“Don’t Be Afraid to Pogo!”: Chicana Hollywood Punks Negotiate ‘h/Home’ After Hardcore Takes L.A.

For the full intro to the forum by Michelle Habell-Pallan, click here.  For the first installment by Yessica Garcia Hernandez click here.  For the second post by Susana Sepulveda click here. For the third post by by Wanda Alarcón click here.   For last week’s post by Iris C. Viveros Avendaño click here.

The forum’s inspiring research by scholars/practioners Wanda Alarcón, Yessica Garcia Hernandez, Marlen Ríos-Hernández, Susana Sepulveda, and Iris C. Viveros Avendaño, understands music in its local, translocal and transnational context; and insists upon open new scholarly imaginaries. . .

Current times require us to bridge intersectional, decolonial, and gender analysis.  Music, and our relationship to it, has much to reveal about how power operates within a context of inequality.   And it will teach us how to get through this moment. –MHP

When did punk become white? Sound white? Sound male, even?  The story of moshing–a dance where predominantly young men gather in a half circle aggressively pushing into each other –which is integral to how the history of punk is shaped, understood, and passed on, offers a window into investigating the outright erasure of Chicana punk from broader punk history which has generally centered cis-heterosexual men from either the U.K. or New York scenes.

Yet, the story of slam dancing, later known as moshing, was also not always a part of punk. In the early 80s slam dancing was introduced by Orange County punks to the Hollywood/ LA scene and through the advent of technologies such as the VHS and Betamax, punk then consequently becomes satirized, recorded, and archived as angry, white, and “Hardcore.”

I argue that the erasure of the Los Angeles punk scene and queer Chicanx youth from punk history can be mapped through the story of when and how the pogo was replaced by slamming. I position the Los Angeles punk scene of the late 1970s and early 1980s as a prime example of how the experiences of punk youth were deeply shaped by the conditions of possibility the pogo offered, creating a completely different scene than the ones more popularly archived as white, male, and devoid of queer people of color and women. Here, gentrification takes the noisy and rapid shape of upper- to middle-class OC Hardcore beach punks introducing slamming and eventually pushing out the pogo –– mirroring the co-optation of L.A. punk and finally cementing the story of US Punk as white. Therefore, the genealogies of these punk dances demonstrate the ways that dance and sound together can produce the gentrification and expulsion of an entire scene.

Pogoing, the predecessor to moshing, as a physical dance consisted of jumping up and down with varying degrees of contact danced usually by participants across venue space. The pogo’s movements embodied a kind of fun that was quite equitable across gender expressions and sexualities. I put this thesis into practice every time I ask my students to pogo with me in class, mainly because literature on the pogo is very scarce and recreating the pogo through movement serves as a pedagogical tool. The pogo was a common form of punk dancing in the earlier days of punk and can be seen more prominently in The Punk Rock Movie (1980),  The Great Rock and Roll Swindle (1980),  and Decline of Western Civilization (1981).  

Though pogoing goes as far back at the U.K scene, it reached the L.A. scene last, just before it became slamming.  Broader than a dance, the pogo signified a particular relationship between sound, community and a sense of belonging––a home for the outsider and their band of misfit friends, a home that created space for queer Chicanx/POC youth later forced to reckon with a new wave of punks wearing Swastika patches as eviction notices on their sleeves. The band X said it best on an interview with NPR’s Fresh Air.

X NPR Interview with Terry Gross, 2 May 2016, “A Personal History Of L.A. Punk: ‘It Was A Free-For-All For Outcasts'”

Singer Exene Cervenka explained how the pit formed following a trajectory of spontaneous punk dancing, which includes the pogo, that blurred the lines between audience and performer, particularly during a time where punk was not yet under the scrutiny or rubric of what it meant to be “punk.”

While the pogo was still relatively aggressive by many accounts, according to the late MTV program UltraSound, pogoing began as a response to mainstream Disco’s “the bump” or “the hustle.” These dances signified order and more broadly a celebration of U.S. mass consumer culture that punks from the U.K. and U.S. desired to resist. Though positioning the pogo as a direct response to disco can be deeply racialized–as disco initially was a queer, brown musical movement before mass marketing brought it beyond underground urban dance clubs to the white suburbs– I would rather look to to the pogo’s embodiment of an era of punk in the U.S., with a focused gesture to L.A. punk, that existed before hardcore. Susana Sepulveda defines hardcore as an intensified version of 1970s punk coming out of the local beach cities and commemorated by white cis men despite hardcore’s queer and POC ties from earlier scenes, especially via L.A. I would also add a class analysis, in which hardcore was welcome to upper to middle class punks unlike the scenes before that catered to poor whites and people of color.  Yet, the question of how punk became white through the arrival of hardcore and the push back from Chicanx youth, I argue, meet in the pit.  

