Agenda: Practicas de cuerpo y cuidados colectivos.

Collective care, physical confort, a way to play different identities, a place to touch and be touched from a gentle movement for all types of bodies. The creation of a collective spell ritual of revolution and care.

Es un taller de cuerpa, para movernos desde la materialidad de la piel, musculos, el peso de los huesos. Al presentarnos en grupo, jugaremos con las identidades, seremos muchas y las otras también. Activaremos la cuerpa colectiva, para sentirnos a tierra, conectadas con el espacio y les otres.

Languages: Castellano, English. Posibilidad de chapurrear Francés.

Agenda: network of networks

Reti di reti, come rimanere in contatto e come trovare i punti comuni delle lotte per fare in modo di iattivare le possibilità moltiplicatorie delle reti. Reti sorelle di argomenti diversi che abbracciano la politica intersezionale. Raccolta di racconti di coesistenza ed appoggio tra strutture umane e materiali che si allargano geograficamente e tematicamente. Lavoro sul consenso e le attività che attuano una trasversalità multidisciplinare. Costruzione di un dialogo e disegno collettivo che sia riproducibile, ingrandibile ed includente. Ricerca radiante di solidarietà.

Language: it-pt-es-en

Notas en castellano:
La charla se centró en pesar en torno a redes humanas y de computación porque hay conceptos que coinciden. Se presentó como una charla experimental.

Todo es efímero, compartiremos ideas efímeras.

 

1. Redes humanas:

En la imaginación o al dibujarlas, cuando se piensa de redes locales y globales se trazan de la misma forma. El primer dibujo puede ser una red local. En una red global habrá un cojunto de nodos de la red local y otros fuera de ella. Hay personas que serían los “hubs”, puntos de comunicación entre estas redes.

Otras veces cuando se piensa en redes tiene adopta una forma en 3D. Por ejemplo: en THF cada persona trae diversos temas: tecnología pero también ecología, cuidados, arte. Es multidimensional, no una red 2D. Esta intersección puede darse en la dimiension geográfica, feminista, ecología, de salud.

¿Cómo gestionamos estos conceptos? A veces dividimos en temas y a veces encontramos temas transversales. Uno de estos temas transversales es consenso, que es diferente a estar todas de acuerdo o la unanimidad.

 

2. Redes de máquinas:

Los conceptos sobre las máquinas (las tecnologías) son creados por personas. En Internet, los diseño, como los de los protocolos son creados por cis-hombres blancos.

Sin entrar mucho en lo técnico, me fascina el nivel ISO/OSI,su niveles de abstracción. En cambio, el nivel físico es el más limitado. ¿Cómo lo arreglan? Lo arreglaran en binario, es lo único que existe en binario.

El nivel físico (el hardware) refiere a cables, red óptica, ondas electromagnéticas. Eso es lo binario. Encima de esta capa ponemos la primer abstracción: la identificación de tarjeta (MAC address), ésta serían los edificios. En la tercera capa tenemos otro identificativo que es el segundo nivel de abstracción que permite poder movernos en la red, es la capa de transporte TCP/IP. Hay un acuerdo de todos los protocolos para usar IP. Y, sobre IP hay otros protocolos, como UDP y TCP.

Hay otros niveles intermedios pero el último, al que llegamos en esta plática son las aplicaciones, es el software que se desarrolla sobre esos protocolos de los que hablábamos antes. En el software estamos mucho menos limitadas. Podemos escribir cualquier algoritmo o secuencia. Tenemos espacio para otras cosas no inventadas.

En el cómo funciona Internet (esta red de redes) es una acuerdo de no competición, de neutralidad de red.

Esto sería genial para las redes humanas, ¿por qué no lo hablamos má?

En el libro de Petterson “Redes de computadores” se habla del concepto “sliding windows” (ventana corredera) que sucede en la capa de transporte y tiene como objetivo la idea del control de flujo. En ese esquema, el algoritmo del emisor es inteligente y el destinatario es tonto. Pero el algoritmo falla cuando el destinatario dice al remitente que no puede recibir toda su información por ser más lento. Entonces el destinatario va llenando su búfer y antes de que se llene el búfer, escribe nuevamente al que envía la información si éste está libre.

