Below please find my Resolution for the panel, “Ex-Post-Facto? The Anthropology of Media and Journalism in a Post-Truth Era,” to be presented in my absence at AAA on December 1, 2017. Sadly, I can’t attend because I’ll be participating in a Day With(out) Art event in New York City.

Given that scholars and makers of documentary, visual anthropology, journalism, and autobiography have been investigating the construction, forms and circulation of reality-based truth claims in their fields of practice since the invention of these disciplines.

Given that these forms vary across time, culture, media, convention, and discipline.

Given that teachers have attempted, for as long as such claims have been made, to educate about the traditions, forms, and conditions that produce, authorize, circulate, and challenge mediated truth claims because such a “media literacy” is closely connected to citizenship, power, and knowledge.

Given that the mobilization of powerful, loose, and adapting theories and practices of mediated truth claims, under the nomenclature “fake news,” took by surprise even the most committed practitioners, scholars and educators signaled above.

Given, as Naomi Schiller and Robert Samet suggest, that “the deconstruction of claims to absolute truth have us in a kind of bind, one that has become ever more dangerous. In the current climate, anthropological approaches to media as a social practice can bear uncomfortable, even uncanny, resemblance to critiques circulating within the ‘alt-right’ in the United States.”

Let it hereby be resolved that our previous practices of “digital media literacy,” while  useful and relevant for the previous epoch, are no longer equipped for our emergent reality.

Radical digital media literacy is required in a post-truth anti-Trump era.

Given that I was just one within a vast community of scholars, media makers, teachers, and students, over time and across disciplines, who drew “on anti-essentialist theories to show the relationship between power, knowledge, and the construction of truth,” particularly in my earlier work on the productive possibilities of fake documentaries (in the 1990s), and the insidious, definitive “increasingly unproductive” dangers of the destabilization of the fake/real binary as definitive of the forms and platforms of internet culture, most definitively of videos on YouTube (in the 2000s). When our current president and the broader culture became fixated on the problem of “fake news,” especially during the first 100 days of the new administration when this felt the most rabid and destabilizing, I felt compelled and qualified to act in this time of confusion, despair, and self-criticism.

I pledged: For 100 days, aligning and twinned with the new President’s opening timeline, to blog every day about fake news and is so doing produce an online primer of digital media literacy.

Given that my painful if productive effort of informed, desperate citizenship eventually took the form of a digital tower of 100 blog posts, #100hardtruths-#fakenews, each cell holding either my efforts or those of a great many others across a range of fields also contemporaneously attempting to understand, combat, respond to, analyze, and teach about the crisis of fake news as is was unfolding.

Juhasz image

Screen-grab of the final twenty #100hardtruths.

Given that this high and vast monolith itself holds an immensity of deep efforts, inter-disciplinary knowledge, diverse resources and thoughtful tools but that, in this form, these many useful things remain hard to navigate and needing of literacy efforts in their own right so as to make them the most useful for the many people interested in this crisis.

Let it hereby be resolved that I will transform my own preliminary efforts at “an online primer of digital media literacy” to become something even more useful, responsive, thoughtful and focused on educating about, and working against, the enduring and complex crisis at hand by experimenting (with others) with new formats and practices for radical digital media literacy.

Given, as Naomi and Robert suggest that “this presents new dilemmas both for our teaching and our research. What is to be done with our constructivist analyses of truth in a post-truth era? What would it mean to reclaim objectivity, validation, and truth?”

Let me suggest five alternatives toward a radical digital media literacy in our post-truth anti-Trump era:

  1. fake news r us: we are implicated by, produce, and circulate this crisis whenever we study, teach, or try to fix it.
  2. virality is virility: a potent mix of internet-fueled falsity, masculine grandiosity, and  resulting real-world bellicosity undergirds fake news and our efforts to understand it.
  3. art answers to fake questions: departures from evidence-based, indexically-linked practices into realms of truth-telling verifiable by different logics might get us out of the he-said/he-said rabbit-hole we currently find ourselves in.
  4. our internet truths trump media lies: we must name, share and honor our own lived experiences within social media as another form of honesty in desperate times. Let’s do this first offline, together where we live, work, struggle or learn.
  5. heed the poet’s call: poetry, a time-honored word-based form of truth-telling outside the logics of indexical mediation might be one well-honed literacy practice well-suited to this crisis.

Let it hereby be resolved that I will work with poets in their local communities to adapt, transform, extend, translate and all-in-all make more usable my original “online digital media primer.” That I will experiment with others in place-based, local, embodied poetry workshops that begin with the five alternatives above and my #100hardtruths-#fakenews primer as resources toward new forms of radical digital media literacy. That in so doing we will engage together in place-based, people-made, word-bound expressions of individual’s and community’s truths about social media, fake news, and post-truth outside of the indexical, evidentiary traditions that currently bind us and the technologies that are built upon, reinforce and monetize such expression.

