...AND ...AND ...AND


2018 Avec:

Laura M. Alemagna / Ayreen Anastas / Paolo Bellati
Carla Bottiglieri / Casa Della Agricultura / Corrado Chiatti
Claire Doyon / Tsaplya Olga Egorova / Emilio Fantin / Ettore / Maria Elena Fantoni
Rene Gabri / Nina Gasteva / Thomas Greil / Giovanni / Jutta e Mimmo
Jesal Kapadia / Ernie Larsen / Katherine Liberovskaya / Max / Silvia Maglioni
Il Mago / Sherry Milner / LaToya Manly-Spain / Luis Moreno-Caballud
Jean-Luc Nancy / Phill Niblock / Sofía Olascoaga / Nikolay Oleynikov
Mattia Pellegrini / Alessandra Pomarico / Begonia Santa-Cecillia
Oreste Scalzone / Marcello Spada / Tatiana / Marcello Tari
Graeme Thomson / Dmitry Vilensky



1. A Letter Describing
2. A Text Outlining How?
3. Una descrizione della lettera
4. Un testo che spiega come
5. Intermezzo
6. Postface / Preface


1. A Letter Describing

Dear Friends,

We would like to invite you to the second edition of AND… AND… AND at the Casa Cafausica.

And to invite you to the second iteration and development of what is being called a transversity - an artistic/political desiring machine which is neither a commune nor a university, not a clinic, nor an atelier, and neither a monastery, nor a union, neither a political nor an artistic movement but instead the addition of all of their forces without their respective and prospective enclosures.

AND… AND… AND started in 2010 through a series of situations organized by different artists, political actors and groups. From the beginning, it was conceived as an entity that could continue a collective journey to think and inhabit a time space of the common/s, of a life outside capitalist relations of either exchange or hierarchy, and of revocation, that most fundamental capacity of refusal to do as we are taught or called to do, that capacity to recall and reconsider every calling.

Last year’s gathering in Salento, organized by a variety of initiatives including L'Università Inoperosa, L'Université Destituante, Whatever University, was convened as an attempt to concurrently theorize and instantiate what this word transversity could name and call into being. And to think what form of organization could host and proliferate at the same time the in/de/extra/para- stitutional forces which could make up such a transversal situation/space/time.

Thus, the groups which convened tried to also consider the basic ethics of engendering and reproducing a ‘luogo (del) comune.’ How to care for a space of the common/s, what are the political, ethical and aesthetic implications of such a space or place? How to not have it collapse into identities, into a closed place, and how to proliferate its dimensions and becomings rather than referring back to its origins as a fixed identity.

This year, the organization of each week will be coordinated by the groups and individuals who propose temporary depart-ments or dimensions for this imagined/embodied transversity. The shared ground of these proposals, beside suggesting modalities of inquiry, study, unlearning, unworking, and being together will be a collective inquiry into the specters and remnants of 1968. The potentials of 68 as well as the limits.

As some of the groups who took part last year have been engaged in considering the questions of communism 100 years after 1917, there is a proposal to continue this reflection, conjoining now the 50 years since 1968.

Certainly we are not interested in the glorification of an era or individuals involved, which would sacralize and depotentiate all that was left unfinished, unconsidered, and to be developed. Moreover, the attempt is not to focus on the American and European histories of 68 without conjoining them to the anti-colonial, decolonial, anti-imperial struggles which were at the heart of what transpired in those years. We are interested in all the limits and differences those movements brought to the fore, including the contradictions of race, class, gender, and sexuality within revolutionary struggles and the implications on these differences on the analysis and form of politics as well as forms of organization.

How to use our time together both to reanimate and critically engage with the legacies and limits of the politics which emerged post ’68? And how to, at the same time, use each of our proposed engagements to animate a potential depart-ment, faculty, or dimension of this collectively theorized/enacted transversity.

2. A Text Outlining How?

The month long program will be organized into 4 chapters.

Chapter 1 / June 25-July 1
Chapter 2 / July 2 - July 8
Chapter 3 / July 9 - July 15
Chapter 4 / July 16 - July 22

As we begin to receive submissions from those who would like to take part, we will begin to prepare a rough map of each week’s animators and contributors. 

Every Monday beginning each week, there will be a morning assembly in which all of the proposals for the week will be discussed and planned. It is encouraged for those arriving to stay at least one week if not longer, orienting themselves to the weeks outlined above. Those who are planning to take part in a particular week but cannot arrive by the Monday’s assembly in which the week’s schedules will be finalized have to outline their proposed depart-ment and contribution and their ideal conditions, relying on the group present to navigate and plan the week’s rhythm. 