¡La idea de mantener activa una comunicación humana en el tiempo y espacio es muy buena!

 

3. Preguntas, comentarios

#0: Las redes locales son muy diferentes viviendo en un pueblo o una gran ciudad. El concepto de local es difícil de definir.

#1: Encuentro este tema muy interesante, por supuesto hay gran paralelismo, también en conceptos técnicos. Hay servidoras arrogantes. IP es tan importante en la comunicación, que vas a usar esa dirección en esa comunicación, que es un acuerdo. Comprar una IP es muy cara. No existe en la realidad.

#2: La neutralidad de la red se concibió hace mucho tiempo. Pero ahora las grandes empresas intentan romperla y aplicarle privilegios y capitalismo. En la práctica ya se rompe y hay acuerdos comerciales por los cuales ciertas aplicaciones son gratuitas para todos los dispositivos (las uses o no) y por tanto para algunas personas que no pueden pagar datos constantemente “Internet” son solo esas aplicaciones de las grandes tecnológicas. El principio (técnico) de neutralidad de la red no se sostiene sin un anclaje (político) más amplios que lo sustente.

¿Qué es la cooperación? Tal vez la neutralidad de la red no fue diseñada desde el sentido de la cooperación sino desde una necesidad de utilidad.

#3: Paralelismo de ideas:
* local es la forma más limitada a los límites materiales para moverse y conectada al nivel físico OSI
* hay tres modelos de conexión entre servidores: p2p, federación, cliente y servidor. La federación es la forma más cercana a las relaciones humanas.

Agenda: Capitalist Sorcery, Technology and Recipes of Cyber Resistance: A Transfeminist Perspective

The proposed essay consists of an enterprise that seeks to bring into dialogue, from a transfeminist perspective, cyborgs, estrogen, hack and sorcery. Inspired by Donna Haraway, it aims to create a political myth capable of displacing the images of technological making and creating space for possibilities of resistance. Through the notion of Pharmakon, term borrowed from the Greeks by the philosopher of sciences, Isabelle Stengers invites us to reactivate the sorcery that have been extirpated from the sciences as a measure for its establishment as hegemonic truth.

By taking the body as a techno-living system, in line with Haraway, I seek to reflect on the construction of possible paths for a hacker transfeminism that, in face of the notion of transcendent witchcraft of capitalism, proposed by Pignarre and Stengers, could produce, through a multiplication of immanent and minority sorcerers, counter-witchcrafts, recipes for technological disenchantment that could undermine, at least in part, the production of impotence typical of capitalist sorcery.

Language: English

Agenda: Technics to sense the invisible: From dowsing to making antennas or listening to our electromagnetic world and telling stories of experimental vodoo science practises of women in the 19th centuary and beyond

(en)Electromagnetic waves artificial or natural, light waves, psychic waves that travel across our bodies and landscapes, of animated or inanimated elements. They are partially absorbed by these bodies and elements. We say that they are eternal and that they never die, they wander for ever in the cosmos when they manage to escape our atmosphere. They are different in nature and size ranging from the size of a football yard to sub atomic scale, constituted of vibrations born from the encounter of electronic and magnetic fields. Most of them are invisible to the eye, they travel in vacuum at the speed of light and are absorbed by conductive surfaces that they use as antennas to propagate. Radio waves reconnect our voices, telephone conversations, messages, sounds and data’s throughout sophisticated devices or hand crafted ones made of copper wires, lost objects, animated body’s, solar energy and electronic components made of rocks and aqueous elements. that can emit or receive these waves.
Some investigators of the invisible use small sticks that senses the sites energy, they have managed to operate their bodies as radio antennas by tuning to the different frequency of the electromagnetic landscape. They say that space and time does not exist in the world of waves and that we can connect and transmute our presence through them. We will explore the techniques can allow us to sense our etheric environments from experiences led by women in the 19th century and forward by building our own sensing instruments.

