[CupcakeKleidoscope] CUPCAKE KALEIDOSCOPE #14 1/27/03

[cupcakekaleidoscope <chris@electrichands.com>]

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CUPCAKE KALEIDOSCOPE #14 1/27/03

Newsletter from Cor[porat]e [Per]form[ance] Art[ists]

Publisher & Executive Editor - joseph and donna 

buy ad or sponsorship -> http://www.corporatepa.com/adsponsor
call us 646 279 2309

SUBSCRIBE TO OUR NEWSLETTER CUPCAKEKALEIDOSCOPE - send email to 
CupcakeKleidoscope-subscribe at yahoogroups.com


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TABLE OF CONTENTS

EXPERIENCE OUR PERFORMANCE ART PIECE 
NUDE WOMEN SPELL OUT PEACE
NATURE CENTER PROGRAMS
THE GREAT EXPERIMENT III 
A DAY AT THE OFFICE IN 2013
10 EMERGING TECHNOLOGIES THAT WILL CHANGE THE WORLD
ART HISTORY PROFESSOR EXPLORES IMPACT OF COLLECTING
VIRTUAL BIRD BRAIN MATCHES NATURE'S TUNES
NOMAD UPDATE
EYEBEAM OPPORTUNITY
BRONX TALES
THE CREATIVE ENGINE
THE BRONX CULTURAL TROLLEY TOUR
DEEP DISH CABARET
THE MORAL ECONOMY OF PAID AND UNPAID LABOUR
BATTLE FOR SUPREMACY BETWEEN MAN AND MACHINE UNFOLDS
THE TRIBAL RITES OF AMERICA'S MILITARY LEADERS
TILTING AT SPIN MILLS
THE SEX FILM PROJECT
LONDON RIOT RE-ENACTMENT SOCIETY
POEM - SKIN€  '²S GLOWING
 
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ATTENTION

You can help us out!!! Sponsor our trip to Vancouver. Advertise in 
our playbills. Get a story on Cupcake!

http://www.corporatepa.com/adsponsor


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EXPERIENCE OUR PERFORMANCE ART PIECE 

DON€  '²T MISS THE CULT OF THE COR[PORAT]E [PER]FORM[ANCE] ARTISTS
CLEAN
[SING] RITUAL

We are producing a performance art piece about preparing for a 
spiritual journey; about cleansing the body and mind to be receptive 
to meditation, tranquility, enlightenment, and awareness. In some of 
the specifics, we deal with personal reactions to the rituals of 
childhood, adulthood, and dealing with tragedy, war and peace.  We 
attempt to cleanse ourselves of the emotional responses to these past 
events in order to prepare ourselves for a better future. Our 
ultimate goal is to help our audience do this for themselves, without 
shamans or intermediaries. We wish the audience to empower 
themselves. 

JOSEPH & DONNA
FRED SULLIVAN 
RAFAEL CUBELA

ALSO SPECIAL GUEST PERFORMANCE BY 

WANDA ORTIZ IN GET WET

Saturday February 8, 2003 @8pm
The Point
940 Garrison Ave
718-542-4139
The Bronx
www.thepoint.org

For advanced tickets call joseph 646-279-2309 or donna 646-279-9549
 
Tickets are 15$ at the door, 12$ in advance

We welcome you to join us at The Point for our celebratory 
performance of our Clean[sing Ritual. Also performing is Bronx 
artist, Wanda Ortiz in a performance piece called GET WET and other 
surprise guests.
  
By Subway: Take the 6 train to Hunts Point Avenue. Walk under the 
Bruckner Expressway (right in front of you when you exit the train 
station onto Hunts Point Avenue) and make a right turn at the first 
light onto Garrison Avenue. THE POINT is on the corner of Garrison 
and Manida Street (the first street on your left walking on 
Garrison). 

By Car: Take the FDR drive to the Willis Avenue Bridge. Bear right on 
Bruckner Boulevard (and stay under the Bruckner Expressway) for 1 to 
2 miles. Turn right onto Barretto Street. For THE POINT, turn left 
onto Garrison. THE POINT is located on the corner of Garrison and 
Manida. Park on the street. The entrance is on Manida Street. 

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NUDE WOMEN SPELL OUT PEACE

http://sf.indymedia.org/news/2003/01/1556661.php

Nothing attracts the attention of testosterone filled men like nude 
women!

