Free Party: The Negative Influence of the Sign
Thibault, Sébastien
Free Party: The Negative Influence of the Sign - 2005.
7
A simple question: why do ravers at free parties—or “ teufeurs,” as they call themselves—wear military or workers’ clothes? What is the function of this display? They appear to be making a misappropriation in a sort of “agonistic” game, or semiotic guerilla, in which they ape control, authority, uniformity, automation, alienation, and power, like the “hardcore” sound of the “underground techno” apes the “Machine,” and leads it to its symbolic destruction. In the “audio-tactile” kindergarten of the digital revolution, some young people behave like semiotic terrorists. They distort the prevailing meaning that they used to accept from the media, from all the screens and loudspeakers connected to their bodies with which Authority hypnotized them; somewhere, this distortion is an ecological way of living Walter Benjamin’s “second nature,” a way to reappropriate this world, which has been stolen from them.
Free Party: The Negative Influence of the Sign - 2005.
7
A simple question: why do ravers at free parties—or “ teufeurs,” as they call themselves—wear military or workers’ clothes? What is the function of this display? They appear to be making a misappropriation in a sort of “agonistic” game, or semiotic guerilla, in which they ape control, authority, uniformity, automation, alienation, and power, like the “hardcore” sound of the “underground techno” apes the “Machine,” and leads it to its symbolic destruction. In the “audio-tactile” kindergarten of the digital revolution, some young people behave like semiotic terrorists. They distort the prevailing meaning that they used to accept from the media, from all the screens and loudspeakers connected to their bodies with which Authority hypnotized them; somewhere, this distortion is an ecological way of living Walter Benjamin’s “second nature,” a way to reappropriate this world, which has been stolen from them.
Réseaux sociaux