Slam dancing, the predecessor to the mosh pit, is described by Joe Ambrose, as the accompaniment to hardcore shaped by its fast pace and as an expression of male youth aggression that includes a mix of the pogo, circle pitting, and stage diving. Slamming, unlike the pogo, is gendered as predominantly male and performed at the front and center of the stage. Ambrose maps the history of mosh pit by placing slamming as the main dance of the 1970s scenes, with very little attention to the pogo. Yet, I posit slamming as a variant of the pogo that was more violent and reflective of the anxieties and frustrations of upper to middle class white punks. And as a reactionary dance rooted in a bourgeois definition of boredom which punks before them could not afford, since boredom was for them rooted in poverty.    

Yet, Ambrose’ erroneous conflation of slamming and the pogo is challenged by various L.A. punks, who have specifically pinpointed the moment they witnessed slamming taking over. Decline of Western Civilization, the aforementioned documentary featuring many queer/POC artists, allows the viewer to bear witness to the act of sound and dance used as a form of gentrification. The Bag’s performance of “Gluttony” and “Prowlers in the Night” alongside FEAR’s “I Don’t Care About You” demonstrates an evolving kind of bodily relationship with the sound of punk, one that began to incite and accommodate the sounds of hardcore through more violent touching and a gendered/racial divide on the dancefloor informed by the slam dance. I expand on Michelle Habell-Pallan’s analysis of Alice Bag’s performance in Decline by adding on how her hot pink mod dress is not just a marker of her unapologetic femininity but also as an unwavering reminder of the long time Chicana residency within L.A. punk unbothered by the misogyny and racism of hardcore, even as its encroachment intensified.

In the chapter “Hard To The Core” from her memoir Violence GirlBag recounts  how the new wave of younger punks from the Southern California beach cities took over the scene and disinvested in punk as a creative and generally inclusive musical space.  Just like Bag, Jello Biafra of the Dead Kennedys also recognized that slamming helped sever the connection between audience and performer, writing the song “Nazi Punks Fuck Off” to call out the dance’s connection between whiteness, heteromasculinity, and violence that was rapidly and radically changing the scene.  As he told the LA Times in 2012:

I wrote that song in 1981, and at the time, it was aimed at people who were really violent on the dance floor; they didn’t call it mosh pits yet. It began to attract people showing up just to see if they could get in fights in the pit or jump off stage and punch people in the back of the head and run away.

Drawing from Bag and Biafra, I argue the pogo then also ceased to serve as a conduit for community and home for its LA initiators. OC/Beach punks finally drove out the Hollywood scene by relying on slamming as a classed expression of boredom, antipathy, and anti-patriotism fueled by the Reagan administration, which were all aspects later exploited within mainstream popular culture and through the advent of talk shows. As early as 1982, this wave of coverage created moral panics within conservative American white families about punk rock––finally cementing punk as white and violent.

The process of gentrification is most often perceived as a relatively quiet process where changes to an entire landscape are made against the demands of the community being affected. Yet, the threat and aftermath of gentrification also affects music, such as punk, that is particular to working class artistic spaces. Delinking gentrification as exclusively spatial and analyzing it as also a sonic force of expulsion can help us understand how public access to the arts and music making can be quickly demolished and replaced with new forms of expressive art symbolizing the modern day eviction notice. If the music, and its music makers, and its scene participants no longer have a home within the city, how then can any artistic expression survive in the face of displacement?  How does the process of gentrification facilitate the pushing out of already existing music practices, the pogo, while simultaneously allowing windows for gentrification’s  beneficiaries to replace and redefine an entire soundscape? Yet, the ways that dance in particular is also affected by gentrification are central to understanding how the eviction of the pogo, and its replacement replaced by slamming, reveals yet another gentrifying force that is not just physical demolition but a palpable vibrational form of sound and dance.

1980 flyer from the East LA punk club The Vex featuring The Brat and Los Illegals.

