Calligraphy from my window

Ernesto Che Guevara, President of the Cuban National
Bank, said in a statement to French journalist Jean Marcilly:

“Of course it is very unfair when a very intelligent person
earns exactly the same as an intellectually stunted
person. In fact a very intelligent person ought to earn
less, since either nature or God (it doesn’t matter what
we call it) granted him at birth the lifelong investment
of the creative spirit, a treasure that cannot be bought,
unlike others who were at a disadvantage the moment
they were born. Che created an unusual structure from
three elements – the gifted, the untalented and money.

What sort of structure had been familiar until then?

The first: where the able person received more than
the less able.
The second: recognizing the absurdity of the above,
life was so organized that everyone, the able and the
less able alike, received exactly the same.

Che’s suggestion transcends these structures and offers
a new one. Clearly, it is not simply just that he
reorganized these three elements by arbitrarily inverting
their usual order, but he also reconstructed its inner
meaning according to an original idea. In order to
create a new structure from a pre-existing structure we
must recognize our fundamental, true interests. When
we become conscious of our true interests, a demand
is formed – almost spontaneously – in which the particular
new structure can be created. Che was compelled
to submit his suggestion within a system of relations
in which money had to be taken into consideration.
This is important to note so that we do not assume
that the new proposed structure is no longer exchangeable
with a radically new one. Che Guevara, President
of the Cuban National Bank, hated money, and had
other elements of reality allowed, would have withdrawn
money from circulation. This would be clearly the most
far-reaching change in the person-money relationship.
I’m saying all this because I would like to thank the
present forces of structural change that have appropriated
Che’s splendid project, adapted it as their own and
to current circumstances, and thus have given me the
opportunity to talk about a re-classification of cultural
politics, a structure that has so far given a forum only
to the very talented or those showing great promise.

Because I have now the opportunity to experience this
new structure, that is that I permitted to hold an educational
lecture in front of a substantial public, my obligation,
as I see it, is to speak – while expressing my gratitude –
precisely about the nature of this change.

So my topic is the new classification of the elements
of reality.

In the Che quote the linguistic structure of the elements
were left unchanged when compared to the previous state
of affairs. The elements have been inverted resulting in a
new relationship to reality effecting change internally on
the prior linguistic form. So it appears that language is
the schema of life. Its schema, that is its coffin, which the act,
the form-giving act, reveals and permeates.

Let us choose a sentence as an example:

He ropes the cow with rope.

In this sentence, elements, structure, and meaning fit into
our lives with the same infinite simplicity and naturalness
as the sentence “He is talented and is therefore well-paid”.

Starting from the idea of a new form of classification we
leave intact the linguistic structure itself, but we bring it
into connection with other elements of reality – that is,
we transform it into action – it transpires that we are not
dealing simply with the inner relations of linguistic form,
but the restructuring produced by these new methods
creates confusion in its environment, forces confrontation
and stimulates it to change. It stands out as a foreign element
in its environment, producing the same effect as when, in
an imaginary police record, in place of every noun this
sentence appears: “He ropes the cow with rope”. Undoubtedly,
this will open new perspectives on our lives, and thus we
may boldly state that the old structure brings forth new
structure, a new phase of life.

If we recognize that we are free, and we are capable of
reorganizing and regrouping the elements of life, then
we at once realize also that while we live we cannot do
otherwise than continuously break through the given,
existing schema, coffin.

If we recognize that we are free, and we are capable of
reorganizing and regrouping the elements of life according
to our interests, then we must use our freedom to
demonstrate this very freedom.

He ropes the cow with rope!

Examples of reclassification of linguistic form:

He ropes the rope with rope.
He milks the cow with rope.
He grazes the cow with milk.
He grazes the shoe with mustard gas.
He washes his back with skis.
He sniffs money with a gas-mask.
He sings the anthem with sugar.
He reads the denunciation with joy.
He hits the trousers with a stick.
He ties the wreath with wire.
He forgets the sorrow with wine.
He destroys the gun with a cudgel.
He strokes herbs with embers.
He misunderstands the constitution with good intentions.
He chases birds with a boat.
And so on.

Adhering to the structure of the sample sentences produces
new classifications that in part realize manageable life-phases,
and in part end in absurdity.

If we devote our lives to freedom, to changing our lives and
to the homo ludens program, then starting from such a structure,
investigating the possibilities enables us to construct instructions
for ourselves that clash with the limitations of surrounding life,
the schema, the coffin; they will permeate it, and give us the
possibility of living our life within a broader framework.

The next operation derives from a new classification of the
sample sentence “He ropes the cow with rope” in a version
that is both within and without itself, that is, a new relation is
brought about in the environment, even if it is limited by the
space and time in which it happens.

Long live the new classifications!
Long live the structure of cultural politics, where those with
minimal abilities can plan their lives as freely as the very talented!
Long live the cultural-political structure that permits the
introduction of new classifications!
Long live the forum for the untalented!
Long live the new classifications!

—————————————————————————

There is a music stand in the foreground of the stage, on which sits a pigeon.
Along the lengthwise axis of the stage a rope is stretched out on the ground.
The performer enters and reads aloud from the text placed on the music stand.
The performer removes the music stand with the pigeon.
The rope rises, and attached to one end, on the right entrance to the stage, a
Barking Alsatian dog appears, which has so far been controlled by its owner.
And on the left entrance to the stage, on the other end of the rope, a
table is being pulled by the rope tied to a pulley located behind the right entrance.
The table is covered with a white tablecloth with a bulge in the middle.
A cat is tied to the leg of the table.
As the dog approaches the table and thus the cat, he draws them towards himself.
When the dog and the table with the cat reach center stage,
the performer enters and rips open the tablecloth at the bulge.
On the table stands the pigeon.

1.Tamas St.Turba (appears with different names, such as Tamás Szentjóby, Stjaubi, Emmy (Emily) Grant, St.Aubsky, T. Taub, Senytyóby, Tamás St.Auby, etc., is the Trustee in bankruptcy of IPUT (International Parallel Union of Telecommunications), and the Agent of NETRAF (Neo-Socialist. Realist. IPUT’s Global Counter-Arthist.ory-Falsifiers Front).

Mutter

Another reason why Kassel ist kool (especially Nordstadt, my neighbourhood btw).

Kassel is full of dinosaurs. This is just one of the reasons why I like this city.

This is going to be a d(13) venue.