The Chapter 1 will be somewhat of an exception to the others as it will be the first week and so a lot of time will be dedicated to collectively organizing the practicalities of food, arranging the space for the coming weeks and preparing for a weekend gathering which will in a way inaugurate and begin to set out potential approaches to a revisioning and reconsidering ’68 and its after-lives, focusing on the questions which remain most relevant or necessary to confront for contemporary struggles today.

Please keep in mind that our objective is not to collectively produce historical accounts of 1968 or the 60’s, though those who have a particular knowledge or have conducted some archeological investigation on this front are welcomed to share their findings. Nor is our objective to celebrate a period of struggle, which through its own limits and the counter-revolution which ensued opened the doors to the neoliberal realities we are living through.

But the basic orientation remains what could be called the genealogical moment, that is, how a particular question or possibility for life and struggle is posited within that moment and the aesthetical, ethical, philosophical, and political imaginaries it gives birth to (including but not limited to feminist, queer, autonomist, post and de-colonial, …). 

Even more importantly, to consider contemporary movements and struggles in the light and shadow of the limits of those struggles and their after-lives, which arguably are the limits that would have to be overcome today for different political becomings to emerge.

For those interested to take part, please write a brief note regarding how you would like to be involved, and what your fictional or very real depart-ment may be for this enacted transversity. Proposals or suggestions for a specific study or inquiry are not required, obviously, as some are just interested to follow and contribute by way of taking part and engaging critically.

Regarding food and accommodation. We can host up to approximately 20-25 people inside the house and we can expand to the grounds outside for tents if it becomes necessary. Regardless, bringing a sleeping bag and pillow may be helpful. We will send further notes regarding practicalities before your arrival. 

The entire gathering is self-organized, we manage and cook food collectively, individuals are asked to contribute 15 euros a day, 5 of which covers the infrastructural costs of the place and 10 toward food (most of the food comes from comrades and local producers we have long term relations to). Obviously, if anyone has economical hardship, please let us know as we will not turn anyone away because of money.

3. Una descrizione della lettera

Cari amici,*

Vogliamo invitarvi alla seconda edizione di AND ... AND ... AND presso la Casa Cafausica.

E per invitarvi alla seconda iterazione e allo sviluppo di quella che viene chiamata trasversalità - una macchina desiderante artistico / politica che non è né una comune né un'università, non una clinica, né un atelier, non un monastero, né un sindacato, né un movimento politico né un movimento artistico, ma piuttosto la moltiplicazione di tutte le loro forze senza i loro rispettivi e potenziali recinti.

AND ... AND ... AND è iniziato nel 2010 attraverso una serie di situazioni organizzate da diversi artisti, militanti e gruppi. Fin dall'inizio è stato concepito come un'entità che può continuare un viaggio collettivo per pensare e abitare uno spazio temporale del comune/ common/s, di una vita al di fuori dei rapporti capitalistici di scambio o gerarchia e di revoca, quella fondamentale capacità di rifiuto di fare come ci viene insegnato o come siamo chiamati a fare/come ci è richiesto di fare, quella capacità di rinominare e riconsiderare ogni chiamata

Il raduno dello scorso anno in Salento, organizzato sulla base di una  varietà di iniziative tra cui L'Università Inoperosa, L'Université Destituante, Whatever University, è stato convocato come un tentativo di teorizzare e stabilire simultaneamente ciò che questa parola transversity può nominare/definire e ciò che può creare/a cui può dare vita. E (come tentativo) di pensare quale forma di organizzazione possa ospitare e proliferare allo stesso tempo le forze in / de / extra / para-istituzionali che potrebbero costituire una situazione / spazio / tempo trasversale.

Così, i diversi gruppi hanno cercato le basi etiche con cui generare e riprodurre un "luogo (del) comune". Come prendersi cura di uno spazio del  comune / common/s, quali sono le implicazioni politiche, etiche ed estetiche di tale spazio o luogo? Come non farlo collassare nelle identità, in un luogo chiuso e come proliferare le sue dimensioni e i suoi divenire piuttosto che riferirsi alle sue origini come un'identità fissa.

Quest'anno, l'organizzazione di ogni settimana sarà coordinata dai gruppi e dalle singolarità proponendo diparti-menti o dimensioni  temporanee di  questa trasversalità immaginata / incarnata. Il terreno comune di queste proposte, oltre a suggerire modalità di indagine, studio, disimparare, non lavorare e stare insieme, sarà un'indagine collettiva sugli spettri e sui resti del 1968. Le potenzialità del 68 così come i suoi limiti.

