The Student Handjob

So here’s a publication that seems somewhat different to the usual glossy numbers offered to incoming students. And a very impressive set of articles too: Hard copies handed out at the Centre for Cultural Studies party on weds – electric version now live @ -most Goldsmirths publication ever.

The Student Handjob so radical… it’s fucking bodacious. .


International Symposium: “HUMANITIES AFTER FUKUSHIMA: Dialogues between Cultural Studies and Philosophy in the Post-Nuclear Age of Critical Junctures” (click here to register)

Friday, 28 October 2011 – Sunday, 30 October 2011

Venue: School of Arts, Birkbeck College, University of London, 43 Gordon Square, London; 

Birkbeck Collage, Main Building, Malet Street, London

Financial Help from the Japan Foundation International Exchange Fund


Organized by Ted Motohashi (Visiting Professor at Media and Cultural Studies Department, Birkbeck College, University of London) and LAPCSF (London Asia-Pacific Cultural Studies Forum) in partnership with Centre for Media, Culture and Creative Practices

Discussion Themes and Focuses

Inspired by Nishiyama Yuji’s documentary film “The Right to Philosophy”, comprised of his interviews with those associated with “International College of Philosophy” founded in Paris by Jaques Derrida and Francois Chatelet in 1983, this small-scale international symposium, will try to address issues surrounding the past, present and future of Humanities education and research in the age of crisis. This “crisis” particularly resonates with the natural disasters on March 11, 2011 in Japan, and the following calamitous events centered on the nuclear power-plant’s meltdown at Fukushima.

What could be the roles and responsibilities of Humanities scholars facing this crisis? Can University education stand up to the multiple challenges posed by the now increasingly technologically sophisticated neoliberal/capitalist politics? What could be the viable relationship between Cultural Studies and Philosophy education? And is it too vulgar to talk about Art and Literature after “Fukushima”?

This gathering will tackle these questions from various and broad perspectives in a kind of intellectual exchange particularly among those who are concerned with the relevant issues in the present geopolitical contexts in Japan and Britain. Although the Symposium is based on the traditional format consisting of several panels with keynote speeches and commentaries, its atmosphere will be definitely friendly, non-hierarchical and improvisational, and we hope that the participants will enjoy the intellectual exchanges at their very best forms during the three days. 

Schedule and Guest Speakers

*Keynote speech is 30~45 minutes, Commentary 15~20 minutes approximately, please.

*Participation in the symposium is free of charge, but please pay £20 for food and drinks if you would like to attend the Reception on Friday 28th and the Farewell Party on Sunday 30th  (£10 for attending only one of the two; the Keynote speakers and Commentators are free).

Friday 28th October

16:00~ Registration for the Participants

17:00~20:00 Panel 1: “Cultural Studies and Philosophy Education in Asia” (Room 421, Malet st)

Keynote 1: Koichi Iwabuchi (Waseda University)

Keynote 2: Fabian Schäfer (Leipzig University)

Comment 1: David Morley (tbc) (Goldsmiths College, University of London)

Comment 2: Angus Lockyer (School of Oriental and African Studies, University of London)


19:00~21:00 Reception (Room 421, Malet St)

Saturday 29th October

11:00~14:00 Film showing: “The Right to Philosophy” (Birkbeck Cinema, Gordon Sq)

Keynote:Yuji Nishiyama (Tokyo Metropolitan University)

Comment:Yusuke Miyazaki(University of Niigata)


15:00~18:00 Panel 2: “Roles and Responsibilities of Intellectuals in the Age of Neoliberal Politics” (Room B35, Malet St)

Keynote 1: Sabu Kohso (New York, Artist/Activist)

Keynote 2: Jun Hirose (Ryukoku University)

Comment 1: Angela McRobbie (Goldsmiths College, University of London)

Comment 2: Jeremy Gilbert (University of East London)


Sunday 30th October

10:00~13:00  Panel 3:  “Humanities After Crisis” (Room B04, Gordon Sq)

Keynote 1: Ryuta Imafuku (Tokyo University of Foreign Studies)

Keynote 2: Chih-Ming Wang  (Institute of European and American Studies,

Academia Sinica, Taiwan)

Comment 1: Esther Leslie (Birkbeck College, University of London)

Comment 2: Michael Gardiner (University of Warwick)


14:00~17:00  Panel 4: “The Present Conditions and Future Prospects of Humanities Education in Universities” (Room B04, Gordon Sq)

Keynote 1: Naoki Sakai (Cornell University)

Keynote 2: Gauri Viswanathan (Columbia University)

Comment 1: Costas Douzinas ( Birkbeck College, University of London)

Comment 2: John Hutnyk (Goldsmiths College, University of London)


17:00~18:30 Summary Panel (Room B04, Gordon Sq)

All the Keynote Speakers’ and Commentators’ final remarks (5 minutes each)

19:00~21:00 Farewell Party (Room B04, Gordon Sq) 


Apart from the invited speakers above (Keynote speakers and Commentators),

around 50 participants are expected mainly from Britain.