Although the legacy of care from the pogo has transcended into what we now know as “pit etiquette,” the mosh pit has made its home within punk and much like the process of gentrification, is secured at the expense of the communities that came before it. Thus, I look to the the current struggles of Mariachis in Boyle Heights to analyze gentrification as not just the displacement of a community or neighborhood, but also as a contemporary reminder that the attack on Latinx artistic practices is both ongoing and deeply rooted in Los Angeles history. The resilience of Chicana/Latina soundscapes today attests to our D.I.Y/Do It Yourself tools of recovery, testimonio, sonic and physical nepantlerisma or sonic in-betweenness that made it possible for me to share my interpretation of what happened to the pogo, a side of Chicanx L.A. history that neither physical demolition, hipsters, or even the current political climate can take away.   

Featured Image: Alice Bag in mid-pogo, at Cinco de Mayo show, 2007. Lysa Flores on guitar.

Marlen Ríos-Hernández is a Ph.D. Candidate in the Ethnic Studies Department at the University of California, Riverside. Her current research revolves around queer Chicana/Mexicana punks in Mexico and Los Angeles from 1977-early 2000s. Her dissertation aims to theorize and argue how Alice Bag, an innovator of the 1970s Los Angeles punk scene alongside other Mexicana punks, utilized noise to correlate the systemic disenfranchisement of womxn of color with the desire for transformational change integral to the survival of Mexicanas and first generation Chicana womxn, especially during the Reagan and Bush Administrations. Via Ethnic Studies as her area of study along with her humanities and arts training as a Musicologist, Marlen investigates the relationship between unruly Chicana/Mexicana performing bodies and bisexuality, swapmeets, police brutality, photography, and film as instruments of noise-making necessary to invert normative gender and sexual politics in punk.

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If La Llorona Was a Punk Rocker: Detonguing The Off-Key Caos and Screams of Alice Bag – Marlen Ríos-Hernández

Riot-Grrrl, Punk and the Tyranny of Technique – Tamra Lucid

An Evening with Three Legendary Rebel Women at Le Poisson Rouge, January 27, 2017: Margot Olavarria, Bibbe Hansen, and Alice Bag –Elizabeth K. Keenan

Out now: General Theory of the Precariat by Alex Foti

INC proudly presents Theory on Demand #25: General Theory of the Precariat: Great Recession, Revolution, Reaction by Alex Foti


About the book
From the fast-food industry to the sharing economy, precarious work has become the norm in contemporary capitalism, like the anti-globalization movement predicted it would. This book describes how the precariat came into being under neoliberalism and how it has radicalized in response to crisis and austerity. It investigates the political economy of precarity and the historical sociology of the precariat, and discusses movements of precarious youth against oligopoly and oligarchy in Europe, America, and East Asia. Foti cover the three fundamental dates of recent history: the financial crisis of 2008, the political revolutions of 2011, and the national-populist backlash of 2016, to presents his class theory of the precariat and the ideologies of left-populist movements. Building a theory of capitalist crisis to understand the aftermath of the Great Recession, he outlines political scenarios where the precariat can successfully fight for emancipation, and reverse inequality and environmental destruction. Written by the activist who put precarity on the map of radical thinking, this is the first work proposing a complete theory of the precariat in its actuality and potentiality.

Alex Foti is an editor, essayist and activist based in Milano. He was among the founders of ChainWorkers and EuroMayDay, early instances of the self-organization of precarious workers in Europe. Trained in economics, sociology, and history at Bocconi, the New School and Columbia, he has written several articles and books, including Anarchy in the EU: Grande Recessione e movimenti pink, black, green in Europa (2009).

Québec arabe. Portraits

Québec arabe (tomes 1 et 2). Portraits

Auteurs et auteures : Collectif d’écriture sous la direction de Florence Piron

Tome 1 : Algérie, Mauritanie, Syrie, Tunisie
ISBN : 978-2-924661-22-2

Tome 2 : Maroc, Liban, Lybie
ISBN : 978-2-924661-23-9

Date de parution : octobre 2017



  • Prix de vente de la version imprimée de chaque tome : 25 $ CAD
  • Prix de vente de la version imprimée des deux livres ensemble : 45 $ CAD
  • Prix de vente de chaque ePub : 10 $ CAD
  • Prix de vente pour les participants au livre : 8 $ pour 1 tome
  • Cliquez ici pour lire en ligne gratuitement la version html du tome 1 (permet de partager et commenter, chapitre par chapitre)
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  • Bientôt le PDF sera téléchargeable gratuitement

En cas de problème d’accès, écrire à info@editionscienceetbiencommun.org.

