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1 SELF-EDUCATION # NEWSPAPER OF THE PLATFORM ーCHTO DELAT/WHAT IS TO BE DONE? ア ー チ ? ア ISSUE #14 SEPTEMBER DMITRY VILENSKY ZANNY BEGG FATIMA FREIRE CONTRA FILE BOJANA PISKUR FACTORY OF FOUND CLOTHES チ06 チ MARTA GREGORCIC & DARIO AZZELLINI & OLIVER RESSLER COPENHAGEN FREE UNIVERSITY THE CAT GROUP DAVID RIFF & ALICE CREISCHER & ANDREAS SIEKMANN JERONIMO VOSS MARION VON OSTEN / / PYOTR BYSTROV /RADEK COMMUNITY/ ETCETERA THOMAS CAMPBELL ABRIENDO CAMINOS

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Which points of reference guide their development? Which potentiality do self-organizing structures entail? How should they structure their relationships to existing institutions? Could they ever replace traditional forms of education? Or can they place enough pressure on institutions to make them get involved in the (auto)didactic process? Today, education values are obviously in crisis all over the world. One of the symptoms can be found in the decline of both theories and practices based on the disciplinary, humanist ideal of education, which traditionally empowered their subjects not only a sense of civic rights and responsibilities, but also the means for changing and overturning the present state of affairs. Learning solidarity, dignity, historical subjectivity, and the ability to participate in political life is no longer an irreplaceable part of the educational process. Moreover, disciplinary autonomy no longer shields this process from market encroachment, especially when its basis in state funding erodes. Education has effectively become an instrument or bargaining chip used in corporate market politics, which are only interested in producing a cost-efficient, obedient work force. The growing servility of education to market demands represents a serious threat to any creativity or vibrancy in a society ッs development. We can resist by spreading and producing alternative forms of knowledge that continue and further develop the emancipatory traditions to be found in a variety of educational practices, thus unlocking the potentiality of a new constellation in society ッs forces of production. Such tendencies find their reflection in contemporary art. We see them in the manifold refusals to engage in mythologization and commodity fetishism, the construction of non-hierarchical collectives, and the desire to found artistic practice on various methods of militant research. New ーsubjects of dissent ア in art and culture seek to create ーspaces for participation. ア Such projects in contemporary art have an inalienable self-educational value and might even provide a real alterative to the hegemony of schools and academies. Practices of self-education have been extraordinarily important in Russian history. Nikolai Chernyshevsky ッs novel ーChto delat? / What is to be done? ア (1863) offers a brilliant literary example. Often half-criminal and in opposition to official institutions of power, such confidential circles were able to formulate some of the most striking phenomena in Russian thought and culture. Notwithstanding their marginal position, they made an invaluable contribution to the historical victory over monstrous, repressive structures. Their experience still inspires us today, as we once again look for ways to educate ourselves. The editors DIALECTICALLY, EDUCATION IS NOT THE KEY TO TRANSFORMATION, BUT TRANSFORMATION IS IN ITSELF EDUCATIONAL. PAULO FREIRE, PEDAGOGY OF THE OPPRESSED チ , チ チ , , ィャィィィー08ィィィヲ 00ィィ0502ィェ09ィコィィィヲ ィィ ィ ィャ0606ィ 08ィ ィ ィェィィィィ Dmitry Vilensky Theses on Self-Education ィャィ 09ィ ィャ0606ィ 08ィ ィ ィェィィ07 ィェィ ィャィョ ィー02ィコィ 02ィー ィィ04 ィー02ィャ04 09ィ ィャ ィ ィェィィ04ィ 02ィィィィ. チィー ィェ07 ィャ ィェィィィャィ 02ィャ ィーィィィャ 0706ィェ07ィーィィ02ィャ? 05ィ ィャ ィ ィェィィ04ィ 02ィィ07 ィC 05ィー06 ィコ ィコィーィィ09ィェ04ィヲ ィーィィ07 ィェィ 0902ィ ィィィーィィ ツ0209ィコィィ01 00ィョィェィコ02ィィィヲ ィィ ィェィィ02 04ィ 01ィ ツ, ィコ06ィー ィコィ ィ 06ィー0907 ィィ09ィコ0506 ツ02ィェィェ04ィャィィ ィィ ィ 05ィケィェ06ィヲ ィィィーィィィコィィ ィィ05ィィ ィー0209ィェ02ィェ04 ィィ04 07ィョィ 05ィィ ツィェ ィー08ィ ィェ09ィー09ィ. 06ィ ィコィィィャ 06ィ 08ィ 0406ィャ, ィ ィャ ィ ィェィィ04ィ 02ィィィィ ィェ02ィィ04ィ 0203ィェ ィ ィェ ィィ02ィィ06ィェィィ080609ィ ィェィィ02ィャ ィコ ィコィーィィ09ィェ ィェ ィ 09ィィ ィョィエ0209ィー09ィョ06ィエィィィャ ィコ06ィャ 0902ィエ02ィヲ ィィ 09 ィー0802ィ 0609ィ ィェィィ02ィャ ィィ04ィャ02ィェ02ィェィィ07. 