Yeon Kyoung Lim cautions against romanticizing the independent publishing movement afforded by digitalized work flow and free social-media transmission. Keying in on the labor situation, she has experienced the collapse of work and leisure, which results in free, exploited labor in intensive micro processes of work premised on a group’s affective solidarity. Are “techniques of care” a feasible solution to the pauperization of activism? 身在「江湖」的林妍卿著我們別把數碼化工序和社交媒體平台推動的「獨立出版」浪漫化。進步的另一面的現實,是「情感化勞動」以及長時間免費的「微」工序的投入,慢慢導致維權運動的「貧化」。如果人際關係如此重要,怎樣的「關懷技術」才發揮活化的作用?
The bat. Confinement. A female goat. Graffiti “The future is female!” Electronic tagging. On-line conferences. Animal testing or not. The Joker… All connected — to our future. Michael Leung’s intergalactic thinking connects. 蝙蝠。限聚與禁閉。母羊。牆上塗鴉喊著:「未來是女的!」電子標簽。網上會議。應否用動物進行藥物測試?小丑。… 在梁志剛的系際思維裡,都可結連成為一體,預見未來。
What is independent publishing’s contribution to the Feminist/LGBTQ movement in South Korea? Lim Yeon-kyoung uses new materialist and post-consumerist frameworks to examine her own field experiences. 博士研究者Lim Yeon-kyoung 在後消費主義的藍圖裡重新理解「獨立出版」的政治性、創作上的實驗性,以至對南韓本土的女性主義、同志及酷兒運動的推進所作出的貢獻。獨立出版似乎注定被拒於嚴肅的學術出版的門外,林卻用新唯物主義和演述理論的高度去討論獨立出版的追求,並以個人「實戰」去說明。
An ordinary day with a haircut in Lyon put Michael into a confessional mode of reflexive reconnection with his double citizenship … To what kind of privileged access does it entitle him? And what doors has opened to him? 梁志剛的雙重國籍或公民權對他的漂流歷程有何在地的挑戰?又打開了一些甚麼的門?
Michael Leung shuttles between empirical planes, intellectual horizons and concrete dwellings of diverged spatio-temporal orderings… to assert research that is multi-species, and art that is energy that runs through all realms of living. 「萬物」在梁志剛的漂流路上漸成一張網,少數邊緣的、系統與系統之間的、跨族類的都可以平放或結連。思路無邊,在無政府主義狀態到專制主義運作之間,香港的形影浮現。學術研究如何實踐系際思維?
Reality once again confronts us with the fallacy that “history” is a subject that concerns only those studying the humanities. Researcher Vennes Cheng takes us back to a more basic question that deems history the literacy of contemporary global citizen, asking: what is the difference between historical reality and lived reality? 歷史是唸文科的人的事這想法或許有急切矯正的必要。歷史進入我們的日常知識領域,間接導引個人和社群行動的取決,或成為在位者下令的理據。退後一步,鄭秀慧問:歷史的現實與活在當下的現實有何不同?這是當代公民的基本道德素養罷。
A long journey, from the 2 years and 7 steps that firewood takes to become useful to us, to a child’s slingshot, and to the thought “We must use the methods available to us, and those I have learnt recently,” Michael Leung’s notes weave an otherly global network of peculiar relevance, entrenched on earth. 由砍樹到可燒菜取暖的柴火,兩年長的七個步驟、梁志剛的飄移體會是:「我們必須善用就在眼前已有的方法,還有剛剛學會的技巧。」創造新網絡,始於在地、留神。
The individuals of a collective do things together, despite their differences. “Each person is a walking directory…” 集。群。體。正因為個別的不同,個人自主受到尊重,所以,能一起前進,共負一軛,沿途照應,你是我的地圖,我是你的另一張地圖。每個人都各自是一個索引目錄。
THINK-PAD series records PhD researcher Vennes Cheng’s ongoing exploration for an alternative historiographic perspective that asserts the productiveness of histories deemed incomplete as they keep the door open for constant revision. Her objective is to revitalize our critical understanding of art in Hong Kong.
ON LAND is a series of on-going research notes by doctoral researcher Michael Leung with “Insurrectionary Agricultural Milieux” as his working thesis title. This series will start with a simple meal in the Basque Country in Spain and some noticeably repeating graffiti in Italy… “no TAV!” 梁志剛「在地」手記第一記,由一頓飯開始,英語、法語、西班牙話都好,總能溝通。…不管在那裡,只要留神,你會在交通幹線上的某處看到「no TAV!」。