Epistemic Experimental Communities
Luis Moreno-Caballud :
“Sánchez Criado builds a small catalogue and also proposes the concept of ‘epistemic experimental communities’ to theorize these collective practices.
Of course wisdom and knowledge, the ‘epistemic,’ are always involved in any human activity, and in many of the political processes initiated around the neoliberal crisis this has been obvious, as I discussed in the last chapter. Sánchez Criado clearly recognizes this issue, but he also points out some lines to map, with no intention of establishing rigid categories, those spaces or projects that have focused on that epistemic dimension of a more experimental form. In other words, those spaces, we could say, with a greater willingness to question the meaning of the reality that emerges from the neoliberal crisis, still at risk of not being fast enough about attaining specific changes in the institutionality that manages that crisis.
So Sánchez Criado speaks, for example, of experiences modeled around collective learning, such as those of the ‘University on the Streets,’ or the ‘People’s Summer University’ held in the self-managed urban space of Campo de Cebada. Such experiences, he says, could become related to the old traditions of popular barrio schools and the movements of educational renovation. He also mentions the breeding ground of the CSAs, some projects like the Observatorios Metropolitanos of Madrid and Barcelona, and the Common Notions, for which we could use the label of ‘activist research.’
Furthermore, he alludes to ‘hybrid institutional spaces,’ among which he includes both Medialab-Prado and the CSA Ateneu Candela, integrated from Terrassa into the Fundación de los Comunes. Finally, he mentions Intermediae, ColaBoraBora, and Zemos98, plus the ‘innumerable collectives of participatory architecture that have sprouted like mushrooms in recent years’ (2013b). An interesting addition to this list would be that of the interdisciplinary field of studies in science, technology, and society (STS), which has called attention to the ethical and political dimensions of science and technology, producing interesting encounters with activist practices, such as Sánchez Criado’s own developments around the ‘material politics of care’ (critical interventions in services and technologies related to the notion of ‘disability’).
Instead of the community/self-management/public institution axis that I have been using, Sánchez Criado here follows in particular the epistemic, experimental function of some current cultural projects. This is a function it seems essential to emphasize in order to understand the paths of the collaborative cultures emerging from the thread of the neoliberal crisis, and perhaps also to understand why they have not given rise to a mass Marea de la Cultura, like those for education and healthcare. So, besides the problem of the co-optation of public spaces by neoliberal competitive logics, it seems to me that we must also keep in mind the inevitable tension that always takes place between experimental forms and established processes. Spaces that put the epistemic crisis in the forefront and confront it with an experimental spirit, without proposing preconceived solutions, also need to constantly reinvent themselves in some way. This is in no way incompatible with creating institutions, if we understand that their organizing and structuring tendencies can be flexible, but they do mark certain priorities in that sense.
In the third article of his trilogy, Sánchez Criado (2014) defends his use of the concept of experimentation analogously to the notion of the ‘experts in what happens to them’ proposed earlier by Antonio Lafuente:
I spoke, however, of experimentation not only because I like to play with words or simply to incorporate acool word from the art world, but because of the proximity or vicinity of these means of knowledge production with the real practice of scientific laboratories (and not their mythical vision). Because in these spaces it becomes necessary for us to constantly explore the boundaries of our conventional ways of thinking and acting; taking charge of the changing, vibrant materiality that constitutes us, in complex worlds such as the contemporary ones, where we de/compose ourselves through our relations with microbes and very diverse somatic affections, communication infrastructures, climatic catastrophes, housing systems, intellectual property formats, etc. that enable the sociomaterial articulation of our agency. In other words, the things that allow or interfere with our particular possibilities of performance to take charge of what affects us. And I was delighting in the fact that the result of its union is a novel situation that has allowed the old guinea pigs of technocratic reason to explore and experiment with other life and existential alternatives, looking for ways to develop something like ‘self-managed guinea pigs,’ making ‘the revolution of bodies, from bodies, for bodies, in bodies …,’ in other words, from its radical diversity.
In this same article, Sánchez Criado also recognized that the experimental practices of those ‘self-managed guinea pigs’ that emerge from the neoliberal crisis have been besieged by the aforementioned ‘technocratic reason,’ which has tried to integrate them into the world of ‘innovation’ and ‘learning,’ to fit them to the logics of neoliberal competitiveness. This is why he emphasized that it’s fundamental to attend to the vulnerability of these experimental practices, developing what he expressively called ‘pampering’: ‘that care and daily attention that requires experimentation with passion.’ And for this he proposed ‘new formats of institutionality,’ or ‘mimatorios[pampering places] where these experimental practices would be sheltered’:
- [S]elf-managed spaces to be constructed where our experimental tasks could be carried out, where we would be able to control our support, keeping alive our knowledge bases of experimentation and their particular relation with materials, practices, ideas, tools, etc. But also spaces where these practices are pampered so that they result in a good deed, where they are proven and formats are experimented with to equip them with minimum conditions of subsistence and compensation.
This need is none other than the one I have followed in previous reflections about the shelter and everyday support the ‘cultures of anyone’ can find, always with the expected difficulties, in self-managed or public spaces. But Sánchez Criado also emphasizes one of the essential characteristics of those intensive cultural practices, of that ‘specialization’ that takes place within the daily magma of the collective production of meaning: experimentation. I think this emphasis on experimentation as one of the important factors of the ‘cultures of anyone’ can add another layer to the debate on the possible marea de la cultura. It shows us that perhaps it is not only neoliberal harassment and its ‘enclosure’ of the public sphere that have complicated the existence of ‘public culture houses’ capable of inspiring mareas in their defense. Rather, it is the especially experimental—and therefore vulnerable—condition of the production of meaning itself during the neoliberal crisis—at this moment so strong with shared ‘not-knowing’—that complicates, or at least suggests special demands for, the institutional dynamics capable of creating such ‘houses’ from participative and community networks.” (http://mloa.cch.kcl.ac.uk/index.php/mlo/article/view/102/126)