05ィ ィャ ィ ィェィィ04ィ 02ィィ ィーィケ 0706ィィ09ィコ ィャ ィ 0302ィェィィ ィ 08ィ 0405ィィ ツィェ ィョィ ィイ02ィコィー0609 ィェ ィ 09ィィ ィ ィコ ィコィ ィコ 09ィ ィャ ィ ィェィィ04ィ 02ィィ ィー0802ィ ィョ02ィー ィェ02 ツィー06 ィェ0209ィョィエ0209ィー09ィョ06ィエ ィコ06ィェィコ0802ィーィェ04ィヲ ィィ09ィー0608ィィ ツ0209ィコィィィヲ ィャ06ィャ02ィェィー ィィ 09 ィコ06ィェィコ0802ィーィェ06ィヲ 0506ィコィ 05ィケィェ06ィヲ 09ィィィーィョィ 02ィィィィ, ィー06 09ィ 03ィェ02ィヲ0302ィヲ ィ 08ィ ィコィー0208ィィ09ィーィィィコ06ィヲ ィー ィー0607ィェィィ ィー ィャ07, ィェ0204ィェィ ィェィィ02 ィェ ィェィ ツィ 02ィー 06ィーィコィ 04ィ 06ィー ィョ0302 ィィ ィーィェ0401 ィャ02ィー ィェィ ィェィィ ィー0607ィェィィ02 ィー ツ0209ィコ ィェ0204ィェィ ィェィィ ィー ィー0708ィ 09ィェ06ィヲ ィー06 ツィコ06ィヲ ィェィ ツィ 05ィ 0102ィヲ09ィー09ィィ07; 06ィェ ィェ06 ィ 04ィーィケ 0609ィェ0609ィ ィェ06 ィェィ 0709ィェ06ィャ ィィ09ィー0608ィィ ツ0209ィコ06ィャ ィ ィェィ 05ィィ0402 ィャ06ィャ02ィェィーィ ィィ ィーィ ィ 0601ィィィー0205ィケィェ ィコィー ィエ02 ィェ02 04ィェィ 02ィャ, ィコィ ィコ 0102ィヲ09ィー090609ィ ィーィケ, ィィ ィェ02 04ィェィ 02ィャ, ィコ ツ02ィャィョ ィャ060302ィー 05ィー ィヲ09ィー09ィィ ィィ090209ィーィィ ィC ィー06ィャィョ 09 ィェィ ツィ 0502 ィャ04 09ィーィ 09ィィィャ ィィィーィョィ 02ィィ ィ ィェィィ ィ 09ィェィィィャィ ィェィ ィェィィ02ィャ 0802ィ 02ィェィコィ, 02ィエ02 ィェ02 ィィィャ0206ィエ ィー ィー0902ィー0609 ィェィ 09ィ ィャ ィー , 09 06ィー05ィィ ツィィ02 06ィー 0802ィ 02ィェィコィ, ィコ06ィー060806ィャィョ ィェ0206ィ ィィィャ06 06ィ 0802ィー02ィェィィ ィェ0209ィェ0401 ィェィ 0904ィコ0609, ィャ04 09ィコ ィェィョ030102ィェ ィャ040905ィィィーィケ ィェ0209ィョィエ0209ィー09ィョ06ィエ ィャ02ィェィェ ィー06ィャ ィャ02ィェ07 ィコ080602ィー ィャィェィ ィコィ ィーィィ09ィェィ ィェィェ0609ィーィケ 02ィィィーィ ィー ィェィィィェィ : ー07 ツィィィーィケ0907, ィョ ツィィィーィケ0907 ィィ 02ィエ02 08ィ 04 ィョ ツィィィーィケ0907 ィコ06ィャィャィョィェィィ04ィャィョ ィェィ 09ィー0607ィエィィィャ 06ィ 08ィ 0406ィャ ア. 02ィ, ィャ ィェ04 ィェィ ィョ ツィィィーィケ0907 ィョ ツィィィーィケ0907 ィコ06ィャィャィョィェィィ04ィャィョ ィC ィョ ツィィィーィケ0907 ィー06ィャィョ, 06 ツ02ィャ 02ィエ02 ィェ02ィー 0006ィー ィェィ ィェィィ ィィィェィェ ィ 08ィ ィ ィェィィ02 09ィーィ 09ィィィー 0902ィ 02 04ィ 01ィ ツィョ ィョ ツィィィーィケ0907 ィェ0209ィョィエ0209ィー09ィョ06ィエ02ィャィョ. 02ィェ06 ィー0802ィ ィョ02ィー 09ィィィェィー0204ィ 08ィ 02ィィ06ィェィ 05ィケィェ0401 ィャ02ィー ィーィィ0302ィェィィ07 ィャィィ08ィ ィィ ィィィェ ィ ィコィーィィィコ, 0609ィェ0609ィ ィェィェ0401 ィェィ ィィィエ02ィェィィィィ 0108ィョ00ィィ01 06ィーィェ060302ィェィィィヲ 09 06ィ ィエ0209ィー ィ ィャ0606ィ 08ィ ィ ィェィィ07 06ィーィーィ 05ィコィィ09ィ 02ィー ィー 0709ィェ ィェィ ィェィィ07 ィョ00ィェ02ィー02ィェィィ07 ィィ ィェィ 0708ィ ィェ ィェィ ィー06, ツィー06ィ 04 05ィー ィー0607ィェィィ02 ィィ04ィャ02ィェィィィーィケ. 05ィ ィャ0606ィ 08ィ ィ ィェィィ02 ィC 05ィー , 09 ィコ06ィー060804ィヲ ィコィ 06ィー0907 ィー02, ィコィー06 ィィ0102ィェィーィィ00ィィ02ィィ08ィョ02ィー 0902ィ 07 ィコィ ィコ ィョ00ィェ02ィー02ィェィェ0401, ィ ィケ ィ 09ィ ィャ0606ィ 08ィ ィ ィェィィ ィー ィ ィェィィ02, 06ィ 0802ィー02ィェィィ ィー06ィィィェ09ィー09ィ ィィ 0506ィ 09ィィ ィーィケ ィィィエ02ィー ィー0902ィー ィェィ : ィコィ ィコ ィャ04 ィャ060302ィャ ィヲィーィィ 0902ィ 07, ィ ィーィケ ィー0607ィェィィ02ィャ ィェ ィェ060202ィェィェ0609ィーィィ, ィョ00ィェ02ィー02ィェィィ07 ィィ 06ィ ィーィィ 08ィ 0902ィェ09ィー ィー0902ィー06ィャ ィェィ 05ィー06ィー ィャ060302ィー 09ィーィ ィーィケ ィー0605ィケィコ ィ ィコィーィィィコィ ィヲ ィェィ 0302ィヲ 03ィィ04ィェィィ, 0102ィャ06ィェ09ィー08ィィ08ィョ06ィエィ ィケ ィィ 0902ィヲ ツィ 09, ツィー ツィケ ィィ0102ィー ィェ02 06ィ ィ ィ 09ィー08ィ ィコィーィェ0401 ィコィ ィー ィィ0701 ィ ィョ01ィョィエ ィィ0102ィ 05ィケィェ ィャィィ08ィ, ィ ィ 05ィケィェ0609ィーィィ ィェィ ィェ0209ィェ ィョィエ0209ィー090609ィ ィェィィ The theme of self-education flows from the notion of self-organization. What do we mean when we talk about this notion today? Self-organization is a collective process of taking on political functions and addressing tasks that have been excluded from the field of real politics or pushed out of public space. Thus, the process of self-education is inseparable from the positioning of collective dissent with the existing order of things. It demands the transformation of the status quo. Selforganization searches for a form to express the voices of dissenting subjectivity. 