I hope to conduct such workshops with Art and Public Policy MA students at NYU working with the artist, Pato Hebert; members of the literary journal club at La Guardia Community College in NYC working with the writer Lisa Cohen; at Occidental College and with the Get Lit Players in LA, at the University of Sussex, working with writing students under the tutelage of Samuel Soloman, and then elsewhere until 100 poems are written as new practices of and resources toward radical digital media literacy.

Please stay tuned.

“Poem (I lived in the first century of world wars),” Muriel Rukeyser

I lived in the first century of world wars.

Most mornings I would be more or less insane,
The newspapers would arrive with their careless stories,
The news would pour out of various devices
Interrupted by attempts to sell products to the unseen.
I would call my friends on other devices;
They would be more or less mad for similar reasons.
Slowly I would get to pen and paper,
Make my poems for others unseen and unborn.
In the day I would be reminded of those men and women,
Brave, setting up signals across vast distances,
Considering a nameless way of living, of almost unimagined values.
As the lights darkened, as the lights of night brightened,
We would try to imagine them, try to find each other,
To construct peace, to make love, to reconcile
Waking with sleeping, ourselves with each other,
Ourselves with ourselves. We would try by any means
To reach the limits of ourselves, to reach beyond ourselves,
To let go the means, to wake.
I lived in the first century of these wars.
Muriel Rukeyser from The Speed of Darkness, 1968.
(gifted to the project by Barbara Browning)
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On May 17, 2017, I had the honor of engaging in conversation with the Haitian film director, Arnold Antonin, after the screening of his film Six Exceptional Haitian Women (6 Femmes d’exception). This screening was one in a series of evenings with the filmmaker as part of the first inaugural film screening series of Brooklyn College’s new CUNY Haitian Studies Institute under the directorship of Jean-Eddy Saint Paul.

Arnold Antonin

After the screening of this subtle and powerful film, I made a few statements about the film and then asked Antonin some questions about his filmmaking. A short précis of these remarks, as well as a brief description of the film follows.

As is expressed in its title, Six Exceptional Haitian Women presents day-in-the-life portraits of its well-regarded subjects, each a practicing artist, and we come to learn, a woman in her eighties or nineties.

Micheline Laudun Denis

It was my utter surprise at the characters’ ages that occasioned my first remarks. Without the accompanying subtitles explaining their ages the fact of their shared longevity would not be legible. In fact, when I saw the film the first time on the small screen of my computer, I did not notice these titles, thus I only realized the age of the subjects when I read the description of the film on Antonin’s website:

The youngest is 80. the least young is 105. They are Odette Roy Fombrun, Paulette Poujol Oriol, Emerante De Pradines, Micheline Laudun Denis, Vivianne Gauthier, Madeleine Desrosiers Tizo. They are active and creative women who have significantly contributed to the social and cultural life of their country. Each has the Elixir of Youth and reveals its secrets to us. They are all exceptional women

I had not clocked their actual ages for two important reasons that reveal a great deal about the film: 1) the women present themselves, and then are also presented by the filmmaker, as lively, engaged, active and bursting with life 2) the subject of their age takes second stage to the more central questions of the film: how to be an artist, how to live a good life, how to be a Haitian woman.

Odette Roy Fombrun

This gentle, hands-off approach is another noteworthy strength of Antonin’s filmmaking where his light hand allows the women’s strong presence, joie de vivre, and daily rhythms to dominate the framing and pacing of their presentation. While Antonin is not absent—we see him in some shots interacting with his subject and hear him at times—this is not his story, nor need it be given the combined power of voice, presence and artistry exhibited by his esteemed subjects. Instead, Antonin’s infrequent presence and interactions are discreet and friendly. There is an ease in these interactions, as well as the courage to take his time with them, that allow his subjects to comfortable, engaged, lively, and honest. Their conversations move with little self-consciousness from their artistic influences, youth and families, to their sex lives and current artistic projects. In conversation, Antonin explained that his subjects were all already well-known to him, either through their shared engagement within the lively artistic communities of Haiti or through his mother, another woman of their generation, and friend to several of them.

Paulette Poujol Oriol

The film’s subtle but pronounced feminism was also notable, another result of Antonin’s understated style. In his film, women are capable, powerful, successful, and resilient artists working within diverse traditions and genres—dance, music, performance, midwifery, writing. Some are currently married, others widowed, some never married. They have children and are childless. They seem to span several stations across a spectrum of education and class. What they all share, however, is a notable commitment to making significant spaces, across their long lives and currently, for their own art practice, health, and chosen ways of living. Perhaps given their age, or their comfort with Antonin, they each speak about this self-centering without hesitation or defensiveness. Rarely do we see women—in cinema or daily life—who exhibit this level of self-confidence. This is a noticeable and refreshing pleasure.