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NATURE CENTER PROGRAMS

For the urban park rangers, winter is the perfect time to be out in 
the parks.  Because nature never sleeps, the Rangers have a full 
complement of family activities planned for the next 3 months, from 
seashore ecology tours in Brooklyn to snowshoeing in the Bronx.  For 
the fan of winter wildlife, learn about animal adaptations and 
survival tactics while taking a walk in your neighborhood park.  And 
don€  '²t forget to check out the programs and lectures covering the 
natural and cultural history of the parks.

February 2 €  '¶ Owl Van Trip €  '¶ Pelham Bay Park (The Bronx)
Pelham Nature Center:  Pelham Bay Park.  
Bruckner Blvd & Wilkinson Ave.  718-885-3466

Most New Yorkers might not think of owls as birds found in New York 
City.  Not true!  Join the rangers in tracking down these nocturnal 
habitants of the Bronx.

February 22 €  '¶ Hike the Vanderbilt Motor Parkway, Alley Pond Park 
(Queens)Alley Pond Woodland Nature Center:  Alley Pond Park.  Enter 
at Winchester Blvd, under the Grand Central Parkway.  718-217-6034
Before there was Long Island Expressway or Grand Central Parkway 
running through Alley Pond Park, driving enthusiasts took this 
exclusive route out to Long Island.  Come walk on the historic trail 
way and share this experience, just a little more slowly.

February 23 €  '¶ Nature Trek €  '¶ High Rock Park (Staten Island)
718-667-
6042 High Rock Nature Center:  High Rock Park.  Park in the lot at 
the end of Nevada Ave., off Rockland Ave., and follow the signs.
The Greenbelt is always a beautiful place to visit.  You€  '²ll have
the 
feeling of being lost in the woods while exploring nature.  Bring 
your binoculars and field guides €  '¶ you never know what you might 
discover along the way.

Call the toll-free Ranger Reservations €  '¶ 866-NYC-HAWKS €  '¶ On
or before 
the date call the hawk line.  Press 1, and talk to a member of the 
staff to make your reservation & receive your confirmation number.  
Unfortunately, walk-ins are not accommodated so remember to bring 
your confirmation number to the program.

For more information on Urban Park Ranger activities and programs 
visit www.nycparks.gov/parks

 
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THE GREAT EXPERIMENT III

Join James Twyman, Doreen Virtue and Gregg Braden in "Living and 
Praying Peace" on February 9, 2003 

"I was once asked why I don't participate in anti-war demonstrations. 
I said that I will never do that, but as soon as you have a pro-peace 
rally, I'll be there."
Mother Teresa

On February 9, 2003 at noon New York time (9 AM Pacific, 5 PM 
London), millions of people around the world will focus their prayers 
of peace, sending a wave of healing energy to the governments of both 
the US and Iraq. Join James Twyman, Doreen Virtue and Gregg Braden in 
manifesting a peaceful conclusion to this standoff in the Middle 
East. The vigil will be called The Great Experiment III, following on 
other experiments in recent years. Technicians will be with James 
Twyman and a large group of Light workers in Jerusalem will be taking 
measurements to hopefully prove the effectiveness of this prayer 
technology. Please participate by adding your own energy. (James will 
be in Israel instead of Iraq because Jerusalem is the cradle of the 
three major monotheistic religions, and is, in many ways, the most 
powerful vortex in the Middle East.)

Here's how you can help:
Mother Teresa once wrote a prayer, which is an adaptation of the 
Prayer of St. Francis, that clearly shows the path to peace.
"When I am hungry, give me someone that I can feed. And when I am 
thirsty, give me someone who needs a drink. When I'm cold, give me 
someone to keep warm. And when I grieve, give me someone to console."
So...if you want something the only way to truly have it is to give 
it to someone else. We are seeking the experience of oneness, for 
only then does the Peace of God flow into our lives. Therefore, we're 
asking you to join the millions of people who'll spend February 9th 
giving peace and compassion to everyone they meet.  Let it be an 
active prayer you live all day long, enjoying your peaceful and 
compassionate actions and interactions with others.  Go out of your 
way to bring smiles to others, and set the intention of this living 
prayer. It's that simple. Then at (time) on the same day, join us as 
we focus our prayers of peace, sending healing light to dissolve the 
hatred and suspicion that could lead to war. Some will think it naive 
and simplistic, but we believe that our loving actions are what will 
heal the world, and that our prayers of peace are the most powerful 
force in the Universe. This is the Spiritual Art of Peacemaking.