2. Since self-organization demands something lacking in a concrete historical moment and a concrete local situation, its most important characteristic is the LACK OF KNOWLEDGE. At the same time, the lack of knowledge does not entail the rejection of cognitive approaches that are already known. The state of a creative lack of knowledge is the point of departure for action; it needs to be founded upon a clear historical analysis of the moment and the experience of emancipatory projects in the past. 3. We still do not know how to take action, nor do we know what our actions could bring. This is why we begin by asking questions. The situation of questioning is comparable to the consciousness of a child who has no ready answers. But unlike a child, which needs to acquire everyday skills, we are forced to think the non-existent. This is precisely where I see the unbelievably provocative force of the Lenin-quote: Study, study, and study again to learn communism in reality.* We need to learn how to learn communism, to learn something for which there are no ready recipes. Genuine education always set itself the goal of learning the non-existent. It demands the synthesis of rational methods of knowing the world and practices that anticipate other social relations. 4. The process of self-education departs a clear awareness of its oppression, and aims at changing this state of affairs. Self-education is a process that draws in those who identify themselves as the oppressed. Its goal is emancipation, dignity, and love. In other words, it searches for an answer to the question of how can we get beyond ourselves, breaking with our state of insufficiency and oppression, finally attaining equality. The only answer is to be found in the practices that make up our lives, which demonstrate here and now that we are not talking about the abstract categories of an ideal world in the future, but about the realities of our everyday existence. *Editorial note: This quote is actually apocryphal, and most likely, a posthumous condensation of Lenin ッs view of the Soviet Union ッs post-revolutionary transformation as a process of ardous selfeducation, which he voiced on innumerable occasions.

3 13Zanny Begg Self-education through collective action 05ィ ィェィェィィ ィ ィャ0606ィ 08ィ ィ ィェィィ02 09 ィコ ィコィーィィ09ィェ06ィャ 0102ィヲ09ィー09ィィィィ ーFor Marx, enjoyment of the world is not limited to consumption of material goods, no matter how refined, no matter how subtle. It is much more than that. He does not imagine a world in which all men would be surrounded by art, not even a society where everyone would be painters, poets or musicians. Those would be transitional stages. He imagines a society in which everyone would rediscover the spontaneity of natural life and its initial creative drive, and perceive the world through the eyes of a painter, the ears of a musicians and the language of a poet. Once superseded art would be reabsorbed into everyday which had been metamorphosed by its fusion with what had hitherto been kept external to it ア Henri Lefebvre.[1] The field of education that contains the most interest and potential is that which grounds knowledge, and self-knowledge, in the practices and lived experiences of the oppressed outside the framework of the professions and the academy. In this sense self-education is not the individual completion of a university degree, the gaining of a place in the academy, nor even the mastering of a particular self-directed body of knowledge (useful though all these processes may at times be) but rather the process by which the individual is able to participate in a collective process which challenges the violence of the relationship between the commodity form and the comodification of consciousness. As Marx points out this disjunction is breached when ーman is lost to him-self but at the same time has acquired a theoretical consciousness of this loss, and is driven by the absolutely imperious dictates of his misery ィC the practical expression of this necessity ィC which can no longer be ignored or whitewashed, to rebel against this inhumanity ア [2]. Self-education needs to be therefore understood as the self-conscious understanding of the process of reification which cleaves our self-knowledge from our ability to act upon this knowledge. As Marx goes on to argue ーthe proletariat cannot