Home re-imagines his mother’s 1960s modelling portfolio in ways that would make Cindy Sherman blush), and issues of Smile, Re-action, novels, pamphlets, films and other ephemera. In his multiple egoistic persona Home claims to have strived not just for greatness but also grooviness and is more than ever convinced that since the world is disenchanted, telling outrageous lies is the only means of approaching ‘truth’ and thus making life fabulous once again.


A Night of Psychedelic Noir

Sunday 20 May 9pm-late

The exhibition concludes with a night of readings by Home, and Semina authors Katrina Palmer and Bridget Penney, and a screening of cult kung-fu films, including Master of the Flying Guillotine.

Sarah Pierce

The Artist Talks

Jonathan Monk

Dora Garcia

Make the Living Look Dead

The Happy Hypocrite

Opening 17 April 6.30-8.30pm

18 April to 2 June 2012

Wednesday to Saturday 12-6pm

The Showroom, 63 Penfold Street, London NW8 8PQ

Tel. 020 7724 4300

Sarah Pierce’s The Artist Talks, co-commissioned by Book Works and The Showroom for Again, A Time Machine, extracts and fabricates the momentary gestures, fleeting asides, verbal punctums and playful interruptions that often disturb the conviction of an apparent ‘finished’ work or the flow of a prepared speech.

Drawing from a range of references including interviews with students from Bard College, the Brechtian chorus and the poet Rainer Maria Rilke’s lectures on the work of Auguste Rodin, Pierce restages the talk as a choreographed event – an assemblage of actions and objects that attempts to disrupt finality of an artwork through both invention and deferral.

The Artist Talks is joined by work from previous stages of Again, A Time Machine, including live readings from All the Stories by Dora Garcia, Jonathan Monk’s A Poster Project, Book Works’ moving image and sound archive compiled by Karen Di Franco and James Brook, and Make the Living Look Dead, a fictional archive of material formed by interventions and additions by a selection of Book Works’ artists.


‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)

‘Human Herbs’ – a new remix and new video by Cold Hands & Quarter Moon:

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Call For Papers
As editors of a book proposal accepted for publication by Cambridge Scholar Publishing, we announce a call for submissions to a collection of essays exploring the connection between concepts of time and social change. The volume will have a strong focus on interdisciplinarity, the fusion of theory with practice, and presenting possibilities for ways in which the consideration of alternative notions of time could bring about social change. Thus it is not only practical philosophy papers that we invite, but also contributions from fields such as literary studies, media studies, cultural studies, gender studies, postcolonial studies, sociology and political science.

The Revolution of Time in a Time of Revolution
The year 2011 marked a global turn in acts and ideas about revolution. Western culture and media categorized uprisings in Egypt, Libya, Yemen and other nations as “the Arab Spring.” Yet revolution does not take part only on the national stage: radical social change is constantly being called for globally on the levels of gender, race and class, reflecting a future-oriented view of time that aims to change the thrust of history.

Merely looking into the future is itself a limited way of evaluating approaches through which we can create a more just society. Philosophers have long critiqued the patriarchal, linear notion of time reflected in national narratives and teleological worldviews, which often function only to reinforce the status quo. Marx himself calls for an end to temporal limitations, while Negri considers the possibilities of kairos time, and Deleuze and Guattari the importance of becoming, expanding into Agamben’s and Benjamin’s notions of messianic time.

Time is thus not simply socially constructed notions of linear clock time and teleological conceptions of history, but rather time is an encounter that differs according to human experience. Julia Kristeva’s work on women’s time, for example, outlines the cyclical temporalities and specific subjectivities unique to women, while Robert Levine suggests that climate can have an effect on the pace of life in  various countries, although postcolonial writers have critiqued this perspective as at least uninformed if not racist. Literary, postcolonial and media studies conceive time as something that can be reversed or stopped altogether, portraying history as plural and emphasising the subversive and oppressive facets of time ideologies. 

Nations are held together by popular conceptions of shared times which often function to exclude minorities and repress their actual histories, while class antagonisms are partly characterised through ideas of productive time and leisure time.