Dato che alcuni dei gruppi che hanno preso parte lo scorso anno sono stati impegnati nel considerare le questioni del comunismo 100 anni dopo il 1917, c'è una proposta per continuare questa riflessione, congiungendo ora i 50 anni dal 1968.

Certo non siamo interessati alla glorificazione di un'epoca o degli individui coinvolti, che sacralizzerebbe e depotenzierebbe tutto ciò che è rimasto incompiuto, non considerato e da sviluppare. Inoltre, il tentativo non è quello di concentrarsi sulle storie americane ed europee del 68 senza collegarle alle lotte anti-coloniali, decoloniali, anti-imperiali che sono state al centro di ciò che è emerso in quegli anni. Siamo interessati a tutti i limiti e le differenze che questi movimenti hanno portato alla ribalta, comprese le contraddizioni di razza, classe, genere e sessualità all'interno delle lotte rivoluzionarie e le implicazioni su queste differenze sull'analisi e sulla forma della politica, nonché sulle forme di organizzazione .

Come usare il nostro tempo insieme per rianimare e impegnarsi criticamente  con le eredità e i limiti della politica emersa dopo il '68? E come, allo stesso tempo, usare ogni impegno proposto per animare un potenziale diparti-mento, facoltà o dimensione di questa trasversalità collettivamente teorizzata / attuata.


4. Un testo che spiega come

Il programma del mese sarà organizzato in 4 capitoli.

Capitolo 1/25 giugno-1 luglio
Capitolo 2/2 luglio - 8 luglio
Capitolo 3/9 luglio - 15 luglio
Capitolo 4/16 luglio - 22 luglio

Mentre iniziamo a ricevere richieste da coloro che vorrebbero partecipare, inizieremo a preparare una mappa approssimativa degli agitatori e dei contributi di ogni settimana.

Ogni lunedì ci sarà un incontro mattutino in cui tutte le proposte per la settimana saranno discusse e programmate. Si consiglia di rimanere almeno una settimana se non di più, orientandosi tra le settimane delineate sopra. Coloro che stanno pianificando di partecipare a una settimana specifica ma non possono arrivare per l'assemblea del lunedì in cui saranno finalizzati gli orari della settimana devono delineare/specificare il  proprio diparti-mento e contributo e le loro condizioni ideali, facendo affidamento sul gruppo presente per navigare e pianificare il ritmo della settimana.

Il Capitolo 1 sarà in qualche modo un'eccezione per gli altri in quanto sarà la prima settimana e quindi molto tempo sarà dedicato all'organizzazione collettiva degli aspetti pratici del cibo, organizzando lo spazio per le settimane a venire e preparandosi per l'incontro del fine settimana che in un certo senso inaugurerà e inizierà a definire i potenziali approcci per una revisione e una riconsiderazione del '68 e del suo dopo-vita, concentrandosi sulle domande ancora assai rilevanti o necessarie per affrontare le lotte contemporanee di oggi. 

Tieni presente che il nostro obiettivo non è quello di produrre collettivamente resoconti storici del 1968 o degli anni '60, sebbene coloro che hanno una conoscenza particolare o abbiano condotto alcune indagini archeologiche su questo fronte siano benvenuti a condividire le loro scoperte. Né il nostro obiettivo è celebrare un periodo di lotta, che attraverso i suoi limiti e la controrivoluzione che ne è seguita ha aperto le porte alle realtà neoliberali che stiamo vivendo. 

Ma l'orientamento di base rimane quello che si potrebbe chiamare il momento genealogico, cioè , come una particolare questione o possibilità di vita e di lotta si posizione all'interno di quel momento e gli immaginari estetici, etici, filosofici e politici a cui ha dato vita (inclusi ma non limitati a quelli femministi, queer, autonomi, post e decoloniali, ... ). 

Ancora più importante, considerare i movimenti e le lotte contemporanee alla luce e all'ombra dei limiti di quelle lotte e del loro dopo-vita, che probabilmente sono i limiti che dovrebbero essere superati oggi per far emergere diversi divenire politici. 

Per coloro che sono interessati a prendere parte, per favore scrivete una breve nota su come vorreste essere coinvolti/su come vorreste partecipare e quale potrebbe essere il tuo immaginario o reale diparti-mento per questa transversalità agita. Proposte o suggerimenti per uno studio o un'inchiesta specifici non sono richiesti, ovviamente, poiché alcuni sono semplicemente interessati a seguire e 
contribuire attraverso la partecipazione e il coinvolgimento critico. 