liberate itself without destroying the conditions of its own life. But it cannot do this without destroying all the inhumane conditions of life in contemporary society which exist in the proletariat in a concentrated form ア[3]. Thus the possibility of revolutionary action becomes embodied in the transformation of alienated self-consciousness. Self-education is therefore collective education of individuals within the tempospatial possibilities of everyday life. As Lefebvre points out alienation is not the ーinauthentic ア barrier to the obtainment of revolutionary consciousness but rather the productive and conflictual ground through which this consciousness emerges. In their critiques of the everyday theorists such as Lukacs, Lefebvre and Benjamin turned their attention to this fertile field for an understanding of the nexus between philosophical understanding and revolutionary praxis, theorising the plane upon which the gap between present realities, future possibilities and past understanding will be resolved as the proletariat becomes both the subject and object of history. Lukacs, in his controversial but pertinent exploration of subjectivity and revolutionary consciousness History and Class Consciousness explains that in the gap between the subject and the object lies the ーpernicious chasm of the present ア [4]. To resolve this chasm he suggests that we need to be able to comprehend the present as a process of becoming. We can only do this by seeing in it the tendencies out of whose dialectical opposition we can make the future thus making the present a process of becoming that belongs to us. The concept of the ーmilitant researcher ア builds on this understanding of the importance of the ーeveryday ア as the ground upon which revolutionary consciousness and praxis meet. As Colectivo Situaciones explain the militant researcher is as far from institutional procedures as it is from ideological certainties. His or her role is to carry out ーtheoretical and practical work orientated to co-produce the knowledges and modes of alternative sociabilities, beginning with the ュpotencia of those subaltern knowledges ア [5]. Similarly to an earlier concept of the ーworker-corespondent ア 6 the militant researcher seeks to break down the distance between subject and object, part and whole, close and distant. They exist both as worker and cultural producer, they do not just report back on the lives of workers and other margionalised people but also seek to transform the daily experiences of these lives through common struggle, understanding, education and engagement. True self-education can not be divorced from this struggle. As one of the participants I interviewed for my work for the exhibition Self-Education explains ーwhen you set out to change the world, the world also changes you. ア An ability to learn and challenge individual alienation and reification is predicated on an ability to engage with the collective struggle against how this manifests in everyday life. And the strength of this struggle has the capacity to dissolve everyday life into continually evolving forms of social being. It will be through this that, as Lefebvre points out, our self-education will be fully realised and everyone will perceive the world with ーthe eyes of a painter, the ears of a musician and the language of a poet ア. Zanny Begg (1972) artist, writer and activist with the global justice movement, lives in Sydney, Australia Footnotes 0308ィィィャ02 ツィ ィェィィ07: 1. Lefevbre, H, The Citique of Everday Life, Vol. II, p Nachlass II, p133 [The Holy Family chapter 4]. 3. Ibid p Lukacs, G, History and Class Consciousness: studies in Marxist Dialectics 5. Colectivo Sitaciones, from transform magazine. 6. This concept is discussed in relation to the everyday by John Roberts in Philosophizing the Everyday, Pluto Press: London 2006, p57. 