Consider this example: Marvel Comics publishes Spider-Man, Sony makes a Spider-Man film or videogame, and your local queer fan-artist sells an art zine or print inspired by that film. There is a cost associated with each of these items: the floppy or trade collected comic; a cinema ticket or streaming subscription; the art print itself. But, there is no ethical consumption. ‘Illegally’ downloading or streaming the film, torrenting or finding a hosting site for the comic, or pirating the zine are all the same act: you are overcoming the monetary gatekeeping of art. With one exception: if you ‘steal’ from Marvel, Sony or any other megacorp you might even be doing some good (with reservations); if you do it to an artist who is trying to pay their bills, you’re an asshole.
by Tesni Clare
It’s not an original idea: opportunistic, peripatetic capitalism works by capitalising on its own crises. The idea rings even truer for neoliberal capitalism.
It’s what Naomi Klein has dubbed ‘disaster capitalism’. Amidst public disorientation following a crisis, control is achieved by the imposition of economic shock therapy, or in other words, economic liberalisation – public spending is withdrawn, large scale privatisation occurs, and disaster is transformed into a shiny new investment. Private contractors move in, gobble up funding for their efforts to ‘clean up’, and billions get cut from government budgets.
by Jonathan Lee
I am probably not the image most people have in their mind when they think of a Gypsy.
My mother is of mostly Irish-American stock – which gives me a few ginger wisps in my beard, and a smattering of freckles across my nose and cheeks. My hair is dark brown, not black. I don’t wear a lolo diklo (red scarf) around my neck, or a staddi kali (black trilby hat) on my head. Most of the time I wear jeans and t-shirt, I rarely ever dance on tables, and I have no piercings or tattoos. I live in an apartment in the centre of a European capital with a woman whom I am not married to, and I travel only about 20 minutes maximum by foot every day to go to work.
If I ask you to close your eyes and picture a Gypsy in your mind’s eye you probably see someone with bangles and gold hoop earrings, floral patterned clothing, long hair, and dark flashing eyes. They may or may not have a tambourine, and may or may not be wearing a turban with a little gem in the centre holding it up. Maybe you see a fortune teller, or a travelling metalsmith? Perhaps a musician? If you are European, more likely you also see a beggar, a thief, a criminal.Continue Reading
by Beth Saward
Have you heard the news? America has solved sex trafficking. With the passage of SESTA/FOSTA, it will become a thing of the past, the internet will be safer and Freedom™ wins again. What’s that? You haven’t heard of this miraculous new law? Here’s how it works.Continue Reading
by Eli Lambe
Dave Eggers’ The Circle, both the book and the recent feature-length adaptation, is a dystopia formed around a Facebook/Apple/Google/Amazon-esque corporation, one which hosts and shares almost every aspect of its users lives. The novel does a remarkable job of capturing the subtle ways in which this model is marketed to us, how this format of data-as-product is often shrouded in apparently progressive buzzwords – community, accountability, transparency, participation – whilst the company which operates under this model does so under the same values as every other corporate entity.
There is a veneer of progressivity and respectability that companies adopt in order to retain and gain customers – like Facebook making it easier to harass trans people, or implementing guidelines that protect white men but not black children, and at the same time, for one month of the year, patchily providing a rainbow “pride” react to the users who liked lgbt@facebook. Perhaps not as extreme as Eggers writes in The Circle, but eerily close enough: “Anytime you wanted to see anything, use anything, comment on anything or buy anything, it was one button, one account, everything tied together and trackable and simple, all of it operable via mobile or laptop, tablet or retinal.”Continue Reading
by Gunnar Eigener
“But if you’re gonna dine with them cannibals, sooner or later, darling, you’re gonna get eaten….”
GMO agriculture regularly grab the headlines, whether it’s talk of ‘frankenfoods’ or the ability to generate larger crop yields. This has taken the focus away from an issue that is becoming increasingly detrimental to global health: the entry of industrial waste into the food cycle and human consumption.
GMOs, while unpopular, have been genetically altered so as to maximise the success rate of production of crops. This will save lives, enabling crops to grow in conditions that would normally tend to push harvests towards failure. The changing of weather patterns have created new wet and dry points, affecting crop cycles and affecting the amount of food available for communities already living close to the edge. But water is becoming an issue. Only about 3% of the world’s water is freshwater and with companies like Nestle being allowed to extract vast quantities from aquifiers for minimal cost, alternatives are being sought be provide enough water for crop irrigation.Continue Reading
by Jonathan Lee
In the post-imperialist Western world, liberal society is becoming ever more self-aware of social and cultural sensitivities, most evidently in the influence of the arts as a vehicle for perceptions of race, gender, sexuality and culture. Cultural appropriation is a topic hotly debated, and one where the divide between appropriation and appreciation can sometimes be uncertain. This ambiguity and subsequent argument is usually tied to power relationships, dichotomy in stereotypes (e.g. black hairstyles being perceived differently on white heads) and most often, the struggle for the appropriated culture to control its own identity.
The struggle for Roma to self-determine their own public identity — that being which is perceived by those outside of the Romany community — has historically been dominated by stereotypes of the ‘Gypsy other’. These myths, biases and often outright lies likely stem from the Middle Ages with arrival of the Roma in Europe. In an age of relative racial homogeneity, the Roma appeared as a foreign, outsider race whose dark countenance was associated with evil in a time of church hegemony and bigotry. The associations forged with the Roma during their early arrival were compounded by subsequent centuries of persecution and hatred, often based on conceptions of ‘the Gypsy other’ rather than interactions.Continue Reading