Vivianne Gauthier

So, instead of speaking about feminism overtly it is enacted in every frame of Six Exceptional Haitian Women. In our conversation about the film with a predominantly Haitian audience, spectators named the women’s effortless empowered self-inhabitation as particularly noteworthy given the predominance of a particular breed of Haitian machismo which would have formed and framed the lives of these women born in the early part of the previous century, and even today.

Emerante De Pradines

What we learn from Antonin’s powerful film, and its equally powerful subjects, is itself exceptional. By allowing us time to sit with, meet, and learn from these Haitian women, a summative lesson is expressed by the film, again without didacticism or heavy intervention: a long and good life is built upon passionate realized commitments to art, love, nation, and self.

 

“we can’t build a wall. we can only spout pure water again and again and drown his lies” (Eileen Myles, Resist Much, obey little)

The Great Wave, Hokusai, 1829–1832, “A History of the World in 100 Objects, #93”

        “Defiant Yet Jubilant Voices Flood U.S. Cities” (Day 2, “[Almost] 100 Days of Page One Headlines“)

Poets are summoned to a stronger imagination of language and humanity in a time of new and radical Weathers. White House Inc. is the last gasp of the dying Confederacy, but its spectacle is dangerous and addictive so hold onto your mind. Fascism loves distraction. Keep the world safe for poetry. Open the book of love and resistance. Don’t tarry! (Anne Waldman, Resist Much, obey little)

Speak and Spell, 1 of 100 projects from Digital Archaeology

“White House Memo: Trump Rejects 100-Day Test, Yet Seeks an A” (Day 95)

I accept and hereby complete my parallel digital 100-Day Test, #100hardtruths-#fakenews. Unlike my partner in crime, I seek no rank nor grade nor accrual of followers. I have counted right along side him, but I hope more as mattering than tabulating. For this is not a game, although it has become for me a very much needed daily practice with a 100 count. In my version of the test, I am accountable for the value of and values within what I have built and shared herein.

I reject 45’s methods, logics, beliefs, and linked actions that have been spread and benefited by the #fakenews, while acknowledging that in so doing, I too have shared in. I accept that I am complicit and accountable for my role therein. I would like to learn how to not participate-and-collaborate. I seek to grasp how to take part in digital defiance without collusion.

pic.twitter.com/CGHc07iOgk

With this last collection of collections above and below, this final accounting of accountings, I testify to the magnificent swell of our jubilant voices and poetic defiance held herein, to the value of our technological archeology and journalistic integrity, the “expansion of consciousness, empathy, and insight,” and to the ever more desperate need for our “stronger imagination of language and humanity.”

After the first 100 days, I pledge to heed the poets’ call:

  • Working with others, I will “open the book of love and resistance” by taking this at last complete digital into the world thereby connecting it to other people and other primers.
  • In community, I will “spout pure water again and again and drown his lies” in the many forms that #100hardtruths-#fakenews embraces and engages: education, activism, history, science, technology, conversation, and art.

See More:

In Network Culture: Politics for the Information Age, Tiziana Terranova (2004) begins “this is a book about information overload in network societies and about how we might start to think our way through it.”

Here on #100hardtruths #99, coming finally to my end point, I reiterate “this is a digital primer about, within, and against information overload in network societies—in the guise of #fakenews and all it might bear—and about how we might start to think our way through it.”

In the 99 posts preceding, I have argued, shown, or succumbed to several findings about how to think our way through (and within) #fakenews. One of these came late, by way of my sister Antonia—read some good books—that is take advantage of the depth of understanding, commitment, and expressive intensity that hunkering down with a good book (and other long-forms) can emanate. (I have no interest in quibbling about what counts as long-form, and I have no investment in material vs digital production per se.) I do suggest, again and again, that one way to think through #fakenews is to commune with an artist, author, theorist, polemicist with time (and better yet in the company of others). Enjoy the insane potential of human production. Then attempt how to re-enliven and share this sustaining encounter with equal penetration and connection (again I have no investment in material vs digital production, per se.)

Terranova writes: “Proposition: Information is what stands out from noise.” She continues:

Corollary 1a: Within informational cultures, the struggle over meanings is subordinated to that over ‘media effects’

Corollary 1b: The cultural politics of information involves a return to the minimum conditions of communication (the relation of signal to noise and the problem of making contact)

This matters to me because in seeking or sharing clarity in the form of somewhat facetious, somewhat sincere “hardtruths,” I find I often, still, get mired in and produce noise against all my best efforts (i.e. writing short posts, relying on images, building a simple pretty interface, sharing via social networks in even more redacted forms). I find that even when I gain discrete moments of clarity across this project, this is quickly drowned out by the noise of its own escalating plentitude and the logics of its internet home.

The problems of “making contact” has also been central to the project. While I, or it, aligns with others with frequency and sometimes satisfying volume, given the painful truths of its internet home, I have found I am most fulfilled in my quest to better understand #fakenews when sharing #100hardtruths-#fakenews with people, in person, or one-on-one on the internet: my “people need people” superhardtruth #9.