Also gathering together are 100,000 trained Emissaries of Peace to 
stand at the front line of this prayer vigil, activating an ancient 
technology of prayer at the same moment. These people have undergone 
several weeks of training through the Internet, and you are welcome 
to join them. If you would like to be part of this group, go to 
emissaryoflight.com and click onto the registration button for the 
Spoonbenders class. This is a by donation or free course that should 
enable you to bend a spoon with your mind in three weeks, then apply 
the same technology to bending the whole world toward peace.

Doreen Virtue will be on the west lawn next to the steps of the State
Capitol building in Sacramento, California, from 9 to 10 a.m., 
joining James and Gregg, as well as everyone around the world praying 
peace. If you'd like to physically join Doreen and the others for 
peaceful prayers, no reservation is necessary.  Simply meet at the 
west lawn before 9 a.m., and bring something to sit on.

 
(The technology being described is a heart-centered approach, not 
related to projecting the thought or concept of peace. If you would 
like more information on this importance of this, please go to 
greggbraden.net and click on the "Thoughts From Gregg" link.)


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NOMAD UPDATE

Cold! We prepare in the COLD.  Soon, a trip in the winter, across the 
winter best states.  Such a state. But we must.

So we have a trip to go on, through the upper United States to 
Vancouver. We are preparing and you will get some nice updates soon.  
Here are some pictures of warmer times€  '¥

http://www.electrichands.com/experiences/whitedrawing/idx3.htm
http://www.electrichands.com/experiences/dual/idx3.htm

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 A DAY AT THE OFFICE IN 2013
 
We are at the beginning of an era of pervasive digital intelligence. 
When RFID and other sensors are pervasive, cost less than a penny, 
have more chip-to-chip intelligence, and transmit at distances far 
beyond 15 feet or even 300 feet, the potential for abuse will be...
http://www.kurzweilai.net/email/newsRedirect.html?newsID=1595&m=4905

*************************

10 EMERGING TECHNOLOGIES THAT WILL CHANGE THE WORLD

Technology Review's editors have identified ten emerging technologies 
that they predict will have a tremendous influence in the near 
future: Wireless Sensor Networks, Inject able Tissue Engineering, 
Nano Solar Cells, Mechatronics (integrated mechanical-electronic 
components with... http://www.kurzweilai.net/email/newsRedirect.html?
newsID=1593&m=4905

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EYEBEAM OPPROTUNITY

Eyebeam is pleased to announce an open call to apply for the Spring 
2003 cycle of its Artists in Residence Program, a multidisciplinary 
initiative that supports the development, creation and presentation 
of outstanding new works of art made with digital tools. The AIR 
Program offers five-month residencies to exceptional artists in three 
different areas: Education, Emerging Fields and Moving Image.  
Residents receive a stipend, access to cutting-edge tools, expert 
technical support from Eyebeam staff, production help from 
apprentices, and the option to participate in an annual group 
exhibition. 

The wide-ranging annual AIR exhibitions mirror the interdisciplinary 
studio environment by presenting a constellation of other events, 
including open studios, demonstrations of research in progress, panel 
discussions, on-line projects, and multimedia performances. The 
twelve artists who participated in the program's '02 pilot year were 
featured in Beta Launch: Artist's in Residence 2002: 
(http://www.eyebeam.org/artists/air02.html).

The open call for applications begins January 10th. Applications are 
due February 10th.  For more detail about the different residency 
programs, deadlines, applications and instructions, please refer to 
the information on Eyebeam web site: 
(http://www.eyebeam.org/artists/index.html).