Résumé :

Le racisme et la discrimination sont attisés par l’ignorance mutuelle. « Qui sont ces étrangers qui viennent s’installer dans ma ville? », se demandent les habitants qui y sont nés ou qui y ont grandi. « Comment vont m’accueillir ces personnes qui habitent la ville où je souhaite m’établir? », se demandent les immigrantes et immigrants. L’absence de réponse à ces questions peut engendrer la méfiance, le rejet et le repli sur soi et nuire à la construction collective d’un vivre-ensemble harmonieux auquel tous et toutes aspirent.

Ce livre, comme l’ensemble de la série Québec, ville ouverte, répond de manière concrète et simple à ce besoin de mieux se connaître et se comprendre. Il propose des portraits d’hommes et de femmes du Maghreb et du Machrek qui, pour une raison ou pour une autre, vivent actuellement à Québec, que ce soit depuis 40 ans ou depuis quelques mois, avec le statut d’immigrant, de réfugié ou d’étudiant. Ces courts portraits, réalisés par des étudiantes et étudiants en communication publique de l’Université Laval, nous montrent à la fois les différences, mais aussi les ressemblances entre les aspirations, les rêves, les manières de vivre et les valeurs de tous les citoyens et citoyennes de Québec, nés ici ou ailleurs.

Illustration de couverture : design de Kate McDonnell

  • ISBN ePub :
  • ISBN du livre imprimé :

Livre publié avec le concours d’Accès savoirs, la boutique des sciences de l’Université Laval et de la Caisse Desjardins du Plateau Montcalm.

Le livre sera disponible dans les librairies indépendantes de Québec et à la librairie ZONE de l’Université Laval (https://www.zone.coop/).

Il est possible de le commander directement en payant par Paypal ou carte de crédit et de le recevoir par la poste ou livraison spéciale (des frais de port de 9 $ s’ajouteront) :

Version papier ou ePub

Pensée afro-caribéenne et (psycho)traumatismes de l’esclavage et de la colonisation – Toubiyon Twoma Lesklavaj ak Kolonizasyon: Dangoyaj Panse Afwo-Karayibeyen

Auteurs : Collectif d’auteurs et d’auteures, sous la direction de Judite Blanc et Serge Madhère, avec la collaboration de Sterlin Ulysse

Date de parution : 28 octobre 2017

Résumé : Les chapitres de ce livre sont tirés du premier Festival de psychologie africaine organisé par l’Association Sikotwomatis ak Afrikanite (SITWOMAFRIKA), un Institut de recherche sur les traumatismes de l’esclavage et la psychologie africaine, en partenariat avec l’Institut de Recherches et d’Études Africaines de l’Université d’État d’Haïti,  à Port-au-Prince du 27 au 29 mai 2016. Ce livre cherche à nourrir la réflexion sur la place de l’histoire de l’esclavage dans le développement psychosocial des pays colonisés et sur l’incapacité de la psychologie occidentale à comprendre les personnes de culture africaine dans toutes leurs dimensions. Il vise aussi à faire (ré)-émerger ou à promouvoir des paradigmes théoriques, des outils, des techniques et méthodes thérapeutiques alimentés par la vision du monde cosmocentrique africaine.

Rezime : Chapit ki nan liv sa baze dirèkteman sou premye Festival Entènasyonal Sikoloji Afriken. Se Asosyasyon  Sikotwomatis ak Afrikanite (SITWOMAFRIKA), yon Enstiti Rechèch sou Twomatis Lesklavaj ak Sikoloji Afriken ki òganize festival sa a, soti 27 pou rive 29 me 2016 nan Pòtoprens, nan tèt kole ak Enstiti Rechèch ak Etid Afriken ann Ayiti (IERAH/ISERSS) nan Inivèsite Leta d Ayiti. Liv sa ap ede nou chache limyè sou twoma ki soti depi tan lakoloni e ki rive gen konsekans sikososyal rive jounen jodi a sou sivivan yo.

Epi l ap tou fouye zo nan kalalou pou montre ak ki difikilte sikoloji ki santre sou kilti loksidan ap konfwonte, nan fason li konprann sikoloji pèp ki soti ann Afrik. Ak liv sa, nou swete rive fè konprann enpòtans pou nou sèvi ak apwòch sa a tou nan fason nou konprann fenomèn lespri e nan fason n ap bay swen pou sante mantal.