Terranova explains that “contact” trumps “accuracy” in the information age, and this is what I have been resisting throughout: trump, his trumping of accuracy, and his (and #fakenews’) winning logic whereby a satisfyingly brief exchange is the coin of the realm, even as this proves superhardtruth #3, “short, fast and fun will be the death of us, or at least some.” She continues: “This is why the social management of communication favors the short slogan or even the iconic power of the logo.” (I go on and on against slogans in my earlier attack on short form in the form of another of my invented internet short (but huge) forms, Learning from YouTube).

a cultural politics of information opens up a heightened awareness of the importance of minute and apparently inconsequential decisions as they are implemented in architecture and design, on television and the internet, in medical research and news-making, in personal relationships and working practices … this dimension is concerned only with the successful transmission of messages.

This matters to me because I am not a machine, nor am I tyrant, a corporation, a nation-state or someone’s or something’s data or product. I am a person, and I want and need more than “the successful transmission of messages.” I want, with others, connection, goodness, honesty, reason, feeling, and change.

Terranova move on and gets righteous. She anticipates my sorrow, and then, counter-intuitively projects a place for my needs, for our human rights and power, in network cultures: “Corollary II: Information cultures challenge the coincidence of the real with the possible” because this place is as infinite as are people, especially people in connection.

Beyond the possible of the real is thus the openness of the virtual … Whether it is about the flash-like appearance or disappearance of the electronic commons … or the virtuality of another world perceived during a mass demonstration or a workshop or a camp, the cultural politics of information involves a stab at the fabric of possibility, an undoing of the coincidence of the real with the given.

Her thinking is hard, because this is hard. Go read it! That’s one of the other, final, takeaways of this project. Thinking about, being in, responding to, changing things, striving for social justice and ethical engagement in network culture is complicated. Superhardtruth #8: “people need time to ponder so they can be truly ethical and thoughtful.” No easy fixes. No quick studies. No simplistic strategies. No I get it from a slogan or an aphorism. Superhardtruth #10: “people need art and complexity.”

Our New President, Maxim Pozdorovkin. Our New President uses found footage, fake news and state-controlled political programming to reveal the variety of ways Trump’s newfound Russian supporters express their devotion (https://fieldofvision.org/our-new-president)

Yes: sitting together in the noise, being together in the clarifying beauty and intensity of our shared humanity and profound human production.

As much as this project has left me blue (through its blighted linkage to 99 days of destruction. Superhardtruth #5: “our tiny contributions cascade into the mother of all bombs”), I have been consistently and persistently saved by the grace of others (found sometimes, no often, on the internet). Superhardconclusion: “people make the internet. and bombs. and #fakenews. and poetry and song and community. Only we have the power to know and do better.”

The cultural politics of information is no radical alternative that springs out of a negativity to confront a monolithic social technology of power. It is rather a positive feedback effect of information cultures as such.

See More:

President Donald Trump
Secretary of State Rex Tillerson
Secretary of Defense James Mattis
H.R. McMaster, National Security Council

April 26, 2017

Dear President Trump:

We are women leaders from over 40 countries, including the Republic of Korea (ROK) and Democratic People’s Republic of Korea (DPRK), and many from nations that fought in the Korean War. We are from academia, business, civil society and the military, and represent a diversity of ethnicities, nationalities, religions, and political views. We are united by our belief that diplomacy is the only way to resolve the nuclear crisis and threat of war now facing the Korean peninsula.

On July 27, 1953, leaders from the United States, Democratic People’s Republic of Korea, and China signed the Armistice Agreement to halt the Korean War. They promised to re-convene within three months to replace the ceasefire with a binding peace agreement. This never occurred and an entrenched state of war has ever since defined inter-Korean and U.S.-D.P.R.K. relations. This war must end.

Korea is the only nation to remain divided as a result of WWII. For three generations, millions of families have been separated by the world’s most militarized border. We urge you to do the following to avert war in Korea and bring about a long-desired peace on the peninsula:

1. Negotiate a freeze of North Korea’s nuclear and long-range ballistic program in exchange for a U.S. security guarantee that would include suspending U.S.-South Korea military exercises.

2. Initiate a peace process with North Korea, South Korea and China to replace the 1953 Armistice Agreement with a binding peace treaty to end the Korean War. Women must be significantly represented in the peace process in accordance with the spirit of UNSCR 1325.

3. Support citizen diplomacy to heal the legacies of the Korean War by establishing a liaison office in Washington and Pyongyang to facilitate retrieval of U.S. Korean War servicemen’s remains and Korean-American family reunions.