The breaking and rupture of such a standardized conception of time which remains that of Western Modernity is the task of the essays being collected in this work, seeking “to brush history against the grain” as Benjamin would have it. Non-Western belief systems have also put forward alternative conceptions of time. Indigenous cosmologies, for instance, portray time as cyclical, while Buddhism separates time into tiny moments or even offers possibilities of transcending time. Literary, postcolonial and media studies conceive time as something that can be reversed or stopped altogether, portraying history as plural and emphasising the subversive and oppressive facets of time ideologies.

The Revolution of Time in a Time of Revolution is interested in the intersection between theory and practice, including case studies that consider ways in which ideologies of time and alternative temporalities can be useful for solving conflicts and overcoming stereotypes created around questions of gender, race, ethnicity and socio-economic inequality. Time-perception is often used as a tool for marginalisation, but the alternative temporalities of the subaltern may also provide a way out of current restrictive policies around the world. The focus of the collection will be on time as an element of radical activism: how can visions of the future and the past, embodied time, untimely time, protest time and political time be implemented both theoretically and practically in order to change the way in which time functions as a vital element of social, political and cultural revolution?

As a thread that connects human life on so many levels, time is at once both subtle and dominating, reminding us that the moment of change must be seized before time itself, our creation, escapes us, or that to enact change we must escape or recreate time, or do something totally new with time. There has never been a better time to consider how both ancient and modern, philosophical and aboriginal conceptions of time and temporality might be employed in a quest to reconcile alternative  histories, and to bring about radical social change.

Please email expressions of interest in the form of an abstract (up to 500 words) with “Time and Revolution book proposal” in the subject line, as an attachment to Cecile Lawrence at ( by the 8th of January 2012, with a c.c. to Natalie Churn at messiahy@hotmail.comand, Christian Garland

Please send your completed submission as a Microsoft Word document by Sunday, the 31st of January 2012.

Contributions should be written in Times New Roman and follow the Chicago referencing style or we won’t consider them. Authors of accepted papers will receive a short guide to the specific Chicago method to be used for references. If your article includes images, please let us know in advance. Papers should be no more than 3,000  words in English or approximately 20 double spaced pages, inclusive of notes and bibliography, prepared for anonymous review, must be the original work of the author, and previously unpublished. Please also include a brief biographical statement of no more than 50 words.

We look forward to receiving your contributions.
Co-editors Cecile Lawrence, Natalie Churn and Christian Garland.


‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)

‘Cheerful Sin’ – a new song by Victor Rikowski:

Posted here by Glenn Rikowski

Cold Hands & Quarter Moon:

Rikowski Point:


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What are grey vampires and how do they retard the insurrectionary potential of digital  discourse?  How does Derrida’s notion of hauntology contribute to an understanding of dubstep artist Burial?  Is ‘Basic Instinct 2’, routinely derided as a cine-atrocity, a Lacanian reworking of Ballard, Baudrillard and Bataille in service of the creation of a ‘phantasmatic, cybergothic London’?  What is interpassivity and in what ways has it come to define the corporatized incarceration of modern academia?

Over the last decade, Mark Fisher has established a reputation as one of the exhilarating cultural theorists in Britain.  A co-founder of the Cybernetic Culture Research Unit (CCRU) at Warwick University ­and described by Simon Reynolds as the academic equivalent of Apocalypse Now’s Colonel Kurtz ­ he brings together psychoanalysis, political analysis and speculative fiction to create an extraordinary body of rogue scholarship, a theory-rush with few parallels.

Fisher is the author of ‘Capitalist Realism’, the editor of ‘The Resistible Demise of Michael Jackson’ (both Zer0 Books, 2009), and writes regularly for Sight and Sound, Film Quarterly, The Wire and Frieze, as well as maintaining a well-known blog at  He teaches at the University of East London, Goldsmiths, University of London, and the City Literary Institute.

The Colloquium for Unpopular Culture and NYU’s Asian/ Pacific/ American Studies program are pleased to be hosting Fisher’s first talks inAmerica.