Rispetto al cibo e all'alloggio. Possiamo ospitare fino a circa 20-25 persone all'interno della casa e, se necessario, possiamo espanderci all'esterno con le tende. Indipendentemente da ciò, portare un sacco a pelo e un cuscino potrebbe essere utile. Invieremo ulteriori note sugli aspetti pratici prima del vostro arrivo. L'intero incontro è auto-organizzato, gestiamo e cuciniamo il cibo collettivamente, ai singoli viene chiesto di contribuire con 15 euro al giorno, 5 dei quali coprono i costi infrastrutturali del luogo e 10 il cibo (la maggior parte del cibo proviene da compagni e produttori locali con i quali abbiamo relazioni da lungo tempo . Ovviamente, se qualcuno ha difficoltà economiche, fatecelo sapere perché non manderemo via nessuno a causa dei soldi. 


5. Intermezzo

divento rosso
divento adulto
divento matto
divento vecchio 
divento grande
divento realtà 
divento tedesco
divento tedioso
divento fastidioso 
divento donna
divento ragazza
divento signora
divento communista
divento marxista
divento anarchista
divento inamorata?
divento madonna 
divento putana
divento fidanzata
divento annoiata
divento affaticata
divento allegra



6. Postface / Preface

Dear Friends,

Five years ago this July, we were asked by our friend Luigi Negro to enter into a process of realizing something we had dreamed about and imagined could be possible in Salento.  We had been dreaming of realizing something like an autonomous space for learning, sharing life, and collectively building our pathways out of the community of money. 
It would be a transversal space of unlearning all the bad habits of capitalist forms of living and thinking. It would be a place where our intellectuality and creations could go toward reclaiming a common and uncovering an anarchism and communism beyond any -ism. A space of difference and multiplicity, of experimentation toward non-capitalist forms of art, life, and politics. Full of affirmation, our questions were mostly about how we could construct such a context and with whom we would compose this constellation of collective enunciation.
The initial concern we expressed to Luigi was that we felt such a process needed to be done autonomously as much as possible, because based on previous experiences, we understood that the nature of what we hoped to create was something that would be difficult to support by any institution directly.

Art institutions and any funders supporting even political processes are very unlikely to understand yet alone support anything with an anti-capitalist dimension. And if they do so, it will either be by or through misunderstanding the substance of what a reclaiming of a common entails. There are so many places, institutions compelled to explicitly reproduce or tacitly legitimize capitalist reality that the creation of a space which escapes these dynamics is incredibly difficult. Having shared experiences in the past, we also know that the paths toward a common are so multiple and generative. Thus we understood that to risk entering any process in which we would have to justify or explain our resistance to capitalist reality would risk pushing us into a potentially reactionary space of anti, anti-patriarchy, anti-colonial, anti-capitalist, .... Where as our whole experience of autonomy from such colonial, patriarchal, and capitalist spaces has been the ability to open the space for affirmation and collective creation in which the anti- is not the primary force of attraction but a necessary albeit secondary result.

We had already experimented with creating ...AND ...AND ...AND within and without dOCUMENTA(13). That experience had been already a risk to work within a dominant institutional frame in order to put into practice the construction of a kind of transversal collective desiring machine. And as open as the process ended up being, it emerged through struggles against the rigidities of institutions and the normative dynamics that they generate. 

...AND ...AND ...AND itself was a line of flight from documenta. But it also preceded it and exceeded it and we were interested in continuing that experience beyond it. 

Our realization was that even if working with people who understand us, and doing so within an open structure such as that edition of documenta could yield such challenges; then clearly, to continue we would have to be clear about what was and was not negotiable in this attempt to continue.

That we dived into this process (tentatively named Free Home University) and suspended our doubts is an obvious fact. Bearing with it all the love, confusion, and frustration that was to be expected. Our premise in taking the risk to begin in this way was that the force and strength of our experiences collectively with others could ultimately overcome whatever challenges and misunderstandings that this potentially Caufausic path could bring. After all, it was the Cafausic that had brought us to Salento.

For us, the non-negotiable were the following. We from the outset, not interested to create something short term for ourselves and others, nor to construct a framework for an abstract institution to carry on without us, nor even one we would autonomously manage only to have visiting artists fill with contents as they would inside a university or art institution. Instead, we were interested in giving a chance for the potency of a common and practices of commoning to emerge. And to do so, by constructing a place where we could return to over time, share our existences, our knowledges, our disowning of knowledge, our unlearning, and outlining in the process pathways, practices and ethics of engendering a common/s.