Since 1950, the Korean peninsula has been threatened with nuclear weapons, missile tests, and military exercises that have only served to make 75 million Korean people less secure. In the United States and on both sides of the Korean De-Militarized Zone, the absence of a binding peace accord fuels fear and economic deprivation caused by diverting public resources in preparation for war, including deploying the controversial THAAD missile defense system in South Korea. This endless militarization must stop.

Peace is the most powerful deterrent of all. We urge you to take steps now to help formally end the Korean War with a peace treaty. Doing so would lead to greater peace and security for the Korean peninsula and region and halt the proliferation of nuclear weapons. We look to you to accomplish what successive U.S. Presidents have failed to do for seven decades: establish peace on the Korean peninsula.

Sincerely Yours,

1. Abigail Disney, USA, Filmmaker and Philanthropist
2. Aimee Alison, USA, President Democracy in Color
3. Aiyoung Choi, USA, Steering Committee Member, Women Cross DMZ
4. Alana Price, USA, Editor of Truthout
5. Alice Slater, USA, Coordinating Committee Member, World Beyond War
6. Alice Walker, USA, Author and Activist
7. Alicia Garza, USA, National Domestic Workers Alliance and Black Lives Matter
8. Amina Mama, Nigeria/USA, Professor, University of California, Davis
9. Amira Ali, Ethiopia, Author and Activist
10. Ana Oliveira, USA, Philanthropist
11. Anasuya Sengupta, India, Feminist author and activist, co-founder Whose Voices?
12. Angela Chung, USA, Attorney and Human Rights Activist
13. Angela Davis, USA, Professor, University of California, Santa Cruz
http://www.womencrossdmz.org P.O. Box 4025, San Francisco, CA 94140-0250 info@womencrossdmz.org
14. Ani DiFranco, USA, Singer, Songwriter, Poet, Multi-instrumentalist & Businesswoman
15. Annabel Park, USA, Filmmaker
16. Ann Frisch, USA, Professor Emerita University of Wisconsin Rotary Club of White Bear Lake, 5960
17. Anne Delaney, USA, Artist and Philanthropist
18. Anuradha Mittal, USA, Executive Director, Oakland Institute
19. Ann Patterson, Northern Ireland, Peace People
20. Ann Wright, USA, Retired US Army Colonel & Diplomat
21. Anne Beldo, Norway, Lawyer and Partner of Hegg & Co. Law Firm
22. Annette Groth, Germany, Member of Bundestag
23. Annie Isabel Fukushima, USA, Professor, University of Utah
24. Audrey McLaughlin, Canada, Former President, Socialist International Women
25. Becky Rafter, USA, Executive Director, Georgia Women’s Action for New Directions (WAND)
26. Betty Burkes, USA, Cambridge Insight Meditation Center
27. Betty Reardon, USA, Founding Director of the International Institute on Peace Education
28. Bridget Burns, Co-Director, Women’s Environment and Development Organization (WEDO)
29. Brinton Lykes, USA, Professor, Boston College
30. Caitlin Kee, USA, Attorney, Thomson-Reuters
31. Carrie Menkel-Meadow, USA, Chancellor’s Professor of Law, University of California Irvine Law School
32. Catherine Christie, Canada, United Church Canada
33. Catherine Hoffman, USA, Coordinator, Cambridge Restorative Justice Working Group
34. Carter McKenzie, USA, Springfield-Eugene Chapter of Showing Up for Racial Justice
35. Charlotte Wiktorsson, Sweden, Swedish Physicians Against War
36. Christine Ahn, USA, International Coordinator, Women Cross DMZ
37. Christine Cordero, USA, Center for Story-based Strategy
38. Chung-Wha Hong, USA, Executive Director, Grassroots International
39. Cindy Wiesner, USA, Grassroots Global Justice Alliance National Coordinator
40. Clare Bayard, USA, Catalyst Project
41. Coleen Baik, USA, Twitter @Design Alumna
42. Cora Weiss, USA, President, Hague Appeal for Peace
43. Corazon Valdez Fabros, Philippines, Co-Vice President, International Peace Bureau
44. Cynda Collins Arsenault, USA, Philanthropist, Secure World Foundation
45. Cynthia Enloe, USA, Professor, Clark University
