{"id":28664,"date":"2013-08-29T17:14:13","date_gmt":"2013-08-29T16:14:13","guid":{"rendered":"http:\/\/www.fibrig.net\/?p=1021"},"modified":"2013-08-29T17:14:13","modified_gmt":"2013-08-29T16:14:13","slug":"call-for-abstracts-fiber-23-codes","status":"publish","type":"post","link":"https:\/\/meta.copyriot.com\/2013\/08\/call-for-abstracts-fiber-23-codes\/","title":{"rendered":"Call for Abstracts | fiber #23 \u201cCodes\u201d"},"content":{"rendered":"

**************************fiber <\/em>#23: Codes ******************************<\/strong><\/p>\n

Kann es ein Zufall sein, dass sich ausgerechnet die 23. Ausgabe von fiber <\/em>mit Codes <\/strong>beschäftigt? \u2026 dass die 23 seit jeher in der digitalen Kommunikation von fiber <\/em>eine Rolle spielt? \u2026 dass die 23 nach der 22 und vor der 24 kommt? \u2026 dass der binäre Code für fiber <\/em>(01100110 01101001 01100010 01100101 01110010) in der Quersumme 19 und nicht 23 ergibt, jedoch die Quersumme von 19, 10 ist und die Hälfte davon 5, welche die Quersumme von 23 ist?<\/p>\n

Aber nein, nicht Verschwörungstheorien wollen wir <\/em>entschlüsseln, sondern Binaritäten decodieren und aufbrechen, szeneinterne Verhaltenskodizes auf ihre Subversion untersuchen und damit verbundene Ausschlüsse aufzeigen, neoliberale Anknüpfungspunkte analysieren und Aneignungsstrategien \u201eder\u201c Rechten diskutieren.<\/p>\n

Wie jede Gruppe, Szene oder (Sub)kultur hat auch \u201edie\u201c queer_feministische ihre Sprache und Zeichen. In bestimmten Verhaltenskodizes, wie beispielsweise in Sprache, Kleidung, Bildern, Lebensgewohnheiten, kommt Gemeinschaftlichkeit und der Kleinste Gemeinsame Nenner zum Ausdruck. Auch in \u201eder\u201c queer_feministischen Szene lassen sich zunehmend etablierte Codes beobachten. Wie bewerten wir <\/em>dies? Codes produzieren Ausschlüsse: Wer sie nicht kennt, gehört nicht dazu!? Kann überhaupt das Idealbild einer_s Szeneangehörigen erreicht werden?
\nSind wir <\/em>vor Machtverhältnissen, die wir <\/em>kritisieren, gefeit? Inwieweit sind \u201esubversive\u201c Subkulturen von selbstgeschaffenen Normierungen durchzogen bzw. reproduzieren diese?<\/p>\n

Was sind die Codes und warum? Entstehen diese Codes nicht auch ebenso aus einer weißen <\/em>privilegierten Position heraus die reflektiert werden sollte?
\nIst Queer tatsächlich gerade \u201ein\u201c? Bleibt Feminismus und politische Arbeit dabei auf der Strecke?<\/p>\n

Kann sich dieser kapitalistischen Vermarktung entzogen werden? Können queere Ansätze überhaupt in den Mainstream gebracht werden, ohne dabei den politischen Aspekt zu verlieren?
\nWie kann der Aneignung linker Codes und Symbole durch \u201edie\u201c Rechte Einhalt geboten werden? Wie kommen solche Anknüpfungspunkte überhaupt zustande?<\/p>\n

Wie manifestieren sich Codes in Bildern? Können kritische Bilder ohne Codes überhaupt entstehen? Auf welche Kategorien wird dabei zurückgegriffen bzw. welche werden dadurch erst erschaffen?<\/p>\n

Mit dem Thema wollen wir <\/em>eine selbstkritische Auseinandersetzung anregen. Es soll jedoch auch Platz dafür sein, die Möglichkeiten und Potentiale queer_feministischer Lebensstile aufzuzeigen.
\nDas Thema Codes lässt uns <\/em>aber auch an Jugendkulturen, Computer, Verschlüsselungen, Hacker_innen, Zeichen und Sprache denken. Themen, die es durchaus würdig sind, sie feministisch zu beleuchten!<\/p>\n

Wir <\/em>freuen uns auf eure Einsendungen! Abstracts zu Bildern, Texten, Bastelanleitungen und Interviews<\/strong> bitte bis 6. September 2013<\/strong> an ulli@fibrig.net<\/a> schicken! Die Deadline für fertige Artikel\/Bilder\/etc. ist der 18. Oktober 2013.<\/p>\n