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4 13Fatima Freire in a dialogue with Contra File Politics of the Impossible This text-dialogue is based on a conversation we held with educator Fatima Freire (FF). At that moment, our background was composed by the questions proposed by the group What is to be Done? and by our common ground developed in the Politics of the Impossible [1], a project that has been carried out in the last year and a half in the city of Campinas (Sao Paulo State, Brazil) with different groups, both organized in neighbourhood communities and those without ties with a stable ground. Fatima ッs greatest contribution to our work has been the ceaseless listening devoted to each one of us and to the wider group involved in the project. What we have learned in our meetings is, above all, how to deal with the very deep dimensions of our own knowledges and non-knowledges, reflected at each instant in the knowledges and non-knowledges of the other. These moments have become the referential microcosms for the conflicts that we live in the micropolitics of the everyday. Here, the transformational character of each meeting is made evident: the flexible and attentive body of an educator who is always pointing at, from the oppositions that emerge within the group, which stances, attitudes and values collaborate in the breaking or activating dialogue and collective creation. On the subject, Fatima once told us: As with dealing with our prejudices, the first step is to admit that we hold them. This something that is normally difficult to accept. From then on, one has to find out if one really wishes not let them go. We do not live eternally with the same values ュ however, we do hold values with which and for which we will die. We have increasingly felt that this flexible and political subjectivity that she teaches us to be, in the exercise of becoming at each instant, takes up our body, as smoke that densifies, defining sharper outlines, until it gains names, masses, other bodies, or it generates new conflicts, confrontations, ideas and symbols. What is to be Done? [2] FF: we can start off from your experience, so we as to be able to think this very experience in relation to self-organisation and to self-education. CF (Joana): The first relationship that I draw is that our artwork emerges from the doubts and the reflections sparked by our own experience, from the politicising questions that we make, which generate politicising answers. These answers are created not only in our bodies, but also in the collective body, in the sense that we have been developing, for a few years now, a work strategy that we call ーThe Public Assembly of Gazes ア, which is a dynamics of encounter to which we invite different people to share their views on reality data. The set of everyday life experiences ィC invisible to official discourses ィC brought in by each participant, becomes the starting point for symbolic collective creation. FF: You produce ーpolitical literacy triggers ア. Instruments for the triggering of a politicisation process, of political awareness. Because what is at stake is becoming more aware. And becoming aware is, in itself, a political act. CF (Jerusa): Because when you become aware, you automatically link up with the surroundings. FF: And what does ーlinking up ア demands from the individual? CF (Cibele): Positioning. FF: I climb off the fence and take up a position. I have to take up a position at each moment. Becoming aware is a political act because, from the moment that you understand and apprehend the inter-relations that are configured within a given situation, you can ッt remain still any longer; you have to take up a position. You either take up a position in the sense of ーbeing more of a person ア and also letting the others be so; or you take up a position, in your behaviour, in your actions, in your engagement, in order to be ーless of a person ア. That is, every and any act of politicization is related to humanisation or