46. Darakshan Raja, USA, Executive Director, Washington Peace Center
47. Deann Borshay Liem, USA, Filmmaker
48. Don Mee Choi, USA, Poet & Translator, International Women’s Network Against Militarism
49. Dorchen A. Leidholdt, USA, Attorney, Professor, Feminist
50. Dorothy Ogle, USA, National Council of Churches
51. Dorothy J. Solinger, USA, Professor Emerita, University of California, Irvine
52. Ekaterina Zagladina, Russia, Permanent Secretariat, Nobel Peace Summit
53. Elaine H. Kim, USA, Professor, University of California, Berkeley
54. Eleana J. Kim, Professor, Department of Anthropology, University of California, Irvine
55. Eleanor Blomstrom, Co-Director, Women’s Environment and Development Organization (WEDO)
56. Ellen Carol DuBois, Professor, History and Gender Studies, University of California, Los Angeles
57. Ellen-Rae Cachola, USA, Women’s Voices Women Speak
58. Emilia Castro, Canada, Co-Representative of Intl. Committee, Americas Region, World March of Women
59. Eunice How, USA, Asian Pacific American Labor Alliance, AFL-CIO, Seattle chapter
60. Eve Ensler, USA, Playwright
61. Ewa Eriksson Fortier, Sweden, Humanitarian Aid Worker
62. Faye Leone, USA, Writer and Editor, International Institute for Sustainable Development
63. Fenna ten Berge, Netherlands, Director of Muslims for Progressive Values
64. Fiona Dove, Netherlands, Executive Director, Transnational Institute
65. Fragkiska Megaloudi, Greece, Journalist
66. Frances Kissling, USA, University of Pennsylvania; former President, Catholics for Choice
67. Francisca de Haan, Netherlands, Professor, Central European University
68. Gabriela Zapata Alvarez, Mexico, Consultative Group to Assist the Poor
69. Gay Dillingham, USA, Filmmaker, Former Advisor to Governor Bill Richardson
70. Gayle Wells, USA, Business owner
http://www.womencrossdmz.org P.O. Box 4025, San Francisco, CA 94140-0250 info@womencrossdmz.org
71. Glenda Paige, USA, Secretary, Governing Council, Center for Global Nonkilling
72. Gloria Steinem, USA, Writer and Activist, Presidential Medal of Freedom Awardee
73. Grace Cho, USA, Professor, College of Staten Island, City University of New York
74. Gwen Kim, USA, Ohana Koa, Nuclear Free and Independent Hawaii
75. Gwyn Kirk, USA, Women for Genuine Security
76. Haeyoung Yoon, USA, human rights lawyer
77. Hazel Smith, United Kingdom, Professor, University of Central Lancashire
78. Helen Caldicott, Australia, Founding President of Physicians for Social Responsibility
79. Helena Wong, USA, U.S. National Organizer, World March of Women
80. Hope A. Cristobal, Guam, Former Senator
81. Hye-Jung Park, USA, Filmmaker, Community Media Activist
82. Hyaeweol Choi, Australia, Professor, Australian National University
83. Hyunju Bae, Republic of Korea, Central and Executive Committee, World Council of Churches
84. Ingeborg Breines, Norway, Co-President, International Peace Bureau; former Director UNESCO
85. Isabella Sargsyan, Armenia, Helsinki Citizens’ Assembly
86. Isabelle Geukens, Netherlands, Executive Director, Women Peacemakers Program
87. Jaana Rehnstrom, Finland, President, KOTA Alliance
88. Jackie Cabasso, USA, U.S. Mayors for Peace
89. Jacquelyn Wells, USA, Women Cross DMZ
90. Jacqui True, Australia, Professor, Monash University
91. Jane Chung-Do, Professor, University of Hawaii Manoa
92. Jane Jin Kaisen, Denmark, Artist and Filmmaker
93. Janis Alton, Canada, Co-Chair, Canadian Voice of Women for Peace
94. Jasmine Galace, Philippines, The Center for Peace Education, Miriam College
95. Jean Chung, Republic of Korea/USA, Founder, Action for One Korea
96. Jennifer Kwon-Dobbs, USA, Professor, St. Olaf College
97. Ji-yeon Yuh, USA, Associate Professor of History, Northwestern University
98. Joanne Yoon Fukumoto, USA, Trinity United Methodist Church
99. Jodie Evans, USA, Co-founder, Code Pink
100. Joy Dunsheath, New Zealand, President, United Nations Association New Zealand