(fr)Des ondes électromagnétiques artificielles ou naturelles, des ondes lumineuses, des ondes psychiques qui traversent nos corps et les paysages, les éléments animés ou inanimés. On dit qu’elles sont éternelles et ne meurent jamais, elles divagueraient pour toujours dans le cosmos quand elles parviendraient à s’échapper de notre atmosphère. Elles sont de nature et de tailles diverses, constituées de vibrations nées de la rencontre des champs magnétiques et électriques. Elles sont pour la plupart invisibles à l’œil, elles voyagent dans le vide à la vitesse de la lumière et s’absorbent dans les surfaces conductrices qui leur servent d’antennes pour se propager.
Elles relient nos voix, nos conversations, nos messages, sons et donnés par le biais d’appareils sophistiqués ou d’autres très artisanaux fabriqués de fils de cuivre, d’objets glanés, de corps animés, d’énergie solaire, de composants électroniques constitués de pierres ou d’éléments aqueux. Certaines chercheur.e.s d’ondes ont de simples petites baguettes qui leur permettent de sentir l’énergie des lieux, d’autres sont parvenues à ce que leurs corps deviennent des radios antennes en se tunant aux différentes fréquences du paysage électromagnétique. Ils disent que l’espace temps n’existe pas dans le monde des ondes, que nous pouvons nous connecter et transmuter nos présences via elles. Nous explorerons les techniques qui nous permettent de sentir nos environnements éthériques à partir d’expériences menées par des femmes au 19ème siècle et au delà en fabricant nos propres instruments de captations.

Language: English + French

Agenda: Presentación de La Pluri (y propuesta secreta)

La Pluriversidad Nómada es un proyecto en gestación que surge de una experiencia política, creativa y vital, específica y situada. Nos hemos encontrado hace años en Barcelona, una ciudad en la que no habíamos nacido, participando de espacios donde se cruzaba arte y política. Los nuevos modos de hacer que presenta la Pluriversidad se conecta con estas experiencias donde las formas de relacionarnos, la creación colectiva, las conexiones internacionalistas, las vidas migrantes y el trabajo nómada condicionan unos modos particulares de responder a ciertas prácticas encarnadas: como el trabajo con el cuerpo, la identidad y la sexualidad, de instancias de autogestión radical, de precariedad vital. De aquí vienen nuestras experiencias y saberes y nos parece relevante darles un lugar como parte de los agentes que alimentan y nutren desde la base este proyecto actual.

La Pluriversidad Nómada como un proyecto pedagógico que resiste al monocultivo, rizomático, parcialmente autónomo y nómada que busca pasar del conocimiento uni-versal a un pluri-verso de sentido y saberes situados en el cruce artes, tecnociencias y ecologías. La Pluriversidad Nómada cuenta con los siguientes Institutos: de auto-experimentación, de estudios del pasado, presente y futuro especulativo, de fermentación y transplantación, de cartografías heridas, de dimensión material de las nubes, de traduccción y transferencia y el de oráculos.

En en el THF quisiéramos explorar especulativamente interacciones posibles con el mismo evento. Propondremos la conformación de un grupo reducido para testear registros transferibles, una práctica experimental y lúdica que compartiremos en el bosque y en secreto en un momento que definamos entre todas las personas participantes. Ese será nuestro ritual de despedida.

* Este experimento será dinamizado por las integrantes de la Pluriversidad Nómada Ce Quimera y Lucía Egaña

Language: Castellano, pero se puede participar en cualquier idioma

Agenda: Anarchaserver performance

A sonic and visual journey to AnarchaServer, a feminist server, we will share futurotopias and narratives about Anarcha friendship with Essun and Momentanea. Readings, creative writing, instrument demos, tuning exercises to connect, transmit and be present in the electromagnetic waves. Feminist techno-speculative soundtelling, fiction and design gestures towards a set of geographies of the imaginary, allows us to reconsider and reshape technologies processes, institutions, devices, knowledge, bodies and artifacts…