dehumanisation. I see no other way. CF (Joana): When we work with different groups, with whom we carry out the assemblies, it is evident that we all tend to reproduce certain ーlifestyles ア with which we identify. And that these ーlifestyles ア correspond to the values that we often do not wish to reproduce. There, as one mirrors the other, we can become aware of that. The process of becoming aware of our place in the world arises, then, from the possibility of critically symbolising and commenting on this very process. FF: What you are saying without knowing you are saying ィC and Paulo Freire brings this up beautifully, I think in the ーPedagogy of the Opressed ア [3] ィC is the leap from a naive awareness into a critical one. When I just reproduce, I am convinced I am not reproducing, yet I have no clarity of that which I am reproducing, and I naively imagine that I am producing that which is mine, which most times it is not the case. So, becoming aware is the reason why it is important to develop the kind of work we do; it is precisely to collaborate in the person ッs realisation that the discourse he or she brings up is an ideological discourse absorbed from someone else. CF (Jerusa): Here creativity comes in, because this leap takes place when the person gives form to his or her subjectivity and thus effects him or herself as world building. FF: What you bring up is very interesting, but we have to be careful with the notion of ーcreativity ア. There is always a creation process, whether alienated or not. CF (Cibele): I recall a passage from the book ーWhat is to be Done ィC Theory and Practice in Popular Education ア [3], a dialogue between Paulo Freire and Adriano Nogueira, where they speak of this care of not attributing naivety or alienation to the other. Adriano states: ー( ュ) I am speaking about this popular ョnaivety ッ. I place things between quotation marks and I discuss with you. This ョnaivety ッ in certain popular attitudes seems to me to be related to life ッs needs. ( ュ) These ョnaive ッ actions do take place... They correspond to popular needs that I, intellectual educator, do not understand and criticise. I see a danger there. (...) It is the danger of cultural misunderstanding. I will misunderstand the resistance strategies that are possible in popular groups ア. CF (Joana): He brings in this ーcultural misunderstanding ア. When you do not hold the tools to see where the other ッs resistance lies. And transposing this to our experience, we have realised that both naivety and resistance must not be thought of as circumscribed to a class condition. Because we are all naive as we live the official discourse as ーthe reality ア; equally, all can have the potential of resisting by building discourses and practices initiated from one ッs own experience. I think that it is in this sense that we understand self-education: to be in the constant building of ourselves, of our own humanity. FF: This is where you start to seek methodological instruments for your what-to-be-done initiated from real urgencies [4], from real needs and that you really instrumentalise, that you can really produce. One has only to think about what you, as the group Contra File, have needed to do. I mean, what did you need to do from the moment that you have realised the inadequacy of this discourse that speaks of a reality that is not ーthe reality ア? You had to spark a kind of process so as to allow a kind of learning that, in the first place, should generate the awareness that discourse is not single. And, from there on, you must create the conditions for action, because it is not possible to act in a disorganised way. So, one needs to structure the collective, In 2005 we have carried out assemblies with different groups in the city of Campinas, upstate Sao Paulo, as part of the Politics of the Impossible project. The increase in the number of closed residential condominiums in the city was a subject much discussed by one of the groups. Many participants, who actually lived in those condominiums, could view in a critical way the growth in the dividing walls ッ height and the strategies of social segregation travestied as public and private security strategies. Thus the CONDOMINUM WITHOUT DOMINION action was born, carried out in pedestrian crossings in downtown Campinas. 