…. (and more)

International Women’s Organizations
Church Women United
CODE PINK
International Women’s Network Against Militarism
MADRE
Women’s International League for Peace and Freedom, UK Section
North Korean Women’s Organization
Korea Socialist Women’s Union

South Korean Women’s and Peace Organizations
1. Women Making Peace (평화여성회)
2. Korea Women’s Association United (한국여성단체연합/7개 지부, 30개 회원단체)
3. Korean Association of Women Theologians (한국여신학자협의회)
4. The Council of Churches in Korea, Women’s Committee (한국기독교교회협의회 여성위원회)
5. The Association of Major Superiors of Women Religious in Korea (한국천주교여자수도회 장상연합회)
http://www.womencrossdmz.org P.O. Box 4025, San Francisco, CA 94140-0250 info@womencrossdmz.org
6. The Righteous People for Korean Unification (새로운 백년을 여는 통일의병)
7. The Gongju Women Human Rights Center (공주 여성인권)
8. The World Council of Churches (세계교회협의회)
9. The Christian Network for Peace and Unification (평화와통일을위한기독인연대)
10. beyondit (너머서)
11. Okedongmu Children in Korea (어린이 어깨동무)
12. Women History Forum (여성역사포럼)
13. Peace Mother (평화어머니회)
14. Kyunggi Women’s Association United (경기여성연합)
15. Kyunggi Goyang-Paju Women Link (경기 고양파주 민우회)
16. Kyunggi Women’s Network (경기여성네트워크)
17. The Korean Council for the Women Drafted for Military Sexual Slavery by Japan (한국정신대문제대책협의회)
18. Korea Women’s Political Solidarity (여세연)
19. Korean Sharing Movement (우리민족서로돕기운동)
20. People’s Solidarity for Participatory Democracy (참여연대)
21. Iftopia (문화세상 이프토피아)
22. Ewha Women’s Alumni Meeting for Democracy (이화민주동우회)
23. Kyunggi Jinbo Women United (경기여성자주연대)
24. Kyunggi Council of Women (경기여성단체협의회)
25. Chungchung-namdo Education Center for Equality (충청남도 성평등교육문화센타)
26. 21st Century Seoul Women’s Union (21세기 서울여성회)
27. Common Nourishing and Education (공동육아와 공동체 교육)
28. Ecumenical Youth Network (에큐메니칼 청년 네트워크)
29. Women Ministers Association of Presbyterian Churches Korea (대한예수교장로회 전국여교역자연합회)
30. Women Ministers’ Association of Presbyterian Church in the Republic of Korea
(한국기독교장로회여교역자협의회)
31. Korea Association Methodist Women in Ministry (기독교대한감리회 여교역자회)
32. Korea Methodist Women’s Leadership Institute (감리교여성지도력개발원)
33. Korea Church Women United (한국교회여성연합회)
34. Duraebang (두레방)
35. Sunlit Sisters’ Center (햇살사회복지회)
36. United for Women’s Rights Against US Military Bases’ Crime (기지촌여성인권연대)
37. United Voice for the Eradication of Prostitution: Hansori (성매매근절을위한 한소리회)

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There has been a great deal of darkness, and small windows of light, in this project, what with my 100 days of attention to and reflection of the #fakenews that saw, forwarded, and engaged with the shadowy moves of this administration as well as those of the social and digital media that analyzed, propagated, and multiplied these daily acts, including my own engagement. The darkness of #100hardtruths-fakenews is seeded in the violence, hatred, greed, and stunning illogic of the first 100 days, and a deeply interconnected internet logic that fueled and monetized our attention and participation. Even when I would use this project to point to intelligent, beautiful, inspiring counter-moves (in the form of a great many of the #100hardtruths) the darkness often deepened for me, knowing as I did that when sharing those here I was never outside the system, but rather that I was a part of an infrastructure of participation that produces and feeds off of #fakenews and its dark heart situated in the play between honesty and deception, sincerity and fraud.

This tension—between promises and impasses of participation, its hopes and disappointments, its illusions and recuperations—is at the forefront of recent social, cultural, and political assessments of participation in relation to new media … For, despite what appears to be an unprecedented range of opportunities for individuals to participate in activities that seem to compare with long-standing ideas about what constitutes political action—gathering and publicizing information, expressing opinions, debating an deliberating with others, signaling preferences, making choices, witnessing events, and organizing collective action—it is not at all clear that the participatory condition marked by all this activity is actually one on which the quality, intensity, or efficacy of political experience is significantly greater, or more democratic (in the substantive sense of a more equal distribution of power and resources), than it was before participation became routinized part of most every aspect of social life. (Darin Barney, Gabriella Coleman, Christine Ross, Jonathan Sterne, and Tamar Tembeck, “The Participatory Condition: An Introduction,” The Participatory Condition in the Digital Age)

From these authors and other engagements with my smart and committed peers and colleagues, I understand that my plight within this condition—enacted for me in the construction of this self-aware witnessing of my own participation in what I despise and hope to help change—is common, human, and currently definitive. And I turn to art and scholars, to my communities and reasonable humans, to learn again and again that we can and must name these conditions—here and elsewhere—as well as how we suffer (and profit) in their wake.

Between us. Between strangers. Our civic contract states. We will act in each others best interest for no other reason. Than we are here together. (Claudia Rankine and John Lucas)

We need to do our best to build the vocabularies and practices that can describe and improve upon what and how we now see, engage with and participate in. We need models for responsive, human systems for sharing, making, interacting and viewing. We need ethics, a working “civic contract,” to witness and act in defiance against this onslaught of images and words, #fakenews, given that we are so “different from and similar to. each other.”

Producing contexts for our interactions, for our participation and sharing, has always been but becomes now even more so: everything. In Situation 8, by my friends John Lucas and Claudia Rankine (one of a larger series, Situations), we see one attempt to produce ethical context for seeing: a poetic, historic, lyric, audio-rich analysis that situates unspeakable images between known and unknown viewers who will have to “put their trust” in each other.