La psychologue Judite Blanc est née à Port-au-Prince. Elle a décroché son diplôme de doctorat en Psychologie à l’Université Paris 13 Sorbonne Paris Cité. Actuellement, Dr Blanc enseigne à l’Université d’État d’Haïti et dans d’autres établissements universitaires privés de la capitale d’Haïti. Elle a rejoint en mars 2016 l’équipe éditoriale des Éditions science et bien commun.

Elle dirige l’Association Sikotwomatis ak Afrikanite qui promeut la recherche sur la place de l’histoire de l’esclavage dans le développement psychosocial des colonisés.es, afin de combler les lacunes des modèles explicatifs et thérapeutiques de la psychologie euro-centrique dans l’appréhension du comportement des individus afro-descendants. Globalement, ses réflexions et travaux s’articulent dans les champs suivants: psychologie « critique » et de la libération – créole et justice cognitive – genre et santé mentale – et psychologie de la créativité. Elle fonda en 2015 le Festival International de Psychologie Africaine dont la première édition se tiendra fin mai 2016 à Port-au-Prince.

Sites : http://www.sitwomafrika.org


Le livre est disponible en html (libre accès). Il sera en PDF, en format ePub et en livre imprimé à partir d’octobre 2017. Il est possible de le commander à l’aide du bouton Paypal ci-dessous.

ISBN ePub : 978-2-924661-10-9
ISBN pour l’impression : 978-2-924661-12-3

  • Le livre imprimé est en vente à 25 $ CAD au Canada + 9 $ pour les frais d’envoi = 34 $ CAD.
  • Le livre en format ePub est en vente à 10 $ CAD (1 + 9 $).

En cas d’impossibilité de payer en ligne, écrire à info@editionscienceetbiencommun.org

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SIGNALS – an Exhibition of the Snowden Files in Art, Media and Archives

SIGNALS – an Exhibition of the Snowden Files in Art, Media and Archives

September 12-26, 2017 | DIAMONDPAPER Studio | Köpenicker Straße 96 | Berlin

For more information see www.berlinergazette.de/signals

SIGNALS is the first project to critically engage with artists responding to the NSA-files leaked by whistleblower Edward Snowden. Considering the most relevant contexts in which the files have ‘surfaced’ (including media and archives), it reflects on how artists are deploying the files as raw material.

With contributions by Zeljko Blace (CRO), Andrew Clement (CAN), Naomi Colvin (GBR), Simon Denny (NZL), Christoph Hochhäusler (GER), Evan Light (CAN), Geert Lovink (NED), M.C. McGrath (USA), Henrik Moltke (DEN), Deborah Natsios (USA), Julian Oliver (NZL), Trevor Paglen (USA), Laura Poitras (USA), Norman Posselt (GER), SAZAE bot (JPN), Stefan Tiron (ROU), University of the Phoenix (CAN), Andi Weiland (GER), Maria Xynou (ESP), John Young (USA) and more.

The title of the project takes its cue from the special language used by intelligence agencies: they refer to any communication that takes place within society as a ‘signal’, and they collect and analyze these ‘signals’ on a massive scale. The exhibition translates this special language into the language of culture, where the world is coded and decoded in the form of ‘signals’ shaped by political and economic contexts.


The exhibition is partitioned into two sections: frontend and backend. These terms designate on the one hand computerized user interfaces, on the other data bases which reside behind the interfaces. The latter, the backend, structures the possibilities of the frontend, e.g. by monitoring all interactions and by using that data to optimize and predict future uses. All of this remains unaccessible and opaque to users. The exhibition turns the tables on these conditions and complicates them.

The exhibition program is complemented with talks, performances and workshops as well as two publications that extend the dialectical frontend/backend narrative of the exhibition.

Events and books

The exhibition program is complemented with talks, performances and workshops (see dates below) as well as two publications that extend the dialectical frontend/backend narrative of the exhibition.

A Field Guide to the Snowden Files. Media, Art, Archives. 2013-2017, edited by the exhibition curators Magdalena Taube and Krystian Woznicki, gathers for the first time a representative selection of artists working with the Snowden files and places them in context with appropriations by media folks and archivists.

Fugitive Belonging is a monographic publication by Krystian Woznicki. Containing an extensive essay and more than 100 photographs, it reflects the broader socio-political context behind the Snowden disclosures, focusing on the politics of citizenship in the networked state.

