Cuentas del día de una miscelánea en la Ciudad de México.

From The Sea, Freedom

Sealand map

Sealand is a micronation about six miles off the coast of England in North Sea. It’s a metal platform about the size of a football field, sitting atop two concrete pillars.

The platform was once a military fortress, built in 1943 to defend the United Kingdom against German aircrafts. It didn’t become a micronation until the birth of rock n’ roll.

In the 1960s, the British government wasn’t giving out enough broadcasting licenses to meet the demand for all the rock music that their youth was suddenly demanding. A bunch of DJs decided began setting up pirate radio stations on ships and abandoned British forts in the North Sea. From there they would broadcast rock music back to mainland England.

One such pirate radio DJ was Roy Bates. The British government kept hitting Bates with huge fines. So in 1967, Bates developed a bigger plan for his platform than a radio station: Roy Bates wanted to start his own country.

Roy thought this platform was uniquely suited for independence. It was six miles off the coast of England, and at the time, England’s territorial waters only reached three miles off shore. The law has since been changed and now England’s territorial boundaries extend twelve miles offshore.

Episode 174: From The Sea, Freedom, en 99% Invisible

Making different times equal is in fact the condition for a public space, that is to say a space affirming anybody’s ability to see, produce and think, to be created. The political power of art, rather than being in teaching, demonstrating, provoking or mobilizing, is in its ability to create public spaces thus conceived.

‘Absence’ then seemed the appropriate complement to ‘production’. Your watchword calls this pattern into question. It links production with the risk of the presence that verifies the effects while these have never been the object of any calculation. It links production and presence beyond the usual figures of generosity that exiles itself from art venues to reach the ‘non-audience’ or beyond a sacrificial exposure to the cruelty of the one to whom we come, powerless. It may seem contradictory to create a form that involves an Other while affirming one’s own production, without concession, without the need for a response. The answer might be that the two terms imply the presence of a third party that includes both of them and takes them beyond themselves. A Bijlmer Spinoza Festival, a Deleuze Monument, Twenty-Four Hours for Foucault: this means bringing into a contained time and space a power of thought, a power of community in which both the artist’s absolutely determined, absolutely autonomous proposition and the unpredictable participation of a ‘non exclusive audience’, an audience without specificity, can be included. The autonomous and the non-exclusive then both appear as two forms of universality that are linked not in the dual relationship of the encounter but because the proposition itself is already permeated by this power of universality and otherness that I call ‘presupposition of the equality of intelligences’ and which you refer to as the ‘love of the infinitude of thought’.

Jacques Rancière

Fragments of a discussion between Jacques Rancière and Thomas Hirschhorn (Via open!)

Pierre Huyghe Documenta (13)

La relación entre Arquitectura-Realidad

La construcción de espacios y sub-espacios revelarán al mundo concreto que existen construcciones paralelas a él. La arquitectura ficcional es una taxonomía distinta, reúne todas las entidades ficcionales: objeto, espacio, penumbra, arista, vértice, bancas-personaje. Acontecimientos, miedo, arrojo, realidad. La fusión de Arquitectura y Realidad, proceso similar a los restos de un meteroide, su forma complementaria es una vitrina imposible de ordenar, distintas ideas conviven en la vitrina, no todas las puedes limpiar con trapo, jabón, agua. La arquitectura es parte de la realidad, la realidad es el mundo. La arquitectura es una representación de la Realidad, nos proyectará batallas infinitas entre el espacio y el sub-espacio. En la arquitectura como en todas las profesiones/oficios/noches existen dos grandes divisiones: los miméticos y los teóricos. Para los primeros, la arquitectura es algo que refleja o texturiza la realidad. Los teóricos construyen sin ninguna referencia inteligente o asombrosa, no conocen la transmutación, son entes sin ideas. Todo lo que se construya de forma mimética contiene: ideas. Ideas, ideas, empalmes, ideas, galletas de romero, papas, empales, ideas, bancas, ideas-banca, ideas-galleta.



Susana Iglesias

Cultural capital manifests itself in virtual environments just as it does physically.

… digital mirror of people´s offline realities– …

The dreamer succeeds in removing herself from the periphery and takes a place at the top of the hierarchy of her own creation… Once again, the outsider builds a shelter where she can feel safe, protected. The dreamer creates new symbols and new content in a never-ending attempt to reach the centre from periphery.


W-DOT-COM from Yannick Val Gesto on Vimeo.

Ever tried. Ever failed. No matter. Try again. Fail again. Fail better.

Samuel Beckett, Worstward Ho, 1983.


Definimos con el nombre subespacio a una forma de hacer modelos físicos y/o digitales, escala 1:1, de la cual disponemos para contribuir activamente a la continua investigación sobre el espacio –espacios como maquetas sociales, experimentos, construcción-demolición paciente, moción constante, espacios-eventos, construcción de situaciones, diálogo a largo plazo, infraestructura pública1, oficinas, sistemas económicos independientes, viables, cambiantes, ambiguos, carentes de jerarquías, ¡libres!–.


  1. “Instead of trying to design institutions which, through supposedly impartial procedures, would reconcile all interests and values, the aim of all who are interested in defending and radicalizing democracy should be to contribute to the creation of vibrant, agonistic public spaces where different hegemonic political projects could be confronted.”
    Chantal Mouffe, “Agonistic Public Spaces, Democratic Politics, and the Dynamic of Passions,” in Thinking Worlds: The Moscow Conference on Philo­sophy, Poli­tics, and Art, edited by Joseph Backstein, Daniel Birnbaum, and Sven-Olov Wallenstein (Berlin and Moscow: Sternberg Press and Interros Publishing, 2008), 95–96.