Monthly Archives: September 2009

Cramped Living EP


Finally…here is the new split cassette from Eloi and Mike M and it is called “Cramped Living”. This release plays out like a nocturnal AM-radio transmission drenched in honey. Side A features Eloi sleepwalking through a hothouse jungle, full of whispers and flickering lights.. And Side B features Mike M’s soundtrack of desert wanders in search of fata morgana.


The Invisible Committee

Excerpts from the Coming Insurrection

Published by Semiotexte

Paris: “I AM WHAT I AM.” This is marketing’s latest offering to the world, the final stage in the development of advertising, far beyond all the exhortations to be different, to be oneself and drink Pepsi. Decades of concepts in order to get where we are, to arrive at pure tautology. I = I. He’s running on a treadmill in front of the mirror in his gym. She’s coming back from work, behind the wheel of her Smart car. Will they meet?

“I AM WHAT I AM.” My body belongs to me. I am me, you are you, and something’s wrong. Mass personalization. Individualization of all conditions – life, work and misery. Diffuse schizophrenia. Rampant depression. Atomization into fine paranoiac particles. Hysterization of contact. The more I want to be me, the more I feel an emptiness. The more I express myself, the more I am drained. The more I run after myself, the more tired I get. We cling to our self like a coveted job title. We’ve become our own representatives in a strange commerce, guarantors of a personalization that feels, in the end, a lot more like an amputation. We insure our selves to the point of bankruptcy, with a more or less disguised clumsiness.

Meanwhile, I manage. The quest for a self, my blog, my apartment, the latest fashionable crap, relationship dramas, who’s fucking who… whatever prosthesis it takes to hold onto an “I”! If “society” hadn’t become such a definitive abstraction, then it would denote all the existential crutches that allow me to keep dragging on, the ensemble of dependencies I’ve contracted as the price of my identity. The handicapped person is the model citizen of tomorrow. It’s not without foresight that the associations exploiting them today demand that they be granted a “subsistence income.”

The injunction, everywhere, to “be someone” maintains the pathological state that makes this society necessary. The injunction to be strong produces the very weakness by which it maintains itself, so that everything seems to take on a therapeutic character, even working, even love. All those “how’s it goings?” that we exchange give the impression of a society composed of patients taking each other’s temperatures. Sociability is now made up of a thousand little niches, a thousand little refuges where you can take shelter. Where it’s always better than the bitter cold outside. Where everything’s false, since it’s all just a pretext for getting warmed up. Where nothing can happen since we’re all too busy shivering silently together. Soon this society will only be held together by the mere tension of all the social atoms straining towards an illusory cure. It’s a power plant that runs its turbines on a gigantic reservoir of unwept tears, always on the verge of spilling over.

“I AM WHAT I AM.” Never has domination found such an innocent-sounding slogan. The maintenance of the self in a permanent state of deterioration, in a chronic state of near-collapse, is the best-kept secret of the present order of things. The weak, depressed, self-critical, virtual self is essentially that endlessly adaptable subject required by the ceaseless innovation of production, the accelerated obsolescence of technologies, the constant overturning of social norms, and generalized flexibility. It is at the same time the most voracious consumer and, paradoxically, the most productive self, the one that will most eagerly and energetically throw itself into the slightest project, only to return later to its original larval state.

“WHAT AM I,” then? Since childhood, I’ve passed through a flow of milk, smells, stories, sounds, emotions, nursery rhymes, substances, gestures, ideas, impressions, gazes, songs, and foods. What am I? Tied in every way to places, sufferings, ancestors, friends, loves, events, languages, memories, to all kinds of things that obviously are not me. Everything that attaches me to the world, all the links that constitute me, all the forces that compose me don’t form an identity, a thing displayable on cue, but a singular, shared, living existence, from which emerges – at certain times and places – that being which says “I.” Our feeling of inconsistency is simply the consequence of this foolish belief in the permanence of the self and of the little care we give to what makes us what we are.