Both books are published by DIAMONDPAPER: https://diamondpaper.net/


Uitnodiging: Presentatie The Riddle of the Real City – 13 september Academie van Bouwkunst

Hoe staat het met de verborgen premissen van de stedenbouwkunde? Zijn we wel toekomstproof? Zijn de theoretische kernbegrippen van de stedenbouw en de architectuur wel geschikt voor het tijdperk van de media? Kan historisch onderzoek een creatieve manier van denken stimuleren over de stedenbouw, landschapsarchitectuur en architectuur?

We moeten proberen de architectonische cultuur voorbij zijn eigen grenzen te denken!

Over bovenstaande vragen en stelling gaan we in gesprek met Wim Nijenhuis. Hij schreef het uitzonderlijke en mooie boek THE RIDDLE OF THE REAL CITY, or the Dark Knowledge of Urbanism. Een drieluik, uitgeven in print en epub in een samenwerking tussen 1001 Uitgevers en het Instituut voor Netwerkcultuur. Bestaande uit een traktaat over de geschiedenis van de stad; essays over de conditie van de stad in ons mediatijdperk en ‘meditaties’ over kennistheoretische kwesties. Ze zijn elk op een eigen manier geschreven en gecomponeerd als een ‘wolkessay’ dat ‘democratisch lezen’ mogelijk moet maken.

Architectuurhistorica Rixt Hoekstra gaat in gesprek met Wim Nijenhuis over zijn historisch onderzoek van het denken over de stad en de grondslagen (herkomsten) van de stedenbouw. Aan bod komen zijn onderzoeksmethodiek – de genealogie- en de uitgangspunten daarvan, de rol van de bestaansesthetiek in het stedenbouwkundig werk in heden en verleden, de relatie tussen stedenbouw en mediatechniek en vraagstukken van geschiedenis en kritiek.

Waarom zouden we moeten proberen om de architectonische cultuur voorbij zijn eigen grenzen te denken?

Miriam Rasch van het Instituut van Netwerkcultuur (HvA) bespreekt hoe experimentele uitgaven zoals THE RIDDLE dienen om de positie van het medium boek te onderzoeken, de grenzen van de hedendaagse digitale techniek op te rekken en het bereik van theoretisch werk te vergroten tot de schaal van de wereld. Met Wim Nijenhuis bespreekt ze zijn manier van denken en schrijven en hoe dat nu juist nieuwe vormen van publiceren oproept.

Maike van Stiphout, hoofd afdeling Landschapsarchitectuur van de Academie van Bouwkunst Amsterdam is moderator.

Woensdag 13 september 2017 van 17.00 – 18.30 uur in de Balkenzaal
ACADEMIE VAN BOUWKUNST – Waterlooplein 211-213, 1011 PG Amsterdam
Vrije toegang, reserveren is niet nodig

Wim Nijenhuis studeerde stedenbouw aan de TU Delft, promoveerde in Theorie en Geschiedenis van de Architectuurs, doceerde aan TU’s en Academies en is publicist, o.a. van De diabolische snelweg en Eating Brasil.
Miriam Rasch (Instituut voor Netwerkcultuur van de Hogeschool van Amsterdam) doet onderzoek naar nieuwe publicatievormen. Dit voorjaar verscheen haar essaybundel Zwemmen in de oceaan, berichten uit een postdigitale wereld.
Rixt Hoekstra is internationaal architectuurhistorica (Duitsland, Oostenrijk en Italië). Zij promoveerde op “Building versus Bildung, Manfredo Tafuri and the construction of a discipline”. Onlangs ontving zij de Milka Bliznakov Price for Research on Women and Architecture.

Stop the City… Revisited

Stop the City… Revisited Organized as part of The Substation’s “Discipline the City” series 23 August – 23 November 2017 Born out of the anarcho-punk scene, Stop the City demonstrations of 1983-84 were a series of actions and interventions to blockade and disrupt ‘The City’ (the financial district of London). Protesters and activists coalesced around artists like Crass, Subhumans and … Continue reading →

There is no authority but yourself… and there is no self

There is no authority but yourself… and there is no self 19 August – 7PM – The Substation, Singapore Punk is often narrated as a kind of year zero, a total break with the past. But this is far from the case. Nowhere is that clearer through the anarcho-punk punk Crass, who taking the phrase “there is no authority but … Continue reading →