(Das benutzte \u201ewir<\/em>\u201c bezieht sich einerseits auf unsere <\/em>Zugehörigkeit zum Redaktionskollektiv der fiber<\/em>, jedoch auch auf unsere <\/em>\u2013 mehr oder weniger ausgeprägte \u2013 Zugehörigkeit zur linken, queer_feministischen Szene. Wir <\/em>diskutieren und reflektieren als \u201eweiblich\u201c sozialisierte Personen und aus einer weißen <\/em>Position.)<\/p>\n

fibrige Grüße,
\neure fibretten<\/p>\n

**************************fiber <\/em>#23: codes ******************************<\/strong><\/p>\n

Is it a coincidence that the 23rd edition of fiber <\/em>is going to be about codes<\/strong>? \u2026 that the number 23 has always been present in the digital communication of fiber<\/em>? \u2026 that 23 comes after 22 and before 24? \u2026 that the cross sum of the binary code for fiber <\/em>(01100110 01101001 01100010 01100101 01110010) is 19 instead of 23, whereas the cross sum of 19 is 10, and the half of the latter is 5, which is the cross sum of 23?<\/p>\n

Anyhow, we <\/em>don\u2019t want to decode conspiracy theories, but intend to break up binaries, investigate the subversive potential of codes of conduct existing within \u201cthe\u201d scene, and reveal consequential exclusions, analyse neoliberal links and discuss \u201cthe\u201d right wing\u2019s strategies of acquisition.<\/p>\n

Like every scene or (sub)culture \u201cthe\u201d queer_feminist scene has its specific language and signs. In using certain rules of conduct regarding language, clothes, depictions and habits, we <\/em>express communality and commonalities. In this, \u201cthe\u201d\u00a0 queer\u00b4_feminist scene also shows more and more established codes. What are we <\/em>to think about this? Codes set up exclusions: those who are not aware of the codes, don\u2019t belong to the scene?! Is it possible to become an ideal member of \u201cthe\u201d scene in the first place?<\/p>\n

Are we <\/em>even constructing the same hierarchical structures we <\/em>criticise so badly? To what extent do self-created norms pervade \u201csubversive\u201d subcultures?<\/p>\n

What are the codes and why are they the way they are? Isn\u2019t it that those codes often emerge from a white<\/em>, privileged position, which should be reflected also?<\/p>\n

Is it actually true that queer is \u201cin\u201d these days? In relation to this \u2013 are feminism and political engagement being neglected?<\/p>\n

Can one resist this capitalist commercialization? Can queer approaches meet mainstream cultures without losing their political aspect?<\/p>\n

How can \u201cthe\u201d right wing\u2019s acquisition of left codes and symbols be stopped? How do such links develop in the first place?<\/p>\n

How do codes get manifested in pictures? Can critical pictures even persist without codes?<\/p>\n

Regarding what has just been said \u2013 what categories are drawn upon in this matter? And\/or is it that categories are brought into being by the very same process of codification in the first place?<\/p>\n

With this topic we <\/em>want to encourage a self-critical investigation. However, there should also be space for a depiction of the potentials of queer_feminist modes of living.<\/p>\n

The topic codes makes us <\/em>also think of youth cultures, computers, encryptions, hackers, signs and language \u2013 all of them being worthwhile to be examined through a feminist lense!<\/p>\n

We <\/em>are looking forward to your suggestions! Please send your abstracts for pictures, texts, handicraft tutorials and interviews<\/strong> to ulli@fibrig.net<\/a> until September 6, 2013<\/strong>! The deadline for the final versions of your articles\/pictures\/etc. is October 18, 2013.<\/p>\n

Note:
\nThe word we <\/em>in the text above refers to us <\/em>being part of the editorial collective of fiber<\/em>, but also to us <\/em>belonging – more or less – to “the” left, queer_feminist scene. We discuss and reflect from a socialised as \u201cfemale\u201d and white <\/em>position.<\/p>\n","protected":false},"excerpt":{"rendered":"

**************************fiber #23: Codes ******************************
\nKann es ein Zufall sein, dass sich ausgerechnet die 23. Ausgabe von fiber mit Codes beschäftigt? … dass die 23 seit jeher in der digitalen Kommunikation von fiber eine Rolle spielt? … dass die 23 nach der 22 und vor der 24 kommt? … dass der binäre Code für fiber (01100110 01101001 […]<\/p>\n","protected":false},"author":878,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[972,1],"tags":[677],"class_list":["post-28664","post","type-post","status-publish","format-standard","hentry","category-cats-end","category-syndicated","tag-queer"],"_links":{"self":[{"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/posts\/28664","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/users\/878"}],"replies":[{"embeddable":true,"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/comments?post=28664"}],"version-history":[{"count":0,"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/posts\/28664\/revisions"}],"wp:attachment":[{"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/media?parent=28664"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/categories?post=28664"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/meta.copyriot.com\/wp-json\/wp\/v2\/tags?post=28664"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}