It’s dizzying to see Reebok’s “I AM WHAT I AM” enthroned atop a Shanghai skyscraper. The West everywhere rolls out its favorite Trojan horse: the exasperating antimony between the self and the world, the individual and the group, between attachment and freedom. Freedom isn’t the act of shedding our attachments, but the practical capacity to work on them, to move around in their space, to form or dissolve them. The family only exists as a family, that is, as a hell, for those who’ve quit trying to alter its debilitating mechanisms, or don’t know how to. The freedom to uproot oneself has always been a phantasmic freedom. We can’t rid ourselves of what binds us without at the same time losing the very thing to which our forces would be applied.

“I AM WHAT I AM,” then, is not simply a lie, a simple advertising campaign, but a military campaign, a war cry directed against everything that exists between beings, against everything that circulates indistinctly, everything that invisibly links them, everything that prevents complete desolation, against everything that makes us exist, and ensures that the whole world doesn’t everywhere have the look and feel of a highway, an amusement park or a new town: pure boredom, passionless but well-ordered, empty, frozen space, where nothing moves apart from registered bodies, molecular automobiles, and ideal commodities..”

“Life, health and love are precarious – why should work be an exception?”

The sentimental confusion that surrounds the question of work can be explained thus: the notion of work has always included two contradictory dimensions: a dimension of exploitation and a dimension of participation. Exploitation of individual and collective labor power through the private or social appropriation of surplus value; participation in a common effort through the relations linking those who cooperate at the heart of the universe of production. These two dimensions are perversely confused in the notion of work, which explains workers’ indifference, at the end of the day, to both Marxist rhetoric – which denies the dimension of participation – and managerial rhetoric – which denies the dimension of exploitation. Hence the ambivalence of the relation of work, which is shameful insofar as it makes us strangers to what we are doing, and – at the same time – adored, insofar as a part of ourselves is brought into play. The disaster has already occurred: it resides in everything that had to be destroyed, in all those who had to be uprooted, in order for work to end up as the only way of existing. The horror of work is less in the work itself than in the methodical ravaging, for centuries, of all that isn’t work: the familiarities of one’s neighborhood and trade, of one’s village, of struggle, of kinship, our attachment to places, to beings, to the seasons, to ways of doing and speaking.

…”Here lies the present paradox: work has totally triumphed over all other ways of existing, at the very moment when workers have become superfluous. Gains in productivity, outsourcing, mechanization, automated and digital production have so progressed that they have almost reduced to zero the quantity of living labor necessary in the manufacture of any product. We are living the paradox of a society of workers without work, where entertainment, consumption and leisure only underscore the lack from which they are supposed to distract us. The mine in Carmaux, famous for a century of violent strikes, has now been reconverted into Cape Discovery. It’s an entertainment “multiplex” for skateboarding and biking, distinguished by a “Mining Museum” in which methane blasts are simulated for vacationers.

In corporations, work is divided in an increasingly visible way into highly skilled positions of research, conception, control, coordination and communication which deploy all the knowledge necessary for the new, cybernetic production process, and unskilled positions for the maintenance and surveillance of this process. The first are few in number, very well paid and thus so coveted that the minority who occupy these positions will do anything to avoid losing them. They and their work are effectively bound in one anguished embrace. Managers, scientists, lobbyists, researchers, programmers, developers, consultants and engineers, literally never stop working. Even their sex lives serve to augment productivity. A Human Resources philosopher writes, “[t]he most creative businesses are the ones with the greatest number of intimate relations.” “Business associates,” a Daimler-Benz Human Resources Manager confirms, “are an important part of the business’s capital […] Their motivation, their know-how, their capacity to innovate and their attention to clients’ desires constitute the raw material of innovative services […] Their behavior, their social and emotional competence, are a growing factor in the evaluation of their work […] This will no longer be evaluated in terms of number of hours on the job, but on the basis of objectives attained and quality of results. They are entrepreneurs.”

Melvins ~ Bullhead 1991

Bullhead was the Melvins third release. At nearly ten minutes long, the first track represents a new structure for the band. With this song and the following they introduced sludge-rock. Countless musicians have been directly influenced by this short album. Most notably Japanese import Boris. A far cry from their previous efforts, they pursued a synthesis of heavy metal, quick shifts between tempo, primitive drumming, and a foreboding sense that remains throughout the album. Currently they are on Mike Pattons label Ipecac alongside fellow San Francisco veterans like Jello Biafra, and their music has absorbed more experimental elements over the years, yet here stands firm a true presentation of stoner-rock-beauty.