See ‘ The Metaphysics of Crackle’, at:


WHEN: Wednesday 4 May 2011, 6:30pm
WHERE: Room 471, 20 Cooper Square [East 5th and Bowery]

”Through their generic and transient qualities ­ workstations devoid of personal effects, relations with colleagues as fleeting as those with passengers on a commuter journey ­ many workplaces now resemble non-places, either literally, as in the case of a hotel, corporate coffee chain or out-of-town supermarket, or symbolically, in the form of temporary assignments for faceless employers (dis)located in anonymous buildings, where the worker-commuter then follows the same global timetables, navigates the same software applications and experiences the same sense of placelessness, the feeling of being mere data in the mainframe.”

So writes Ivor Southwood in his analysis of precarious labour, ‘Non-Stop Inertia’ (2011). In the last decade, the proliferation of corporate non-places has been accompanied by the spread of cyberspace-time, or Itime, a distributed or unpunctuated temporality. It’s no coincidence that, as this unmarked time increasingly came to dominate cultural and psychic space, Derrida’s concept hauntology (re)emerged as the name for a paradoxical zeitgeist.  In ‘Specters of Marx’, Derrida argued that the hauntological was characterised by ‘a time out of joint’, and this broken time has been expressed in cultural objects that return to a wounded or distorted version of the past in flight from a waning sense of the present. Sometimes accused of nostalgia, the most powerful examples of hauntological culture actually show that nostalgia is no longer possible.

In conditions where pastiche has become normalised, the question has to be: nostalgia compared to what? James Bridle has recently argued that ‘the opposite of hauntology … [is] to demand the radically new’, but hauntology in fact operates as a kind of thwarted preservation of such demands in conditions where – for the moment at least – they cannot be met. Whereas cyberspace-time tends towards the generation of cultural moments that are as interchangeable as transnational franchise outlets, hauntology involves the staining of particular places with time – albeit a time that is out of joint. In this lecture, Fisher will explore the hauntological culture of the last few years in relation to the question of place, using examples from music (Burial, The Caretaker, Ekoplekz, Richard Skelton), film (Chris Petit, Patrick Keiller) and fiction (Alan Garner, David Peace).


WHEN: Thursday 5 May 2011, 6:30pm
WHERE: Room 471, 20 Cooper Square [East 5th and Bowery]

”It would be best, perhaps, to think of an alternate world – better to say the alternate world, our alternate world – as one contiguous with ours but without any connections or access to it. Then, from time to time, like a diseased eyeball in which disturbing flashes of light are perceived or like those baroque sunbursts in which rays from another world suddenly break into this one, we are reminded that Utopia exists and that other systems, other spaces, are still possible” (Fredric Jameson, ‘Valences of the Dialectic’).

In his 2009 book ‘Capitalist Realism’, Mark Fisher started to explore some of the affective, psychological and political consequences of the deeply entrenched belief that there is no alternative to capitalism. After 1989, capital seemed to enjoy full spectrum dominance of both global space and the unconscious. Every imaginable future was capitalist.  What has been mistaken for post-political apathy, Fisher argued, was a pervasive sense of reflexive impotence in the face of a neoliberal ideological program which sought to subordinate all of culture to the imperatives of business. The subject of post-Fordist capitalism is no passive dupe; this subject actively participates in an ‘interpassive’ corporate culture which solicits our involvement and encourages us to ‘join the debate’.

As Fisher argues in the book, education has been at the forefront of this process, with teachers and lecturers locked into managerialist self-surveillance, and students induced into the role of consumers.

In the eighteen months since ‘Capitalist Realism’ was published, the neoliberal program has been seriously compromised, but capitalist realism has intensified – with austerity programs pushed through on the basis that it is unthinkable that capitalism should be allowed to fail. At the same time, this new, more desperate form of capitalist realism has also faced unexpected challenges from a militancy growing in Europe, the Middle East and even in the heartlands of neoliberalism such as the UK and the US. Now that history has started up again, and Jameson’s ‘baroque sunbursts’ flare brighter than they have for a generation, we can begin to pose questions that had receded into the unimaginable during the high pomp of neoliberal triumphalism: what might a post-capitalism look like,
and how can we get there?

