Gyres are a mass of circulating air and currents that are running in a spiral form; they are rings that whirl things round and in our deeply unreasonable present, plastics that spiral into pseudo-islands, killing those who attempt to land and also those snared in lost fishing nets. As gyres, all universities are solid and not solid; located but not local; eddies with morphing dissidents addled by administrative duties and electronic evaluation. Some attempt to legitimize the gyre with honorary speakers. But an honorary speaker hovers over the gyre and never goes ashore (because there is no shore). Has she kept her long hooded clit free of the Forever Chemicals whirling in a spiral, unsoaked? This seems unlikely. An American hood (academic, judicial, or vigilante) is cross-contaminated.

Somewhere on the west coast, the third neighbor over doesn’t care about Maroon history… / and you’ve gone and forced his hand. This whole city started with an arranged strata / matrimony. Middleclass-ness, if the sky were to belong in a poem. The seat next to me is a place / of panic.

How can we explain the fact that some anarchists and many other leftists are respecting health rules dictated by a “state of exception,” while fascists are the ones reclaiming their freedom to do whatever they like? There is a comedic exchange of roles, whereby fascists proclaim themselves as the “defenders of freedom” and progressives emerge as the defenders of the law.

Thanks to his ignorance and moral abjection, Donald Trump represents the true soul of America, the unmovable soul of a population formed by a never-ending sequence of exploitation, oppression, bullying, invasions, and abominable crimes. Nothing but this. There isn’t an alternative America, as many thought in the 1960s and ’70s. There are millions of women and men, mostly nonwhite, who have suffered from American violence, and especially at a certain point in the ’60s and ’70s, fought to reform America to become more human. They failed, because there is no way to reform a nation of bigots and killers.

Forty years ago, I remember shouting, “No future! No future!” with some young British musicians. I thought it was the provocation of an unlikely avant-garde. Now, everybody thinks that the future is over; now, the sentiment aligns with a conformist position held by most of humankind. “No future” has become common sense, and this is why cynicism is expanding in contemporary culture, in contemporary political behavior. Futurism was the expression of a society that expected something from the future, and of a society that truly felt the warmth of community, whether encapsulated in the nation, the family, or social ties to working communities. All the above was the reality of lived experience a hundred years ago. No more! Today, the nation is a nonexistent thing. The dissolution of the nation is an effect of the pervasive digitalization of information and of power based on information. Do you think that Google belongs to the United States? Not at all. The United States belongs to the territory of Google. So does Italy, and France, and so on.

“Do not expect the nightmare to dissolve. Liberal democracy will not come back. It is the source of disaster.”

“Who keeps the cube white?” is a crucial question asked by activists at Goldsmiths who are currently protesting for better working conditions and pay for cleaners at the school. For the generation of art professionals coming up now, the activism of groups such as Decolonize this Place and Gulf Labour Artist Coalition is of immense importance. The art organization Khiasma, based in the town of Les Lilas in the suburbs of Paris, aims to decolonize social relations through art by presenting challenging exhibitions and programs that pose questions about what and who produces space. Today, with neofascism acquiring greater visibility and power, intersectionality is a crucial framework for dismantling the power structures of race and gender within institutions. Practices of accountability, care, and mutual respect across hierarchical departments and job positions should be at the forefront of art institutional discourse today. At the same time, we must be wary of the appropriation of intersectional methodology by the very power structures it is intended to combat; as sociologist Sirma Bilge has written of the academic appropriation of intersectionality in the US, it can easily fall prey to the neoliberal “management of neutralized difference in our postracial times.”

It has now been almost three years since the June 2015 referendum in Greece, and these three years have demonstrated an alarming acceleration of the multiple crises that Europe faces. Nationalism and the far right have rediscovered their power in the streets and parliaments of Europe, in both North and South. Even in the contemporary art world, we see the emergence of the alt-right, which audaciously presents itself as revolutionary and progressive, shouting at the top of its lungs about its…

In the nineteenth century, surf bathing was performed exclusively by white males, but it was not a predominant part of beach culture because the Police Act 1838 restricted swimming to the early hours of the morning and preferably on nonpopular beaches. The public display of the white male body was perceived to offend moral sensibilities current at the time. It was not until the early twentieth century that surf bathing became a part of modern beach culture, due in part to the shifting codes of Victorian morality and increased control of the sea and the surf.