1. Boris

2. Anaconda

3. Ligature

4. It’s Shoved

5. Zodiac

6. If I Had An Exorcism

7. Your Blessened

8. Cow

Occupation is the crime

Ross Plesset

August 12 marked the two-year anniversary of the kidnapping of Haitian human rights activist Lovinsky Pierre-Antoine, considered by many to be Haiti’s next Aristide. His disappearance occurred shortly after this popular defender of those with the least announced he would be running for senate.

Vigils were held around the world on this day: in London, Guyana, Haiti, San Francisco, and Los Angeles. In addition to marking the anniversary of Lovinsky’s kidnapping and demanding his safe return (there are reports from Haiti that he is still alive), the L.A. vigil (at the downtown Federal Building) also called for the return of two victims of U.S.-backed coups: Jean-Bertrand Aristide and President Manuel Zelaya of Honduras.

At one point, this author counted 15 participants at the vigil. In addition to signs, spoken statements, and chants, fliers were handed out to passersby.

“. . . We’re sure that the people in Haiti, the grassroots in Haiti will be very encouraged that we were here,” said Margaret Prescod, host of KPFK’s Sojourner Truth.

About Lovinsky Pierre-Antoine

“I really did not understand the importance of who Lovinsky was until I visited Haiti,” Prescod recalled. “. . . Lovinksy had the capability and the history of standing against oppression and standing with grassroots people, going back to the first coup against Aristide.

“. . . Also, he understood the importance of the international, he understood the importance of building solidarity and connections with people in Haiti, with people in the United States, and people around the world. And this was probably one of the reasons that the U.S., that really runs Haiti right now—the U.N. forces are in there, but we know who’s in charge—saw Lovinsky as a threat.”

Haitians to Hugo Chavez: “You are our president until Aristide returns.”

She continued: “But what I think really broke the straw for them is that President Hugo Chavez of Venezuela paid a visit to Haiti. Because of security reasons . . . the people on the ground only found out that President Chavez was coming 2 1/2-3 days before he arrived. Lovinsky Pierre-Antoine was able to get word out to the grassroots, and by the time Hugo Chavez arrived in Port au Prince, there was hundreds of thousands of grassroots Haitians chanting, ‘Chavez, you are our president until Aristide returns.’ A lot of people didn’t know how that happened, but the United States understood, and they knew the role that Lovinsky Pierre-Antoine played in that, and it was not long after that Lovinsky disappeared.

“President Chavez was so moved by the crowd and the numbers of people that he actually went into the crowd, and at some point he was running alongside the Haitian people and really extending his best wishes and solidarity. “Venezuela stood alone, along with Cuba and the CARICOM governments (English speaking Caribbean) in not supporting the interim puppet government put in place after President Aristide was deposed.”

Calling on left-wing governments in the region to quit the U.N. occupying force

“. . . Also, Hugo Chavez of Venezuela has refused to support the U.N. occupation in Haiti, refused to have troops participate. And we are calling now on Evo Morales of Bolivia, the governments of Ecuador, of Argentina, the government of Lula of Brazil, the new government of El Salvador—all of those left-leaning governments right now have troops that are participating in the U.N. occupation. Now we very much support them. We stand with Evo Morales and what he’s trying to do as the first indigenous president, with the people in El Salvador who fought for the president that is in place right now. So we are asking those countries, ‘Please, just as you have stood so strongly and opposed the coup against Zelaya, we want you to use the same fervor to oppose the coup against President Aristide. We will not accept this double standard against the first Black Republic in the western hemisphere.”

She went on to describe Haiti’s crucial role in the liberation of Latin American by giving refuge to Bolivar as well as weapons, ships, and fighters. “And today, if you go to Caracas [in Venezuela], you will be able to stand in the square where 18 Haitians were executed fighting for the liberation of Latin America.”