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BRONX TALES
By donna


Henry Hudson, one of the first Europeans to explore the northeast 
coastline,  €  '³discovered€  '´ the Bronx coastline in October 1609.
 Having 
set sail on €  '³Half Moon€  '´ for the Dutch to find the NorthWest
Passage, 
he realized the salt water of the Atlantic Ocean had become fresh 
water. Second mate Robert Juet kept a diary of all the adventures the 
crew encountered.   Upon reaching what is now known as Albany, with a 
crew of both Dutch & Englishmen, he ordered the ship to reverse & 
head south.  On October 2, 1609, with €  '³Half Moon€  '´ anchored on
the 
river of a small Indian village-Nappechamck, which in Indian 
meant €  '³the trap-fishing village€  '´, Juet wrote of a battle
between the 
village inhabitants and the crew.  Once free from this encounter, 
Hudson & crew sought shelter in Spuyten Duyvil, which the English 
thought to mean €  '³Spitting Devil€  '´.   While here at Spuyten
Duyvil, 
Juet wrote the first description of The Bronx and its nearby waters.  
He spoke of the rich forestlands and exotic vegetation.  It is said 
that the descriptive accounts in published copies of Robert
Juet€  '²s 
journals led to the European emigration to the Bronx, which 
transformed this newfound area into a major highway for both commerce 
and industry.  

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THE CREATIVE ENGINE

In depth report about how arts & culture is fueling economic growth 
in New York City neighborhoods.


http://www.nycfuture.org/content/reports/report_view.cfm?
repkey=90&search=1


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THE BRONX CULTURAL TROLLEY TOUR

FIRST WEDNESDAYS BRONX CULTURAL TROLLEY TOURS

The next first Wednesdays and the Bronx Cultural Trolley event is 
February 5th.  There will be a special Poetry/Jazz performance at The 
Bronx Museum of the Arts (www.bxma.org) by Nuyorican School, 
featuring some of the best Latin Jazz musicians and poets as Arturo 
O€  '²Farrell, Andy Gonzalez, Milton Cardona, Phoenix Rivera and Gene 
Golden along Americo Casiano and Maria Aponte.  There will also be a 
performance by Wanda Ortiz.  This performance is an official event of 
GRAMMY Fest, a month long celebration of music events in conjunction 
with the 45th Annual Grammy Awards.  In addition, there will be new 
stops in the Mott Haven district added to the trolley.  For more 
information, contact Sue Scannell at 718-931-9500 x33

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DEEP DISH CABARET

[deepdish] deep dish knowledge transfer (ddc is sat feb primero)

 Deep Dish Cabaret Coordinates
 
 When:  Saturday February 1, 2003 
        9pm to 2:00 a.m.  
        First four acts 10:30, 
        Second four acts 12:00

 Where:  675 Hudson, buzzer 3N, @ 14th and 9th
(There Are Two 675's On That Block. Look for our sign on the door.)
 
Cover:  $10
 
No reservations necessary, bring your friends, 21 & over.
 
Der Line-Up

Oh we got some MANGINA in the house, we got some NERVOUS 
CABARET (probably) in the house, we got some ART-FART 
EUROTRASH O'DEBRA TWINS in the house, we got some KAT THE 
DOMINATRIX in the house and we have more stuff comin' down to 
wreck the house.

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øø,€  ¸¸,€  ø¤º°`€  °º¤ø,€  ¸¸,€  ø¤º°`€  °º¤øø******
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THE MORAL ECONOMY OF PAID AND UNPAID LABOUR

By Keith Hart  

We appear to think that including money in a transaction makes a huge
difference to its social significance. It is not so in most of the 
world's societies, where money is just one among many sources of 
value. For example, I was once talking to a Ghanaian student about 
exchanges between lovers in his country and he said that it was quite 
common there for a boy who has slept with a girl after a party to 
leave some money as a gift and token of esteem. Once he had done this 
with a visiting American student and the resulting explosion was 
gigantic -- "Do you imagine that I am a prostitute?" etc. Where does 
that moral outrage come from? Why does money matter so much to us?

The market rests on a degree of impersonality, breaking the intimate 
connection between persons and things and, by emphasizing the 
equivalence of the exchange, reducing the need for ongoing social ties
between buyers and sellers. But this anonymous ideal is stretched to 
its limit when what is bought and sold is inseparable from persons, 
namely human work itself ("labour"). If someone buys a hat, it is not 
hard to imagine that the hat ceases to have any connection with the 
seller. But how do you persuade a paid worker that his work no longer 
belongs to him once it has been bought, that the impersonal rules of 
the labour market take over at the expense of his own personality? 