08ィ ィーィィィャィ ィヲ ィィィ Contra Fil ィィィーィィィコィ ィェ ィャ0603ィェ ィコ09ィー 01ィ ィェィェ ィィィ ィ ィー ィェ ィェィ 0609ィェ ィェィ 0302ィヲ (Contra File) ィ ィ ィャィー ィーィィィコ06ィャ 08ィ ィーィィィャ06ィヲ ィヲ0802 (0808). 01ィ ィー06ィー ィャ06ィャ02ィェィー, ィャ ィェ ィ 05ィィ09ィケ ィェィ ィ 01, ィェィェ ィョ070706ィヲ ー チィー ィ ィーィケ? ア ィィ ィェィ ィェィ 03ィィ01 06ィ ィエィィ01 ィェィ 08ィ ィ 06ィーィコィ ィコィーィ ー030605ィィィーィィィコィ ィェ ィャ0603ィェ ア[1], ィコ06ィー060804ィヲ ィィ ィー0608ィ ィ ィェィ 04ィ ィ ィャ07ィィィェィ 09 (0908ィ 04ィィ05ィィ07, 03ィーィ ィー 05ィ ィェ 03ィ ィョ0506) 0708ィィ ィョ ツィ 09ィーィィィィ 08ィ 0405ィィ ツィェ ィョ0707, ィコィ ィコ ィ ィェィィ040609ィ ィェィェ ィコィ 05ィケィェ ィ ィエ0209ィー09ィ 01, ィーィ ィコ ィィ ィェ02ィョィコ060802ィェ02ィェィェ ィ ィーィィィャィ ィェ02ィョ09ィーィ ィェィェ ィョ03ィィ09ィ 05ィ ィコィ ィィ04 ィェィ 09 ィィ 0108ィョ00ィィ01 ィョ ツィ 09ィーィェィィィコ ィコィーィ, ツィー06 ィィ 09ィーィ ィ 03ィェ02ィヲ03ィィィャ 09ィコ05ィ 0106ィャ 09 08ィ ィ 06ィーィョ. 0105ィ 09ィェ0602, ツ02ィャィョ ィェィ ィョ ツィィ05ィィ ィェィ ィー0802 ツィィ 09 ィェ02ィヲ, 05ィー06 08ィ ィ 06ィー ィョィ 06 ツィ ィヲ03ィィィャィィ ィィ04ィャ020802ィェィィ07ィャィィ ィェィ 03ィィ01 04ィェィ ィェィィィヲ ィィ ィェ0204ィェィ ィェィィィヲ, ィコィ ィャ00ィェ060902ィェィィ02 06ィー08ィ 03ィ 06ィエィィ ィェィ ィェィィ0701 ィィ ィェ02-04ィェィ ィェィィ ィョ ィ ィコィィ02 ィャ00ィェ060902ィェィィ07 09ィーィ 05ィィ ィェ02ィィィ 05ィケィェ04ィャィィ ィャィィィコ0806ィコ0609ィャィ ィャィィ ィコ06ィェ0005ィィィコィー0609, ィコ06ィー ィャ ィィ09ィ 02ィャ 09 ィャィィィコ ィィィーィィィコ ィェ0209ィェ0609ィーィィ ィケ ィー ィ 08ィ 04ィョ06ィエィィィヲ 01ィ 08ィ ィコィー0208 ィコィ ィヲ 0909ィー0802 ツィィ: 00ィィィ ィコィィィヲ ィィ 09ィェィィィャィ ィー0205ィケィェ04ィヲ ィ , 0708ィィ09ィョィー09ィー09ィョ06ィエィィィヲ ィー ィェ06, ィ ィョィコィ ィ 06ィエィィィヲ ィC ィィ ィィ ィィ02ィィィヲ, ィェィィィコィ 06ィエィィ ィョ ィC ィコィ ィコィィ ィィ02ィィィィ, ィャィェ02ィェィィ07 ィィ 0202ィェィェ0609ィーィィ ィ ィエィ 08ィ 0408ィョ03ィ 06ィー ィィ05ィィ ィ ィコィーィィ09ィィ04ィィ08ィョ06ィー 01ィィィ ィィ ィコ ィコィーィィ09ィェ0602 ィー ツ0209ィー ィー06ィャィョ ィョ 08ィ ィーィィィャィ 0601ィェィ ィコィ 04ィ 05ィ ィェィ ィャ: ー ィ ィ 06ィー04 09 ィェィ 03ィィィャィィ ィ 0909ィョ01ィコィ ィャィィ, ィ ィー0802ィ ィョ02ィー ィ ィャィィィャ 0708ィィ04ィェィ ィーィケ ィィ01 ィェィ 05ィィ ツィィ02. 08ィ ィコ 0708ィ 09ィィ0506, 05ィー06 ィー08ィョ01ィェ ィィィェ07ィーィケ. 05ィ ィー02ィャ ィェィョ03ィェ ィェ07ィーィケ, 0102ィヲ09ィー09ィィィー0205ィケィェ06 05ィィ ィャ ィーィィィャ, ツィー06ィ 04 06ィェィィ 0609ィーィ 09ィ 05ィィ09ィケ ィェ02 03ィィ0902ィャ 0601ィェィィィャィィ ィィ ィー02ィャィィ ィェィェ0609ィー07ィャィィ 0902 ツィェ06... ィィ , 09 ィェ02ィコ06ィー060804ィャィィ ィィ 04ィ ィェ02ィコ06ィー ィィ04 ィェィィ01 ィャ ィー ィョィャ020802ィーィケ. ア ツィョ0909ィー0906, ツィー06 ィーィ 00ィィィ ィコィ 07 ィィ ィィィーィィ ツィェィ 07 09ィョィ ィイ02ィコィーィィ09ィェ0609ィーィケ, ィコ06ィー060806ィヲ 06ィェィ ィョ ツィィィー ィェィ 09 ィ 04ィーィケ, ィョ0708ィ 03ィェ070709ィケ 09 09ィーィ ィェ ィェィィィィ-ィコィ ィヲ-ィャィィ00, 04ィ ィェ0702ィー ィェィ 0302 ィー020506, ィ ィェ ィョィエィ 06ィエ02ィャィョ ィャィョ, ィ ツ02ィーィコ06 06 ツ0208 ツィィ09ィ 07 ィコ06ィェィーィョ0804, 0706ィコィ ィェ ィーィョ0707ィー ィィィャ02ィェィ, ィャィ , 0108ィョ00ィィ02 ィー0205ィ, ィィ05ィィ ィコィ 09 ィェ02ィャ ィェ ィー0907 ィェ ィコ06ィェ0005ィィィコィー04, ィコ06ィェ000806ィェィーィ 02ィィィィ, ィィ0102ィィ ィィ 09ィィィャ チィー ィ ィーィケ? [2] 08ィ ィーィィィャィ ィヲ0802: 02ィ 09ィ ィヲィー02 06ィーィー0605ィコィェ02ィャ ィー 09ィ ィーィ, ィーィ ィコ ィャ04 09ィャ060302ィャ 0609ィャ040905ィィィーィケ 09ィ ィャ 05ィー06ィー ィー ィーィェ060302ィェィィィィ 09 09ィ ィャ ィ ィェィィ04ィ 02ィィ02ィヲ ィィ 09ィ ィャ0606ィ 08ィ ィ ィェィィ02ィャ. Contra File (0406ィ ィェィ ): ィ ィケ, ィコ06ィー0608ィョ ィィ03ィョ, 09 ィー06ィャ, ツィー06 ィェィ 03ィ 01ィョ ィー0902ィェィェィ ィー0205ィケィェ0609ィーィケ ィ ィー ィェィ ツィ ィャィェ02ィェィィ0701 ィィ 08ィ 04ィャ ィェィィ0701, ィ 02ィャ0401 ィェィ 03ィィィャ 0906ィ 09ィー0902ィェィェ04ィャ ィー06ィャ, 09 ィェィ 03ィィ ィィィーィィ04ィィ08ィョ06ィエィィ ィ 01, ィョィエィィ01 ィコ ィィィーィィ04ィィ08ィョ06ィエィィィャ 06ィー0902ィーィ ィャ. 06ィーィィ 06ィー0902ィー ィ 06ィー0907 ィェ02 ィー0605ィケィコ06 ィェィ 03ィィィャィィ ィー0205ィ ィャィィ, ィェ06 ィーィ ィコ0302 ィェィ 03ィィィャ ィコ ィコィーィィ09ィェ04ィャ ィー020506ィャ, 09 ィー06ィャ 09ィャ , ィコ06ィー060804ィヲ ィャ04 08ィ 0409ィィ09ィ 02ィャ ィョ0302 ィェ0209ィコ0605ィケィコ ィー 09 08ィ ィ 06 ツ02ィヲ 09ィー08ィ ィー0200ィィィィ ィェィ 0409ィ ィェィィ02ィャ ー02ィ ィエ0209ィー0902ィェィェ ィ 08ィ ィェィィ ィィ09ィーィ 05ィケィェ ア (Public Assembly of Gazes), ィー ィーィケ 09 09ィャ ィィィェィ ィャィィィコィィ 0909ィー0802 ツ, ィェィ ィコ06ィー ィャ ィィ0005ィ 03ィ 02ィャ 08ィ 0405ィィ ツィェ ィヲ ィィィーィケ ィィィャ 09ィィ0102ィェィィ02ィャ 0802ィ 05ィケィェ0609ィーィィ ツ02ィーィ ィェィィ02 08ィ 0405ィィ ツィェ ィーィ ィェ0209ィェ06ィヲ 03ィィ04ィェィィ ィC ィェ0208ィ 0405ィィ ツィィィャ06ィヲ 0600ィィ02ィィィ 05ィケィェ04ィャィィ 