Un viaje sonoro y visual a AnarchaServer un servidor feminista, compartiremos futurotopías y narraciones sobre la amistad de Anarcha con Essun y Momentanea. Lecturas, escritura creativa, demostraciones de instrumentos, ejercicios de afinación para conectar, transmitir y estar presentes en las ondas electromagnéticas. La narración sonora tecno-especulativa feminista, la ficción y el diseño gesticulan hacia un conjunto de geografías del imaginario, nos permiten reconsiderar y remodelar los procesos tecnológicos, las instituciones, los dispositivos, los conocimientos, los cuerpos y los artefactos…

Idiomas: English + Castellano


Documentation

El texto que se leyo en la performance se inititula ” Anarcha, Essun, Momentánea” y proviene de la seccion narrativas de Anarchaserver disponibles aqui

 

 

Agenda: Ante los ataques digitales… Vamos a desarrollar respuestas creativas.

A través de una dinámica participativa presentaremos cinco o seis casos concretos de cómo se presentan algunos ataques digitales, cómo van escalando y de qué manera podemos hacer frente a ellos de una forma creativa en la que podamos sentirnos fuertes en estos momentos en que no sabemos cómo actuar y las vulnerabilidades se potencializan.

Ejemplo de una respuesta creativa. Contra los ataques: me disfracé de machitroll

Idioma: Castellano

Continue reading “Agenda: Ante los ataques digitales… Vamos a desarrollar respuestas creativas.”

Agenda: Als nostres conflictes! / CONFLICT.OS I&II (Owning Conflict.os & Bring your own conflicts)

This workshop is inspired by restorative practices and collective reapropriation of our conflicts.

I will take place in two parts, ideally of 2/3 hours each:
– the first part is an intro to restorative systems, ie to the way we take care of conflicts in our communities.
– the second is an intro to restorative circles, a collective approach to conflict care, with the help of either existing conflict or by using a tale we really don’t like and use it as a base for a simulated restorative circle.
Ideally, the participants of the 2nd workshop would have taken part of the 1st one and the circle would be 12 participants maximum.

Language: English

 

Notes

This workshop took place in many iterations, and was the occasion of several iterations of questions about how to reown our conflicts*, and move away from punitive, shaming and binary habits and choose collective ways to respond to harm.

Here are the notes of two of the workshops. 2 other informal workshops took place, with no notes taken.

 

I. OWNING OUR CONFLICTS (CONFLICT.OS PART I, Artemisia)

We took a large understanding of conflict, that almost always incompass, structural violence and look at the mutual and lateral harm resulting of the culture with been brought in. At the same time, this approach, developped in the favelas of Brazil, recognize that we also already have wisdom around how to react to conflict and harm, and that it can empower us at the condition that we choose it collectively.

1.1. Seeing ourselves in community
We were about 5 participants= living in different parts of the worlds (Brazil, Germany, Austria, Canada, France) and started with a round of discussion around the place of conflicts in our communities by discussing those propositions : Communities are not primarily made up of those with whom I identify but of those with whom I share resources (material and emotional), with whom I share risks and with whom I persist.

Conflict is feedback within any system (organism, relationships, organization, society…) that seeks to preserve its form and which inform us that something has changed or needs to change

I am in community with those with whom I am in conflict

Conflict increases its volume to compensate for the perceived distance between those who are part of the conflict.

Security increases when we walk toward conflict.

Among the things that came up were the importance of recognize our capacities, and prepare for learning from what’s happening, and grieving to, for what is too big for us.

We talked of the tyranny of structurelessness and how lac of chosen (infra)structures or methodologies can foster conflicts, but also, how it applies to conflicts and structural harm, ie when we have not collectively chosen how to reply to harm,t there is more chance to create more harm.

A participant remember In sociocraty,  we try to make feedback not personal anymore.

After that discussion, we answered three fonfamental questions:

 

1.2. Nurturing the restorative flame in our communities
Our relationships include an organized response to conflicts, a justice system, inherited if not consciously chosen.

