Richard Barbrook and Andy Cameron’s The Californian Ideology, originally published in 1995 by Mute magazine and the nettime mailinglist, is the iconic text of the first wave of Net criticism. The internet might have fundamentally changed in the last two decades, but their demolition of the neoliberal orthodoxies of Silicon Valley remains shocking and provocative. They question the cult of the dot-com entrepreneur, challenging the theory of technological determinism and refuting the myths of American history. Denounced as the work of ‘looney lefties’ by Silicon Valley’s boosters when it first appeared, The Californian Ideology has since been vindicated by the corporate take-over of the Net and the exposure of the NSA’s mass surveillance programmes.Published in 1999 at the peak of the dot-com bubble, Richard Barbrook’s Cyber-Communism offers an alternative vision of the shape of things to come, inspired by Marshall McLuhan’s paradoxical ‘thought probes’. With the Californian Ideology growing stronger, the Net was celebrated as the mechanical perfection of neoliberal economics. Barbrook shows how this futurist prophecy is borrowed from America’s defunct Cold War enemy: Stalinist Russia. Technological progress was the catalyst of social transformation. With copyright weakening, intellectual commodities were mutating into gifts. Invented in capitalist America, the Net in the late-1990s had become the first working model of communism in human history.In an introduction written specially for this 20th anniversary edition, Richard Barbrook takes a fresh look at the hippie capitalists who shaped Silicon Valley and explains how their influence continues to this day. These thought probes are still relevant in understanding the contradictory impact of ubiquitous social media within the modern world. As McLuhan had insisted, theoretical provocation creates political understanding.Richard Barbrook is Senior Lecturer in the Department of Politics and International Relations at the University of Westminster, London, England. He is a trustee of Cybersalon and a founder member of Class Wargames. He has written about the politics of the Net and gaming in his books Media Freedom: The Contradictions of Communications in the Age of Modernity; The Class of the New; Imaginary Futures: From Thinking Machines to the Global Village; and Class Wargames: Ludic Subversion Against Spectacular Capitalism.
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This paper theorizes the spiritual processes of community entrepreneuring as navigating tensions that arise when community-based enterprises (CBEs) emerge within communities and generate socio-economic inequality. Grounded on an ethnographic study of a dairy CBE in rural Malawi, findings reveal that intra-community tensions revolve around the occurrence of ‘bad events’ – mysterious tragedies that, among their multiple meanings, are also framed as witchcraft. Community members prepare for, frame, cope and build collective sustenance from ‘bad events’ by intertwining witchcraft and mundane socio-material practices. Together, these practices reflect the mystery and the ambiguity that surround ‘bad events’ and prevent intra-community tensions from overtly erupting. Through witchcraft, intra-community tensions are channelled, amplified and tamed cyclically as this process first destabilizes community social order and then restabilizes it after partial compensation for socio-economic inequality. Generalizing beyond witchcraft, this spiritual view of community entrepreneuring enriches our understanding of entrepreneuring – meant as organization-creation process in an already organized world – in the context of communities. Furthermore, it sheds light on the dynamics of socio-economic inequality surrounding CBEs, and on how spirituality helps community members to cope with inequality and its effects.
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The richness of the studies presented is disappearing under a thick sauce of left-wing ideology and perceptions of globalization, making it too easy for ‘the enemy’ to neglect this book. Quotes like ‘To put it crudely, market tyrannies and state despotism have deepened inequalities and abrogate freedom both within and among nations’, are not very helpful in starting a more open debate on the marginalization of young people in different cultures and countries. I think the studies themselves are very convincing and do not need too obvious links to globalizing evil. The research observations are in contrast with the rather blunt social political analyses. The position of social work, given its empowering tradition with regard to excluded groups (such as many of the youth gangs and cultures in this publication), needs to be a self confident approach, focused on giving insight into and improving practices in the life world contexts of young people.
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