Buying and selling human beings is an old practice. We call it
slavery. A wage, however, is a pledge, a promise to pay when the work 
is done. As long as there are people ready to sell their labour, 
hiring for wages is more flexible than slavery and it ties up much 
less capital, just whatever it costs for a day or week's work. The 
flood of rural-urban migrants into industrial employment established 
wage labour as the norm in 19th century Europe. This led to an 
attempt to separate the spheres in which paid and unpaid work 
predominated. The first was ideally objective and impersonal, 
specialized and calculated; the second was subjective and personal, 
diffuse, based on long-term interdependence. Inevitably, the one was 
associated with the payment of money in a public place, the other 
with "home"; so that "work" usually meant outside activities and the 
business of maintaining families became known as "housework". It is a 
short step from this to the idea that the real work of production is 
supported by domestic reproduction; that the energies used up in work 
are restored by leisure at home, giving rise to a marked oscillation 
between work and rest (evenings, weekends and holidays).

This is how the citizens of modern societies now live. We earn money 
when we work and we spend it in our spare time, which is focused on 
the home. Production and consumption are linked in an endless cycle 
of complementary activities. But it is not easy. Work still has a 
strong element of compulsion in it. It is necessary, whereas 
consumption is notionally a sphere of freedom - we can choose what to 
spend our money on. We have to knuckle under to regimes of varying 
rigidity. And we do so under the threat of losing our jobs, often for 
unexplained and anonymous reasons. Job loss, of course, means a 
massive reduction in our ability to spend. Especially at times of 
crisis, it is difficult to keep the personal and the impersonal 
apart; yet our economic culture demands nothing less of us, day in, 
day out for most of our adult lives.

The system of paid and unpaid labour has, of course, been until
recently gendered. The separation of the two was made clearer if men 
worked for money outside and women were responsible for the home. 
Returning from a hard day at the factory or office, the patriarch 
beat the kids, ate a meal, put his feet up and enjoyed free sex 
before sleep completed the process of restoring him for the next 
day's work. This was the moral universe of early industrial society. 
It rested on a strong opposition between the money sphere of buying 
and selling and the domestic sphere of give-and-take. This is why 
money has a sharp cultural resonance for us that it lacks in 
societies that have not instituted such a strong polarity between 
outside)work and home. Prostitution is, of course, at the 
contradictory core of the modern economic system and its moral 
defenses. What could be more personal than sex and more impersonal 
than a money payment? The combination of the two strikes at the heart 
of the attempt to separate paid and unpaid spheres of work, as well 
as gender divisions. No wonder women sex workers have often provoked 
a moral panic. 

So the modern economy consists of two complementary spheres, which
have to be kept separate, despite their interdependence. One of them 
is a zone of infinite scope where things and increasingly human 
creativity are bought and sold for money, the market. The second is a 
protected zone of domestic life where intimate personal relations 
hold sway, home. The market is unbounded and, in a sense, unknowable, 
whereas the bounds of domestic life are known only too well. The 
normal link between the two is that some adults, traditionally men 
more often than women, go out to work, to "make" the money on which 
the household subsists. The economy of the home rests on spending 
this money and performing services without payment. The result is a 
heightened sense of division between an outside world in which our 
humanity feels swamped and a precarious zone of protected personality 
at home. This duality is the moral and practical foundation of 
capitalist society. It is reflected in the institutional segregation 
of selling and buying, production and consumption, income and 
expenditure, work and home.

The attempt to construct a market in which commodities are exchanged 
instantly and impersonally as alienable private property is utopian. 
The idea of civil society in this sense was to grant a measure of 
independence for market agents from the arbitrary interventions of 
personalized rule. Relations in such a system between owners of 
property and workers without property were left obscure, leaving it 
to Karl Marx to make their opposed interests brutally clear. All the 
efforts of economists to insist on the autonomy of an abstract market 
logic cannot disguise the fact that market relations inevitably have 
a personal and social component. This is particularly the case when 
the commodity being bought and sold is human creativity.

