A TV advertisement for Campofrío (a processed food brand) that parodies a fictional vegetarian family in order to sell its “Finísimas” processed meat product. Action carried out by the Animal Equality group in response to this ad. “We decided to show audiences what goes on behind-the-scenes at farms, to show the life of slavery that animals are subjected to. To respond to a fictitious advertising campaign with an investigation into one of the farms owned by the company. On July 4 and 12, 2008, activists from the Animal Equality entered a farm located in Burgos that provides to Campofrío in order to document what goes on there and bring it to light”.

Plan Rosebud 1 is focused on the recent social debate around the so-called Historic Memory Act in Spain, and the current relation between the sites of memory and the politics of memory, and the cultural industries, studied in detail, in our case, trough the war tourism and commemorative tourism (that forms the main part of the four scenarios that this first film contains).

Paradise Later is a documentary adaptation of the Joseph Conrad novel "Heart of Darkness." Inside the head of a trader, we travel on a river that meanders through apocalyptic scenery. Available online until December 27th 2020.

“On the one hand, cooperation doesn't seem to make us free. On the other hand, living without cooperation doesn't make us free, either. How can we stay free in cooperation? What is free cooperation?” The concept of free cooperation is an attempt to base emancipation, political theory and left politics (once more) on free negotiations and equal negotiating power. Spehr doesn't believe in simple “non-hierarchical” or “free” structures - there are always rules, responsibilities, structures of decision making and so on... the question is, which ones. He insists on the option of refusal and the right of withdrawal from cooperation, as well as negotiation and renegotiation with corporate or state monsters, and explores how ideas of independence, equality, and freedom can be useful for alternative networks of learning (in or outside the institutions). To explore these issues, Spehr refers to Science-Fiction, drawing on the language of this genre which, by changing and shifting the face of reality as we know it, highlights the underlying structures of this reality. In his view, this language is a powerful vehicle to talk about possibilities, desires, emancipation and social change.

ECOSYSTEMIC MEMORIES OF THE CITY

NON-SUBMISSIVE LANDSCAPES

ECOSYSTEMIC MEMORIES OF THE CITY

Collaboration with Bornlab (El Borne CCM) for a collective approach to the contemporary imaginary of natural resources and territory, based on the sharing of current geopolitical issues that have an echo in the city of Barcelona.

This edition of the community studies group "Ecosystemic memories of the city" proposes a series of sessions in which we collectively approach the contemporary imaginary of natural resources and territory, based on the sharing of some current geopolitical issues that have an echo in the city of Barcelona.

Natural resources and the territory, based on the sharing of some current geopolitical issues that have an echo in the city of Barcelona. Through the contributions of various entities and people who connect us with critical archives, social actions and cultural initiatives in the city, we will address the recovery of community forms of agricultural social organization in contemporary pedagogies, images and slogans of movements for the protection of the land, as well as the reflection, from various worldviews, on cultural heritage and in connection with environmental issues that affect different international contexts.

The programme is organised in a participatory methodology that includes working groups where knowledge is pooled and perspectives are shared between guests and participants. In the different meetings, cultural proposals are discussed to explore the relationship between memory, community and ecology through collaborative experimentation and public action, which are included in the fanzine that is distributed in the closing session.

The Community Studies Group is a proposal of Bornlab, the community mediation programme of Borne CCM with the support of community mediation programme of Borne CCM in collaboration with Coalició Prou Complicitat amb Israel, La Colectiva de Chilenas de Barcelona, Comunitat Palestina de Barcelona, Laboratorio Móvil, OVNI (observatori de Vídeo No identificat) , Ruangrupa i docents i investigadores de l’Institut Català d’Antropologia, el Col·legi de Psicòlegs de Barcelona, l’Escola Massana and la Universitat de Barcelona.

Further information and registration: elbornculturaimemoria

NON-SUBMISSIVE LANDSCAPES

Thursday 8.2.24 from 6 p.m. to 7.30 p.m.

Through the audiovisual archive, we will reflect on movements led by communities in Chiapas, Palestine and Ecuador who are

Chiapas, Palestine and Ecuador who are organising themselves against the deterioration of their ecosystems and claiming the right to use and protect their land.

1_ Land and traditions

“This world is unfair. Its organization is inhuman. We know it. It shows. All the time. I don't want to denounce it. I'm seeking something else”. Through meetings in Limoges and in La Rochelle, images and sounds gleaned here or there, a search for what squatting is and what it can be, the alternatives, and through it all, utopia.

Two promotional anticrisis spots by Mexican TV channel Televisa.

Mapas Migrantes looks at migration in Barcelona from the period following the Civil War up until the present, through the city's buildings, infrastructures and street furniture. It is a kind of atlas, a series of maps that take shape through the voices of migrants, whose tales of the past invite us to re-read the city. Charting the invisible, we enter a territory in which individual subjectivities erase the boundaries laid down by the dominant discourse.

Islam stands for change. It seeks to change the individual and society, into a community: the “ummah”, an Arabic word that comes from the root "um", or "mother". This change covers every aspect of human life from personal morality ho business, economics and politics. It is only natural that Islam should be fought by those who want to keep the status quo. “On the pilgrimage (to Mecca), I had close contact with Muslims whose skin would be classified as white, but these particular Muslims didn't call themselves white. They looked upon themselves as human beings, as part of the human family and therefore they looked upon all other segments of the human family as part of that same family. So, I said that if Islam had done this, perhaps if the white men in America would study Islam, perhaps it could do the same for them”.