Fisher will argue that the Left will only succeed if it can reclaim modernity from a neoliberal Right that has lost control of it. This entails understanding how the current possibilities for agency are contoured and constrained by the machinery of what Deleuze and Foucault called the Control Society, including cyberspace, the media landscape, psychic pathologies and pharmacology – failures to act are not failures of will, and all the will in the world will not eliminate capitalism. It also entails recognising that neoliberalism’s global hegemony arose from capturing desires which it could not satisfy. A genuinely new Left must be shaped by those desires, and not be lulled, once again, by the logics of failed revolts.



‘I believe in the afterlife.

It starts tomorrow,

When I go to work’

Cold Hands & Quarter Moon, ‘Human Herbs’ at: (recording) and (live)

‘Maximum levels of boredom

Disguised as maximum fun’

Cold Hands & Quarter Moon, ‘Stagnant’ at: (recording) and (live, at the Belle View pub, Bangor, north Wales)  

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Critical Marxist Review of Class and Society

145-157 St John Street, London EC1V 4PY, United Kingdom


Dear Friends and Comrades,

I am writing to you with regard to a new project I have undertaken to appeal for help.

The Future Present is a critical Marxist journal will be launched shortly.  Though published in London, England The Future Present is being published in close cooperation with comrades from as far apart as Ukraine, Russia, Bosnia and Scotland.  We are pleased to have the extensive participation of Marxists from Ukraine, and also other countries of the former USSR and Yugoslavia and future issues we will  give voice to the discussions and debates of these comrades who are struggling to overcome the legacy of Stalinism.

In the pilot issue of The Future Present we publish for the first time in English a range of articles both contemporary and historical. These address a number of questions of fundamental importance.  The includes reclaiming communism for today, the national question and possibility of a global revolutionary strategy in the 21st century.

In the pilot issue is published an exclusive translation of the essay by the Russian Marxist theorist Aleksandr Tarasov World Revolution 2.  This is accompanied by a range of articles on the question of communism and the national question with publication for the first time in English of articles by Lev Yurkevych and his polemics with Lenin from 1914 and 1917.  

In forthcoming issues we shall continue this work with including an examination of the problem of counter revolution arising from within the revolution itself.  Work has already begun on new translations of rare texts by Volodymyr Vynnychenko, The Revolution in Danger (1920) and Bolshevist Bonapartism by Ivan Maistrenko (1948).  It is hoped also to include English translations of the documents of the opposition Democratic Centralist faction in the Russian Communist Party (Bolsheviks). 


The Future Present is an initiative which depends entirely on its readers and supporters.  It is in serious need of funds to ensure the new initiative gets going and can sustain itself.  Please show your solidarity with The Future Present by making a donation, no matter how small it can help a great deal with this new journal of critical Marxism and contributing towards a new emancipatory communism for the 21st century. 

A cheque can be made to The Future Present at the above address or for transfers account details can be supplied on request.  Any assistance is greatly appreciated.

Yours in solidarity

Chris Ford


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The Philosophy, Interpretation, and Culture Student Alliance at Binghamton University (S.U.N.Y.) Presents:
*The Revolution of Time and the Time of Revolution*
*A conference*
The 25th – 26th of March, 2011

Keynote Speaker:  Dr. Peter Gratton, Assistant Professor of Philosophy, University of San Diego, CA

What sense of time is produced through radical politics? Is the understanding of time as future part of a radical imagination? If the commitment to radical social change involves looking forward into the future, will that leave us with a sense of futurity that depends on the linearity of yesterday, today, and tomorrow?

To interrogate the emergence of radical creations and socialities, we welcome submissions that theorize time as it relates broadly to politics, cultural conflicts, alternative imaginaries, and resistant practices. Time has historically been thought and inhabited through a variety of frameworks and styles of being. At times the present repeats or seems to repeat the past. There are actions that seem to take place outside of time, to be infinite or instantaneous.