Markets and money were until recently minor appendages of 
agricultural society, largely external to relations organizing the 
performance of work on the land and to the distribution of its 
product. The owners of money capital were in turn excluded from 
political power. Even though the rulers needed money to fight wars 
and to buy imported luxuries, markets remained on the margins of 
mainstream society. The middle-class revolution of the 17th and 18th 
centuries changed all that, by preparing the way for markets to be 
accepted at the center of society, a process given intellectual 
weight by Adam Smith in particular. But it was the industrial 
revolution and subsequent mechanization that made selling ones labour 
for wages the main source of livelihood. Only now did the market, 
more especially that for human services, become the principal means 
of connecting families to society at large.

Where does the social pressure come from to make markets impersonal, 
at least in theory? Max Weber's answer is as good as any: rational 
calculation of profit in enterprises depends on the capitalist's 
ability to control the markets for his products and for the "factors 
of production", especially labour. It is alright for the squire to 
have diffuse personal relations with his peasants, who are in any 
case going nowhere; but it will not do to let such considerations 
interfere with the running of a factory. The principle is that, once 
a commodity has been sold, the buyer is free to do with it what he 
likes. But, in the case of a wage contract, the human source of work 
is not an object separable from the work that has been bought. 
nevertheless, people must be taught to submit to the impersonal 
disciplines of the workplace. The struggle to impose formal criteria 
of accountancy on people's economic lives has never been completely 
won. So, just as money is intrinsic to the home economy, personality 
remains intrinsic to the labour market. In consequence of this 
overlap in practice, the cultural effort required to keep the two 
spheres separate, if only at the conceptual level, is huge.

The members of societies that have been run on capitalist principles 
for some time maintain that the mere act of paying money transforms a 
relationship. Money stands for alienation, detachment, impersonal 
society, the outside; its origins lie beyond our control. Relations 
marked by the absence of money are the model of personal integration 
and free association, of what we take to be familiar, the inside. The 
issue is essentially a moral one. Commodities are "goods" because we 
consume them in person, but we find it difficult to embrace money, 
the means of their exchange, as "good" because it belongs to a 
sphere, which is indifferent to morality and, in some sense, stays 
here. The good life, instead of uniting work and home, is restricted 
to what takes place in the latter. We live for the weekends and for 
holidays; the value of our jobs is to make home life enjoyable. There 
are those who commit themselves wholly to work or public life; but 
this reproduces the division between paid and unpaid labour, rather 
than subverting it.

Either markets are universal and everything is bought and sold, as
some economists insist, or personality is universally acknowledged to 
be intrinsic to social relations, as most humanists would argue. But 
institutional dualism of the sort I have outlined here, forcing 
individuals to divide themselves, asks too much of us. Consequently, 
not only has the structure never been fully realized in practice, but 
also it has been breaking down for some time in the face of people's 
need to integrate the personal and impersonal dimensions of their 
lives. They want to integrate division, to make some meaningful 
connection between themselves as subjects and society as an object. 
This process has been aided by the fact that money, as well as being 
the means of separating public and domestic life, was always the main 
bridge between the two. That is why the project of bringing together 
the different spheres of exchange into some meaningful unity is more 
likely to succeed through developing new approaches to money than by 
turning our backs on it.

Let me spell out why the division between paid and unpaid labour
lies at the core of capitalism's moral economy. At the end of the 20th
century, people have never been more conscious of themselves as unique
personalities seeking full expression of their subjectivity in the 
world. Scientific knowledge has lent to that consciousness the 
promise of increased collective control over the material conditions 
that before placed severe limits on human aspirations. Why then do 
most people feel so powerless in the face of the forces governing 
their co-existence? The answer is obvious. Society is unknowably 
large and complex, being driven by impersonal institutions whose 
effects can be devastating (war, mass unemployment), while the 
actions of individuals are trivial and meaningless. Between self and 
society there is an apparently unbridgeable gap which leaves most of 
us alienated from the sources of our collective being, confining our 
energies and ambitions to the petty projects of everyday life. It was 
once the task of religion to fill that gap; and, for many of the 
world's dispossessed, it still is. Today money is both a principal 
reason for our vulnerability in experiencing society as a remote 
external object and a means of connection between the two, a practical
symbol allowing each of us to make an impersonal world meaningful. If
Durkheim said we worship society and call it God, then money is the 
God of capitalist society.