—–

Legend

We made a little Legend to respond to those questions

∆ personal propositions

o collective or structural propositions

 

1.2.1 What do we currently do when conflicts become painful that works well ?

∆ When someone is hurting, respect personal time to rest and heal.

o In case of interpersonal conflicts, involve someone else who loves them both

o Get exercise / stay in bed, don’t drink/enjoy drinking

∆ Give people space/ give people a loving push when they need it

∆ Make feedback collective, not personal

∆ Share responsibilities for expressing needs/for giving support

∆-o If you can’t solve, try to dissolve

 

1.2.2. What do we currently do that doesn’t work so well?
Assigning blame

Judging who is right and who is wrong

Hiding from conflicts for ever

Letting inner and interpersonal conflicts growing and freezing/paralyzing us

Meetings for mutual feedback are taking a lot of times and we tends to postpone them sure to workload

Let 2 people solve themselves a pb (if in a group) without acknowledging as a group

using spread-sheets email, tech in general to try to solve conflicts

do nothing

putting one person in charge of dealing with all the conflicts

 

1.2.3. How do we dream it could be?
Have more free time to deal with conflicts for ex: money or regular income

Allowing ourselves the freedom to make mistakes

Having people open to learn/making learning desirable

A support network for things we can’t deal with alone (addiction, sexual abuse, structural violence… )

Emotional support network

Know how/Remember asking for help

Accessibility to therapy for personal & collective ways of healing

 

II. BRING YOUR OWN CONCLICTS (Conflict.os part 2 (Camping))

This second part was intending at practicing a restorative circle with an existing conflict, that affected one of us but not happening at THF.

In this 2 part, we were about 5-6 people again, all different from the 1st part of the workshop.  exept one participants and we did a summary of the 1st part of the workshop. We discussed in dept what happen in (not always so) BiPOC queer feminist trans communities

While looking at the 5 propositions, some reflexions came up such as:

If our response to conflict is exclusion, then that is violent again. Call out and cancel culture is often harming us.

If we talk of “toxic people”, we are already putting a label on someone and that is a preparation for exclusion. this is not going to help transformation

some prefer to talk of “toxic behavior”, so we focus less on the person but on what is toxic in particular.

It was also suggested that instead of naming a behavior toxic, says what s exactly harmful and how it is affecting.

After discussing the 5 propositions to look at ourselves in communities, we choose a conflict to practice together a semi simulated circle.

 

2.1. Semi-simulated circles
Semi-simulated circles are an opportunity to practice facilitation. They can also be valuable learning for all participants in the circle.

– It s good to work with groups of 4 or more with a conflict that is alive and active for one of the community members. It s recommanded to focus on the practice of facilitation rather than accompanying someone in a short conflict is made easier by not taking a conflict that involves someone else in space.

– The facilitator will make a circle with the participant for whom the conflict is alive. In the pre-circle, they identify a simple act, which fits into a sentence. It may be useful to identify an act for which the participant is the author or recipient.
Fictitious names may be used, for which it has been clearly identified who is the author, the recipient and the members of the community.

– In the circle, the participants do not engage in bad faith, nor in an imitation or an exaggeration. They come as they are, and as if they had participated in a particular act. Focus on the facilitation practice, staying in the flow of the circle rather than looking at how the participants are real or not.

– Use the process of mutual understanding, self-responsibility and agreed action. When we arrive at the agreed actions, remember that no action plan would really be carried by the participants.

Restorative questions : These questions are intended as a guide for you when you begin to offer facilitation pf restorative circles. It is recommended to use the questions as described below for at least your first 20 restorative circles, until their logic in this context is clear to you in the context, and be freely and precisely adapted for the people and situation at hands

 

2.2 Pre-circles

2.2.1. Identify the act :
Intention: To find a simple, clear and consensual key act.
To the first participant (initiator of the circle)
“What has been said or done that you would like to bring to a restorative circle?”
possible colloquial adaptation: How are you? What happened? Why are we here?
To the other participants:
“What has been said or done that leads you to be invited to this restorative circle?”