Sabot not quite sabot – weekender version…

This, I presume, is for those who can’t find a spanner. But I noted the bees.

‘This settlement is long gone in Britain, used only as a bargaining chip or blackmail within industrial relations disputes. As our conditions of labour as cognitive workers have changed, morphed from the design studio to the atomised precarious freelancer, the ability to oversee a daring or critical design has been banished. Instead, we work as bees, each producing a tiny fragment of the whole. In this position as a worker, we cannot hold any critical control over the work we produce, just enact the formulations of other workers, the workers who piece together polls and focus groups, who brainstorm slogans or typefaces.’

from the always interesting DSG:

Goatse as Industrial Sabotage

This short article is not for the faint of heart. It’s not for internet dabblers, or the recently-fed. Or maybe it is- maybe this article will give some insight into the world of the digital natives. It aims to shed light on an internet phenomenon, in turn giving the shadow, depth and form of class-struggle to what might, on first appearances, seem like a decidedly two-dimensional case study. Here, we wish to talk about a meme called Goatse, and the story of how a revolting and childish prank spread to become a modern-day “sabot”, a memetic tool for workers to undermine their employers, and with it, the ideology of work.

Goatse (usually pronounced Goat-See) is an internet meme that emerged in the late 1990’s, and is a good case study for how memes transfer through populations, shifting forms and emptying themselves of content as they go (something we talk about in more depth in our chapter for the forthcoming “20 Reasons” book). The original Goatse image, cunningly entitled “hello.jpg”, was hosted at –.cx being the top-level domain for Christmas Island. It constituted a shock site, akin to the later phenomenon of “rickrolling”, where a link with a disguised URL is posted onto a forum or social media site under a false pretext. In a “rick roll” the unwitting victim clicks the link, and is redirected to the youtube clip, “Rick Roll’d”, of Rick Astley singing his 1987 hit “Never Gonna Give You Up”. This false link has become one of the most popular and enduring memes and “Rick Roll’d” has been viewed almost 50 million times as of writing.

Goatse was a similar “bait and switch” prank, but involved being redirected to the (arguably) more disturbing site of a middle-aged man using both hands to pull apart his dilated rectum remarkably wide, revealing to the poor victim the depths of the man’s guts. On his left hand,a gold ring; a touching detail. It’s a remarkably foul example of the murkier undercurrents of online fora, and visible here, if you’re that type of person.

So why are we raising this spectre, this perverse underbelly of networked technology? We’re raising it because Goatse is a prime example of the meme-form, and its memetic transference has interesting knock-on implications for the design industry in general, and the critical undermining of that industry through its workers specifically.

One of the interesting developments of the internet meme-as-subject (that is, a self-aware and self-reflexive subject, rather than a metaphor for information transfer, as originally posited by Richard Dawkins) is its ability to retain its unique identity even when its form changes, or its content, or even both. Only the minimum trace of the original joke needs to remain- or no trace at all, as long as those in on the joke can trace back the heritage of the joke to the original. And so it is with Goatse- indeed, losing the “shock” factor has spread the Goatse meme far beyond its original parameters. Whilst the original “switch and bait” meme survives, running concurrently with it is a meme which functions in almost a polar opposite form. In this, graphical representations of the original image are inserted into (or spotted in) everyday commercial design. Rather than being a surprise image of such stark realness that everyone is forced into a visceral reaction on first meeting with the image, instead the image works as an in-joke IRL amongst those who consider themselves digital natives– people who operate in cyberspace as a singular territory in-and-of itself (rather than a sphere attached to the “real world”).

Examples of Goatses proliferate- some subtle, some blatant. Some can be put down to “accident”– a reading backwards of the meme. But we are more concerned with the more common occurrence– the intentional Goatse, slipped in surreptitiously to the advertising image with a wink and a nod to those who “get it”, and passing a reference to extreme rectal stretching under the noses of the paymasters.

The ability for this “in-joke” representation to appear within mainstream advertising and commercial image production relies upon two developments within postfordist capitalism: technological development and the proletarianisation of the creative industries. The first point is obvious– the development of cyberspace as a territory of virtual community, and the development of digital imaging hardware/software, has created a means of recording and disseminating chance observations of advertising hoardings, online and offline material and chance observations. It has also created a relatively lawless, anonymous environment where pornographic and extreme material can be circulated without fear of embarrassment.