Only in retrospect will the work patterns of the 20th century be
revealed as the bizarre deviations from normal human life that they 
were. Men working outside the home for almost all the hours available 
to them in order to prove their devotion to their jobs; returning to 
wives who barely managed to get out of the house at any time; 
traveling to city offices from far suburbs daily in order to put as 
much distance as possible between work and home. While well-paid 
workaholics cling to the few remaining jobs of a traditional kind, 
for most young people entering the labour market today the prospects 
are rather different. For there has been a revolution in the 
organization of production during the last two decades, mainly but
not exclusively in America. This has in turn been shaped by 
developments in information technology and money markets, as well of 
course as by the emancipation of women since the 1960s. So, if 
capitalism's moral economy is still with us, its social and 
technological foundations are definitely moving fast.

Keith Hart
Email:  hart_keith at compuserve.com
Website: http://www.thememorybank.co.uk


*******,€  ¸¸,€  ø¤º°`€  °º¤ø,€  ¸¸,€  ø¤º°`€  °º¤
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BATTLE FOR SUPREMACY BETWEEN MAN AND MACHINE UNFOLDS

The ultimate mind game is being played out here and, to believe 
participants, the future of human civilization hangs in the 
balance.......
http://www.kurzweilai.net/email/newsRedirect.html?newsID=1621&m=4905

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THE TRIBAL RITES OF AMERICA'S MILITARY LEADERS

Ian Urbina, Village Voice

America's top military leaders gather this week for the 103rd Annual 
Wallow of the Military Order of the Carabao.

http://www.alternet.org/story.html?StoryID=15066

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TILTING AT SPIN MILLS

Steve Dow, AlterNet

A new, rabbi-led, celebrity-backed group is attempting to do what is 
virtually impossible: stop gossip.*In Movie Madness: 
http://www.alternet.org/movies/


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THE SEX FILM PROJECT

A question: Why can't there be a movie that tells a strong story, is 
full of humor and pathos, is packed with powerful performances, and 
features a lot of explicit sex €  '· hard-ons, cum and all? 
Sex is a conversation. Why can't a scene with two people having real 
sex be as dramatically interesting as a scene with them talking in a 
restaurant? Why can't there be a film that makes you say, "I laughed, 
I cried, I came!" John Cameron Mitchell (writer, director, star of 
Hedwig and the Angry Inch) has a new project and is seeking 
performers€  '¥ 

http://www.thesexfilmproject.com/


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LONDON RIOT RE-ENACTMENT SOCIETY

Join the London Riot Re-enactment Society now!  
http://c8.com/anathematician/lrrs.htm

The London Riot Re-enactment Society will stage re-enactments of 
noted riots from London's history, with some attempt at historical 
accuracy. You are no doubt aware of the widespread popularity of 
historical re-enactment societies, you may also be aware of moves to 
re-enact more recent events in history. The London Riot Re-enactment 
Society was inspired by the idea that we can re-enact not the distant 
past, but events that we remember and may actually have taken part 
in. We have chosen define our re-enactment society not by choosing a 
period of time, but by choosing a theme. We will tap London's rich 
history of rioting, and make these riots live again, in our re-
enactments.

If you read a bit about the Gordon Riots or Wat Tyler's peasant 
revolt you will see that the re-enactment of these riots will take 
vast numbers, and a lot of planning or luck, so we may start with a 
smaller, more recent riot, such as the Poll Tax riot. But don't 
worry, the numbers will grow, so far 100% of Londoners who have heard 
about the LRRS have expressed an interest in joining.

http://c8.com/anathematician/lrrs.htm


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POEM - SKIN€  '²S GLOWING

by rafael cubela

Idolatry of beauty not adult of me,
it spawns a calm
of inner cool seems;
it comes
like rain is tap on awning peace.
Bye bye little misconcept preoccupy no inspire 
day
I live here now and accept this better smoother 
butter place
Lie awake,
wings in spread,
calm bubble surrounds,
mind envelops and comprehends the present 
grade.

Prior-
with wander mind,
on my own I went,
In look of better time, time I spent, on hot and 
hurried pace was
Spent.
Tired of running on it went.
Trampling over the washed and soiled current,
of dollar store reality,
with persons who were not mine.

This makeup washed away, fa€  çade who€  '²s been 
Replaced, to lay dormant evermore, for
face-to-face come grips I to, and wake displaced.
Quick and soon accustomate.
My my where I lay is growing fine-
accepted I yesterday
bide time for shape of life and purpose chase.










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