“Someone is paying attention. Someone is watching. See.”

The lesson of the conjunction of surveillance and subversion is that, in the digital era, active participation generates data about itself in addition to the intentional and deliberate forms of action or feedback with which it is associated. This is a crucial—and increasingly important—aspect of the digitally informated society. Digital participation is reflexive in the sense that it generates information about itself, and this information may be more detailed and comprehensive than the information generated by deliberate and active forms of participation … We may find that active forms of participation online are redoubled by increasingly passive ones, amounting to automated participation in data-driven control systems. (Mark Andrejevic, “The Pacification of Interactivity”)

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Situation 8, John Lucas and Claudia Rankine

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President Trump and I both have five more days (til 100). I assume or hope we both have a plan for our last (mis)steps. Today the New York Times reports that “Trump Rejects 100-Day Test, Yet Seeks an A.” It appears “Mr. Trump [is] spending his final week before [what he states is] the artificial and ridiculous 100-day point of his presidency … With a flurry of action on health care, taxes and the border wall to show just how much he has done in the first 100 days — amplified by a White House program of first-100-days briefings, first-100-days receptions, a first-100-days website and a first-100-days rally.” We may have been too distracted to notice.

Meanwhile, here in my putrid and sometimes illuminating, often bleak and at times revelatory project of embedded, digital, parallel play, I have spent the last 50 days sharing literacy tools and projects, looking to the  inspiration of art, intellect and movements, and relying on the wisdom and nourishment of friends, colleagues, comrades, and family to help me get through and see beyond the noise on my computer and in my heart.

Just yesterday, my sister Antonia provided me with an optimistic #100hardtruths (#95: people actually DO get it“) about the people’s power to know and act, something we both believe in, and that we all need to remind each other about when we feel defeated or afraid. However, she had also tossed out to me another possible route for her contribution, a set of tweets about expertise. After some emailing back and forth, we decided to go upbeat, given the rather dark place the project had gone, what with all the bombing.

But there was a lot of wisdom and comfort to be had in Antonia’s second-choice, harder #100hardtruths. Expressed in two tweets, this was a call for the wisdom and comfort of the long form: read books, turn to those who think deep and hard.

#100hardtruths-#fakenews How to decode fake news? Read all the way thru. Check sources. Don’t base knowledge on 1 article. “Experts” r real. (@AntoniaJuhasz)

#100hardtruths-#fakenews Believe in expertise. There are people who know more than u do. Seek out. Build Trust. Rely. Then Doubt & Question. (@AntoniaJuhasz)

As I was anticipating my last 5 days, this was already something I had planned. I read some books. I sought some cheer, some understanding (I was on a late spring break too, btw, which is how I could read three books over a week!). My five day plan (even before Antonia suggested it) had been to share some of the insight I learned by reading some books, doubling down on expertise, and seeking and sharing not so much “truth” in the face of lies but thoughtful, careful time with other’s well-honed guidance. Thus, my last few #100hardtruths will map this one woman’s attempt to gain some comfort and knowledge from reading books even as my 100-day rival keeps building his evil empire.

Cauleen Smith: Human_3.0 Reading List, a new canon of humanistic literacy presented as a series of 57 drawings

In “An Introduction to Ten Theses,” Social Media—New Masses, editors Inge Baxmann Timon Beyes, Claus Pias explain that “media upheavals invariably entail the restructuring of knowledge cultures.” This is a clear (if complex) way to think about #100hardtruths-#fakenews: both what I found and shared but also what I did. My assertion that I would provide #100hardtruths about #fakenews was, of course, a sort of obfuscation in reverse, or perhaps a ruse, or just a prop. The problem was never really fake news, just as I never had the skills, chutzpah, or ability to provide a solution (in 100 days!) Rather, the project, as I began to show and express within it, became one digital manifestation of one citizen’s attempt (in real time) to engage in a connected and at times collective set of stabs at understanding or at least reflecting upon the experience of swimming in a sea of distractions, misdirections, reflections, misperceptions, and upheavals, some of them my own, about and as news as fake as that adorning Trump’s whitehouse.gov “President Trump’s 100 Days” website, reluctantly reflected above.

#100hardtruths-#fakenews is an offering of one format and its associated practice whereby a person could participate in a minor, situated restructuring of contemporary knowledge culture, attempting to manifest, online, in real time, and sometimes through and also against social networks, the daily politics that were unfolding in the first 100 days of this administration, as well as counter-approaches, tools, knowledges, art works, practices, and feelings that have been waged in response.

The ‘political’ here refers to making manifest the contingency of the social by way of gaps in, and ruptures of, the network of institutionalized apparatuses and practices. This includes the awareness and acknowledgement of current forms of control and surveillance, which in the digital age take an algorithmic or protocological form and work through the modulation of affects and atmospheres. (“An Introduction to Ten Theses”)

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