Theories of emergence view time as folding in on itself. Indigenous cosmologies and Buddhist philosophers put forward the possibility of no-time or of circular and cyclical time.

The radical question of time is one around which the work of many scholars has revolved: Derrida on the to-come [*a-venir*] of democracy, Negri’s work on *kairos*, Agamben on kairology, Santos on the expansive notion of the present, Deleuze and Guattari on becoming. This heterological list is far from exhaustive, while hinting at the depth of the theme that our conference cultivates. A central political concern, time invokes our most careful attention and the PIC conference provides the setting for this endeavor. We must find the time for time.

At its core, this conference seeks to explore the relationship between time and revolution. Time here may mean *not just *simple clock and calendar time but rather a way of seeing time as part of a material thread that can go this way and that, weaving* *together* *the fabric of political projects producing the world otherwise. Ultimately, the question of time fosters a critical engagement with potentiality, potency, and power; as well as with the virtual and the actual, of the to be and the always already.

We seek papers, projects, and performances that add to the knowledge of time and revolution, but also ones that clear the way for new thinking, new alliances, new beings.

Some possible topics might include:

  – Radical notions of futurity, historicity, or the expansive present.

  – Conceptions on the right moment of action.

  – The political reality of time as stasis or cyclical.

  – The colonial creation of universal time, and decolonial cosmologies of time.

  – Work on thinkers of time and revolution.

  – Work on potentiality, the virtual, and the actual.

  – Capital and labor time.

In keeping with the interdisciplinary emphasis of Binghamton University’s Program in Philosophy, Interpretation and Culture, we seek work that flourishes in the conjunction of multiple frames of epistemological inquiry, from fields including, but not limited to:  postcolonial studies, decolonial studies, queer and gender studies, ethnic studies, media and visual culture studies, urban studies, science and technology studies, critical theory, critical animal studies, continental philosophy, and historiography.

Workers/writers/thinkers of all different disciplinary, inter-disciplinary, and non-disciplinary stripes welcome, whether academically affiliated or not. Submissions may be textual, performative, visual.

Abstracts of 500 words maximum due by Feburary 1, 2011.  In a separate paragraph state your name, address, telephone number, email and organizational or institutional affiliation, if any.

Email proposals to: with a cc: to

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Speed of Life


Boris Groys


Boris Groys talks at the ICA

Wednesday 21st July, 6.45pm

Institute of Contemporary Art
12 Carlton House Terrace

Tickets £12

With the collapse of neoliberalism, the idea of communism has made a surprise return to the table.  Thinkers such as Slavoj Zizek, Toni Negri and Alain Badiou, have argued that communism, a society based on equality, is now proved to be the only alternative to the chaos of capitalism. Building on this discussion, the renowned art critic and thinker Boris Groys argues that the strength of the communist vision comes from the fact that it represents the subordination of the economy to politics.

For more information on the event or to buy tickets go to:

Or call the ICA box office on +44 (0)20 7930 3647



Boris Groys’s lecture at the TATE MODERN

Thursday 22nd July, 6.30-8pm
Tate Modern
Starr Auditorium
53 Bankside

Tickets £10

In this special lecture Boris Groys, will respond to the FRANCIS ALYS’ exhibition at Tate Modern with the provocative and counter-intuitive insight that has made him one of the most important thinkers and art critics today.

For more information on the event or to buy tickets go to:

Or call the TATE box office on +44 (0)20 7887 8888


Boris Groys is Professor of Aesthetics, Art History, and Media Theory at the Center for Art and Media Technology in Karlsruhe, and since 2005, the Global Distinguished Professor in the Faculty of Arts and Science, NYU. He has published numerous books including Art Power and The Total Art of Stalinism.


Since Plato, philosophers have dreamed of establishing a rational state rules through the power of language. In this radical and disturbing account of Soviet philosophy, Boris Groys argues that communism shares that dream and is best understood as an attempt to replace financial with linguistic bonds as the cement uniting society. The transformative power of language, the medium of equality, is the key to any new communist revolution.


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