This is the culture where the in-joke can breed, but this form of technological development comes hand-in-hand, fist-in-glove with new ways of organising the labour which produces this commercial cultural material in the first place; an atomised form of organising creative labour which has wholly changed the way graphic design works. It’s all very well creating the arena for subverted advertising to be passed around, but what was also needed was a particular disinvestment of cultural and creative workers, an alienation from the productive process whereby sabotage of their own creative output became more important than fulfilling the allotted task.

Within this environment the “in-joke” differs markedly to workplace in-jokes of the past. Today, you might be the only person in your office who gets the joke. But worldwide you’re connecting to thousands of others in a form of exploded solidarity. It’s a dynamic form, a vivid social relationship the marketeers can – for the time being – only dream of invoking with their cosy stock images of friends-coming-together, sharing a joke over a glass of chardonnay. The proletarian – especially within the present conditions, the info-prole – is a force who pushes forward innovation through her resistance to capital, and it is capital who exists on the back-foot, damming the flow of proletarian innovation, demanding enlarged logos in order to harness its power.

Here Goatse acts as a rejection of labour; and not just labour, but an ideology ofpost-fordist labour, where we are not simply selling labour-time, but selling ourselves, our creative and cognitive skills, as a product for an employer to buy. Perhaps here we can see Goatse as a morphing of the dialogic image. The dialogic image emerged as a strategy in the 1970s and 80s in the work of Dutch designer Jan van Toorn. The design presents multiple conflicting messages, with a view to forcing a demystified, critical reading from its audience. Here it is used in a positive form, influenced by Enzensberger’s theory of ‘emancipatory media’; it is considered, logical, a conscious and explicit criticality, aimed at heightening a social awareness of the constructed nature of the visual environment. A criticality negotiated between an autonomous, individual designer, an adventurous client, and a broad, undifferentiated public audience – a product of a social settlement already dead in the UK, now finally being destroyed in the Netherlands.

This settlement is long gone in Britain, used only as a bargaining chip or blackmail within industrial relations disputes. As our conditions of labour as cognitive workers have changed, morphed from the design studio to the atomised precarious freelancer, the ability to oversee a daring or critical design has been banished. Instead, we work as bees, each producing a tiny fragment of the whole. In this position as a worker, we cannot hold any critical control over the work we produce, just enact the formulations of other workers, the workers who piece together polls and focus groups, who brainstorm slogans or typefaces.

In this scenario, the dialogic image must be reduced to a short-hand: Goatse, the in-joke, provides that. Within Goatse, the dialogic image is covert; unable to exercise any significant level of authorial control within the design process, the designer forces the critical dissonance by tapping into the in-joke. Rather than a critical dialogue between worker and employer being an open one, it has become a secretive conflict; rather than a critical design image being a conscious attempt to demystify design as a mediated process, it becomes an attempt to undermine and destroy the design process. Adopting the supposedly most efficient working process for capital has pushed design to eat itself. The dialogic image has become the weaponisation of ridicule; the designer has become a postfordist saboteur of the industrial process, and the ever-present spectre of sabotage as the unspoken clot of class-war clogs another artery of capital.

Free Education

The Centre for Cultual Studies at Goldsmiths University of London took a decision to make as many as possible of its lecture series open to the public without fee. Seminars, essays, library access etc remain for sale. Still, here is a chance to explore cultural studies without getting into debt. The classes are MA level, mostly in the day – though in spring the Capital course is early tuesday evening We usually run 10 week courses (though Stiegler and Berry-Slater run for 5 weeks in the Spring) . Reading required will be announced in class, but preliminary reading suggestions can also be found by following the links. RHB means main building of Goldsmiths – Richard Hoggart Building.

Autumn Term – starting October 3rd.

Mondays 11am – 1pm
Cultural Theory – Lecture
Prof Scott Lash
RHB 137A

Tuesdays 11am – 1pm
Postcolonial Theory ­ Lecture/Seminar
Dr Bhaskar Mukhopadhyay
RHB 342a

Wednesdays 10am – 12 noon
Critical Theory – Lecture
Dr Luciana Parisi
RHB 308

There will be additional open lecture series in the Spring (venues tbc)

Spring Term

Sound, Text and Image – Dr Sophie Fuggle (mondays)

Capitalism and Cultural Studies – Prof John Hutnyk (tuesday evenings)

Biopolitics and Aesthetics – Dr Josie Berry-Slater (thursdays)

Media Philosophy – Prof Bernard Stiegler (thursdays)

all welcome.