2.2.2 Understand the meaning:
Intention: To emphatically connect to the person’s current experience of the act, in their own words, in their own language. Seek to be touched and transformed by what you hear rather than to understand it cognitively.
While there is no particular way to do this, a guiding form could include questions that relate to:
– the meaning of the act
– the needs or underlying values ​​stimulated in the participant by the act in question
– the feelings, thoughts and images that comes from it.
You can also try to understand by rephrasing or trying to translate emphatically:

« Do you feel … (words or images describing feelings) … because ___ is really important, because you need __» (words or expressions describing needs or values)?

2.2.3. Share the process and agree on a supportive context
Present the proposed process – basic steps, dialogue and key principles
– Pre-circles
– Hear the meaning of what happened, for everyone.
– Inform about the process
– Know who should be there
– Confirm understanding and consent
– Circles:
– Dialogical process (reformulation of each intervention by a chosen/an other participant, for mutual understanding and so everyone feel heard and understood)
– 3 steps: (present-rehumanization / past-responsabilization / future-agreed actions)
– Post-circle: to check the agreed actions

Seek support of other affected members
Who: « Who needs to be there?»
Where: Look for a quiet and meaningful place + check if special needs.

2.2.4. Confirm understanding and consent
« Do you have any questions ? » « Are you willing to go ahead ? »

 

2.3. Facilitator’s pre-circle

(Note: These questions can be asked as is by anyone – a friend, an acquaintance, or by the co-facilitator to the facilitator. They help prepare, observe what may be more fragile, find support and make sure the facilitator feels prepared and ready to go ahead.)
2.3.1. Identify concerns/ideas
“What idea or ideas do you have of yourself, the process or the other participants that diminishes your ability to focus on the humanity of everyone involved?”

2.3.2. Understanding the meaning
Connect with the underlying needs or the values ​​stimulated by the facilitator in relation to his ideas, feelings, thoughts and images. Verbally verify your understanding in case of doubt or at the request of the facilitator. Seek less to “hear with precision” than to be touched and transformed by what is shared.

2.3.3 Confirm willingness to participate
“When you look at the steps you are going to take, is there something that comes
for which you think you need support? ”

“Do you know what you want to do to organize this support?”

“Do you want to go ahead?” (Achieve understanding and consensus.)

 

2.4 Dialogue process used in the circle
2.4.1 – Mutual understanding (- present)
The facilitator asks person A
« What would you like known and by whom, about how you feel now, related to the act / what happened and its consequences? »
Person A speaks to Person B and responds (in natural language)
The facilitator asks person B:
« What did you hear? »Or « What is the essence of what you heard? »
Person A speaks to Person B and responds

(note: if Person A speaks to everyone, someone rephrases it so that A feels understood)
The facilitator asks person A: « Is that it? » Then « Is there more? »
Repeat the same sequence with another person in the circle.

2.4.2. Personal responsibility (- past)

The facilitator asks Person A, “What would you like known and by whom about what you wanted to do when you did / said what you did / said?”
Person A speaks to Person B and responds
The facilitator asks person B: “What did you hear?” Or “What is the essence of what you heard? ”
Person A speaks to Person B and responds
The facilitator asks Person A, « Is that it? » Then « Is there more? »
Repeat with another person

Note: The discussion sometimes navigates organically from the present to the past … Follow the dynamics of what is said. When you feel a mutual and collective understanding of the complexity of the present and the past, (something in the hearts has melted) it is time to move towards the future.

2.4.3. Agreed action (- future)
“What would you like to see happen next?”
“What would you like to offer?” “What would you like to request?”

Note: Take notes of specific actions (invite clarity and precision). Send them to the group.

 

2.5.Post-Circle
Investigate participants’ well-being

– “What would you like to know and by whom, how would you compare to the action plans and their consequences?”
Participate in :
– Celebration (when the needs have been met mutually), or
– Resignify (when the actions completed do not meet the needs), and / or
– Understanding, planning (when needs have not been met