We invited friends and those we had shared and developed ideas with, not only, but particularly in Italy. Our idea was that in all these years we had passed in Italy, including our time within universities or artistic spaces where some of us had met, we had the chance to create a space outside institutional constraints where our thoughts, conversations, and practices could resonate further and continue to develop autonomously. And to collectively cultivate a place where that research into a life, art, and politics would not be forced to obey the short-term frames and temporalities of institutions. To allow for a porousness to take place between life as art, as research, as study, as the potential grounds for new becomings.

Our insistence was that this has to happen first by looking for comrades and commoners in the region. And we managed in a period that spanned a year and a half collectively to feel both the explosive force of a gathering of multiplicities who are able to desire together and to see the harsh limits of doing so within normative expectations of institutions (however open) as well as the institutionalities and habits of enclosure which we ourselves risk to engender.

We had initiated this adventure being convinced by Luigi that we had an institution willing to help us to create a process of autonomous self-organization. We never anticipated that our efforts would go to create a recurring program for subsequent artists, arriving to animate this thing which had humorously been named Free Home University.

But life is full of misunderstanding and the question is always what you make of it. Do you stay in the space of resentment or affirm the path and find another possibility of further clarifying the terms of what your are seeking, even if just a horizon, an orientation, a feeling. We understood before entering that the force of what we had created through friendship over many years could withstand our initial doubts. 

And we write this letter now to also open this space to think further together about this decisive moment we confronted and the paths that lead us there and now lead us beyond.

As most of you know, our collective paths to find these spaces of autonomy have resulted into several experiences, some short lived and some continuing. Among them in a small mountain village in Armenia and on the edge of San Cesario not far from the Lu Caufausu which had first collected some of our bodies together for a pilgrimage (to what, we still try to understand and to construct the meaning for). 

We have been asked to go to Castiglione this summer for a reflection on what has now continued an additional three years beyond us as the Free Home University. 

The decision to accept this invitation for us, has not been easy, mainly because of our strong feeling that some things that had transpired in that process were not as we had imagined and not according to our ethics. In simplest terms, we are not used to institutions taking over an artists' initiative after the artists' involvement has ended. At least not without a coming to terms collectively. We did not see our 'work' as 'consultants' in this process, advising an institution on how they should go about developing a pedagogical initiative. And from our perspective the direction and becoming of such an experience would not be determined by the institution and their control of finances but would need to be oriented by the forces internal to it, by the multiplicities which gave rise to it, and the past researches, friendships and encounters which were its true resources and which had built up the ground for such an experience to take place, to happen.

Notwithstanding, we understand that the work they have continued has been deeply informed by the critical process we initiated collectively. And the artists they have invited and their practices resonate or enter into dialogue with what we collectively animated. We also appreciate their continued support for our comrades in Castiglione, even if we ask each other (as we did in our first meetings) how to avoid having such support normalize and diminish the intrinsic anti-capitalist dimension and horizon of our processes of a reclamation of the common/s. 

But encountering these groups who came subsequent to us and sharing some our questions and reflections with each other and those who will gather in Castiglione this summer can be generative for the continuation of all of our efforts.

By accepting this invitation to be there this summer, we would like to open a space to reflect on this process we incarnated and those dreams and imaginations which preceded it and have since continued. We also understand that it is only through interrogating it and affirming it, however challenging it has been for all who were involved, that we could make space for further becomings, new lines of flight.

We are writing this letter as invitation and introduction to a publication which we wish to create with you. We thought that this coming publication could be the third edition of Commoning Times.

A name we were reluctant to give in that period, to our own experience, for various reasons. But we had imagined Commoning Times as a way of demarcating this heteronomous time we were looking to inhabit. And we thought it a good name for a kind of agencement for publication of/as public action, communication of/as communic action. 

The first edition of Commoning Times was published in the summer of 2014 in Stockholm, Sweden concurrent to our experiments and including contributions from some of the group involved. The second edition was published as a poster in 2016 with writings assembled in the mountain village which we hope that we will have occasions to inhabit together. And we would like the third edition to be this collection of texts under the title and question which we had tentatively outlined for our collective search in that period 2013-15.

How do we want to live?

We invite texts, poetry, images, collages, short essays, self-composed songs, recipes, artifacts, manifestos, and whatever else you believe should make up what will take the form of open-ended cartography of the dreams, ideas, questions, passions which have brought us together. But the shape this edition takes also depends on what everyone sends. Let this text serve also as a possible introduction to this agencement-to-come.