01ィィ09ィコィョ0809ィ ィャィィ ィC ィーィ ィコィ ィョ ツィ 09ィーィェィィィコィ, 09ィーィ ィェ0609ィィィー ィー0708ィ 09ィェ06ィヲ ィー06 ツィコ06ィヲ ィィィャ090605ィィ ツ0209ィコ ィコ ィコィーィィ09ィェ ィー ィェィィ : ィィ ィィィー02 ーィ ィコィーィィ09ィ 02ィィ06 (trigger) ィィィーィィ ツ0209ィコ06ィヲ 0008ィ ィャ06ィーィェ0609ィーィィ ア. 06ィェ09ィー08ィョィャ02ィェィー ィ 07ィョ09ィコィ ィィィーィィ ツ0209ィコ ィ, ィィィーィィ ツ0209ィコ06ィヲ ィェィ ィー0205ィケィェ0609ィーィィ. 0306ィー06ィャィョ ィコィ ィコ 0802 ツィケ ィィ0102ィー ィーィィ0302ィェィィィィ ィ 0605ィケ0302ィヲ ィェィ ィェィェ0609ィーィィ ィェィ ィェィィ02, 09ィ ィャ ィ 02, ィー ィィィーィィ ツ0209ィコィィィャ ィ ィコィー06ィャ. CF (040208ィョ09ィ ): 0306ィー06ィャィョ ツィー06, 09ィーィ ィェ ィケ ィェィ ィー0205ィケィェ04ィャ, ィー04 ィ 09ィー06ィャィ ィーィィ ツ0209ィコィィ ィ 0203ィケ ィコ08ィョ03ィ 06ィエィィィャ. 0808: 08 ツィー06 ィー0802ィ ィョ02ィー ー ィ ィェィィ02 ア 06ィー ィィィェ01ィィ09ィィ01ィョィ 05ィケィェ0609ィーィィ? CF (05ィィィ 0205ィケ): 05ィ ィェ07ィーィケ ィィ02ィィ : ィ ィ ィ 0608ィ ィィ 04ィ ィェィィィャィ ィィ02ィィ ィェィ 04ィ ィェィィィャィ ィーィケ ィィ02ィィ06 ィコィ ィャ00ィェ060902ィェィィ ィェィ ィェィィ ィー ィィィーィィ ツ0209ィコィィィャ ィ ィコィー06ィャ, 0706ィー06ィャィョ ツィー06 09 ィー , ィコィ ィコ ィー ィェィィィャィ 0203ィケ ィィ ィ ィー0409ィ 0203ィケ ィコ06ィェ00ィィ00ィョ08ィ 02ィィ ィ ィィィャ0606ィーィェ060302ィェィィィヲ ィ 06ィヲ ィェィ 05ィィ ツィェ06ィヲ 09ィィィーィョィ 02ィィィィ, ィー04 ィョ0302 ィェ02 ィャ ィケ 0609ィーィ 09ィ ィーィケ0907 ィ ィヲ09ィー0902ィェィェ04ィャ, ィー04 06ィ 0704ィ ィェ 04ィ ィェ07ィーィケ ィィ02ィィ ィィ05ィィ 04ィ ィェィィィャィ 0203ィケ ィィ02ィィ ィャ ーィ 04ィーィケ ィ ツ ツィェ04ィャ ア, ィー ィ ィャ ィョ00ィィィャ; ィィ05ィィ ィ ィェィィィャィ 0203ィケ ィィ02ィィ06 ィC ィャ ィェィィィィ, ィィ ィヲ09ィー09ィィ0701, ィィ ィC ツィー06ィ 04 ーィ 04ィーィケ ィャ02ィェ0202 ツ ツィェ04ィャ ア. 06ィ ィコィィィャ 06ィ 08ィ 0406ィャ, ィコィ ィヲ ィィ 0506ィ 06ィヲ ィ ィコィー ィィィーィィ04ィ 02ィィィィ ィ ィェ 09 00ィョィャィ ィェィィ04ィ 02ィィ02ィヲ ィィ05ィィ ィョィャィ ィェィィ04ィ 02ィィ02ィヲ. 0208ィョ ィョィーィィ 07 ィェ02 09ィィ03ィョ. CF (0406ィ ィェィ ): ィ ィャ04 08ィ ィ 06ィーィ 02ィャ 09 08ィ 04ィェ04ィャィィ 0008ィョ0707ィ ィャィィ ィャ07 ィェィ 03ィィ ィ 08ィ ィェィィィヲ, 09ィーィ ィェ0609ィィィー ツ0209ィィ01ィェ04ィャ, ツィー ィャ ィィ ィィィャ ィェィェ0402 ー09ィーィィ05ィィ 03ィィ04ィェィィ ア, 09 ィコ06ィー060804ィャィィ ィィ0102ィェィーィィ00ィィ02ィィ08ィョ02ィャ0907, ィィ ツィー06 05ィーィィ ー09ィーィィ05ィィ 03ィィ04ィェィィ ア ィー0902ィー09ィー09ィョ06ィー 0202ィェィェ0609ィー07ィャ, ィコ06ィー ィャ04 04ィ ツィ 09ィーィョ06 ィェ ィ 02ィャ ィィ ィィィーィケ ィコ0605ィケィコィョ 0601ィェ06 06ィー08ィ 03ィ 02ィー ィョ0006ィャ, ィャ04 ィャ060302ィャ ィェィ ィーィケ 05ィー ィェィ ィェィィ07 ィェィ ィャ0209ィーィ 09 ィャィィ0802 ィェィ ツィィィェィ 02ィー0907, ィ ィー0205ィケィェ06, ィャ0603ィェ0609ィーィィ ィコ08ィィィーィィ ツ0209ィコ06ィヲ 09ィィィャ090605ィィ04ィ 02ィィィィ ィィ 08ィ 04ィ 0608ィ 09ィ ィャ ィー ィ. 0808: 0606, ツィー06 ィー ィィ090409ィ 0203ィケ, 09ィ ィャィ ィー ィェ02 04ィェィ 07 ィC ィ 03ィ ィョ ィヲ ィコ08ィ 09ィェ06 08ィ 09ィコ ー030201ィ ィィィコ02 ィョ00ィェ02ィー02ィェィェ0401 ア, ィコィ 0302ィー0907 ィC 05ィー06 09ィコィ ツ06ィコ 06ィー ィェィ ィィ09ィェ06ィヲ ィェィ ィェィェ0609ィーィィ ィコ ィコ08ィィィーィィ ツ0209ィコ06ィヲ ィ ィィ ィョ, 07 ィョ ィェィ, ツィー06 ィェ ィィ ィョ, ィィ 09 ィー ィャ07, ィョ ィャ02ィェ07 ィェ02ィー 0709ィェ0609ィーィィ 06ィーィェ0609ィィィー0205ィケィェ ィィ ィィィャ ィャィェ06ィヲ, 07 ィェィ ィィ09ィェ ィ 00ィ 06, ツィー ィィ ィョ ィェ02 ツィー , ィェ06 ィコィ ィコ 0708ィ 09ィィ0506, 05ィー06 ィェ020708ィ 0901ィ ィー06ィャィョ ィェィ ィェィィ ィ 02ィー 09ィ 03ィェ06ィヲ ィェィ 03ィョ 08ィ ィ 06ィーィョ ィC ィャ04 ィィィャ02ィェィェ ィャ0600ィ 02ィャ ツ ィコィョ 0706ィェ07ィーィケ, ツィー ィィ09ィコィョ ィー0907 ィィ ィィ ツ0209ィコィィィャ 01ィィ09ィコィョ080906ィャ, ィ ィィィャ09ィー090609ィ ィェィェ04ィャ 06ィー ィコ ィー06 02ィエ02. CF (040208ィョ09ィ ): ィケ ィコ0506 ツィ 02ィー0907 ィー ツ0209ィー0906, 0706ィー06ィャィョ ィコィ ィコ 05ィー06ィー 09ィコィ ツ06ィコ ィィ ィィィー ィー060001ィ, ィコ060001ィ ツ ィコ 0708ィィ01ィ 02ィー ィャィョ ィヲ 09ィョィ ィイ02ィコィーィィ09ィェ0609ィーィィ, 0609ィョィエ0209ィー ィ 07 ィコィ ィコ ィャィィ080609ィー0806ィィィー : ィェィィィャィ 0203ィケ 06 ツ02ィェィケ ィィィェィー ィェ04ィヲ , ィェ06 ィェィ ィャ ィェィョ03ィェ ィ ィ ィーィケ 0609ィー ィェ0609ィーィケ, ーィー ツ0209ィー0902 ア ィョ ィ ィャ07ィィィェィ 09 (03ィーィ ィー 05ィ ィェ 03ィ ィョ0506), ィコィ ィコ ツィ 09ィーィケ ィコィーィ ィィィーィィィコィ ィェ ィャ0603ィェ , ィャ ィィ05ィィ 0906ィ 08ィ ィェィィ07 09 ィョ ツィ 09ィーィィ02ィャ 08ィ 0405ィィ ツィェ ィョ ィェィ ィィ ィョ0707 ィ ィコィーィィ09ィェ06 06ィ 09ィョ0301ィ 05ィ ィー ツィィ0905ィ 04ィ ィコ0804ィー ィィ05ィィィエィェ ィ 0102ィェィィィヲ (ィコ06ィェ0106ィャィィィェィィィョィャ0609) ィェ0600ィィ02 ィョ ツィ 09ィーィェィィィコィィ, 09ィ ィャィィ ィィ09ィ 0903ィィ02 09 ィーィ ィコィィ01 ィコ06ィェ0106ィャィィィェィィィョィャィ 01, ィコ08ィィィーィィ- ツ0209ィコィィ 09ィャ06ィー080205ィィ ィェィ ィョ090205ィィ ツ02ィェィィ02 08ィ ィエィィ ィヲ 09ィー02ィェ ィィ ィェィ 09ィー08ィ ィー0200ィィィィ ィィィ 05ィケィェ06ィヲ ィ 02ィィィィ, ィーィ ィャ0401 ィコィ ィコ 09ィー08ィ ィー0200ィィィィ ツィ 09ィーィェ06ィヲ ィィ 06ィ ィエ0209ィー0902ィェィェ06ィヲ ィ ィ 09ィェ0609ィーィィ. 06ィ ィコ ィィ05ィ 09ィケ ィ ィコ02ィィ , ィィ0903ィ ィェィ ィェ ィ ィェィー ィ ィャ07ィィィェィ 09ィ ツ0209ィコィィィヲ , 06ィー ツィョ030102ィェィェ04ィヲ ィィ05ィィ ィェ02ィー, ィー02ィコィ 02ィー ィー0607ィェィェ06. 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