Horrors of neo-liberalism returning to Honduras

John Parker of the International Action Center made connections between issues here in the U.S. and in other countries like Honduras. “. . . Isn’t it a coincidence that in Honduras they’re closing down maybe the only Native-run hospital clinic? They imposed a military coup there, and one of the first things they’re going to do, since they care so much about the people, is close down this very effective health clinic, meaning hundreds of thousands of people might die because they’re not going to get the basic health care that they need.

”U.S. Imperialism is responsible for the coup in Honduras, even though they try to hide behind it. Where did those people get trained? The School of the Americas over here. And if the U.S. wanted to stop it, they could stop it in a minute by stopping the aid. They could make a phone call, and the Honduran coup would be over. . . . ”

U.S. imperialism in Honduras and elsewhere

A Honduran man, representing the Coalition for Peace and Democracy in Honduras, described the U.S’s own terrorism vis-a-vis its training of the Honduran coup plotters at School of the Americas in Fort Benning, Georgia; the continued military aid; and involvement in kidnappings throughout the western hemisphere.

Because of these policies by the U.S., ”we cannot live in our countries, so we have to immigrate to this country as a result of the state coups. So where are we going to live? Here you are also violating our human rights—even the human rights of the people of the United States. That’s why we are having this demonstration, and we are asking everybody to join us in the world human rights movement, the right to self-determination.

“So we want the United States’s military bases out of Latin America, out of Honduras. We want you out of Iraq, of Afghanistan. You’re making an open war on the people of the world.” He also expressed solidarity with the people of Haiti and opposed the occupation of their country.

The U.N.’s brutal occupation of Haiti and blow-back

Also speaking was Lisa Longstaff of Women Against Rape and the London weekly vigil for Lovinsky’s safe return. “Sri Lankan troops have been in Haiti and have been accused of rape and child abuse in Haiti,” she said. “And what goes around comes around: many of the people who were convicted of raping women and children in Iraq have also been accused of rape in prisons here, [they] have been trained to do the dirty work when they got back. . . .”

“Lisa’s absolutely right,” said Prescod. “In fact some of the Tamil people that participated in those demonstrations have now written a statement standing in solidarity with the Haitian people in opposing the Sri Lankan troops who are in Haiti. And some of those Sri Lankan troops who were accused of rape in Haiti returned to Sri Lanka and likely were part of the massacre that happened recently against the Tamil people. So it is indeed an international movement.”

Longstaff continued: “. . . So we’re not all in separate places. We may live in separate places, but there are many connections between us, and it’s up to us to find a way to work together across those international boundaries in a better way than the states are able to do it. We have to build our strength to beat them, and we want to win.”

Aristide to return?

Prescod also mentioned breaking news: talk of Aristide organizing his return to Haiti. She had discussed this in greater detail on her show, KPFK’s Sojourner Truth (more at: the previous day (August 11, 2009) with her guest, journalist, filmmaker, and Haiti expert Kevin Pina.

When asked about the movement on the ground in Haiti to return Aristide, Pina replied, “It’s never stopped, it’s been relentless.” However, “he [Aristide] has made it clear that he has no intention of returning to politics if he should. He wants to return to the Aristide Foundation for Democracy to continue the economic work that he was doing where he was working in terms of creating economic collectives, economic cooperatives where people could create their own grassroots businesses with micro credit programs. His efforts to return to Haiti have never stopped.”

“I did hear of this same announcement that was made on the official Famni Lavalas program over the weekend. I don’t think that on the ground in Haiti that the movement to return him has ever stopped. Certainly Lovinsky Pierre-Antoine was a part of that movement. He himself was leading demonstrations for Aristide’s return as well as condemning the United Nations occupation. He saw the two things as very much linked, and it was for that reason that he was disappeared. “

Call And Response

Rap music culture and practice grew in New Orleans throughout the decade of the 1980s thanks to the efforts of DJ groups like Denny Dee’s New York Incorporated and the Brown Clowns. The first rap record released by a New Orleans-based group was “We Destroy” (1986) by the Ninja Crew, tellingly, on a Miami-based label, 4-Sight. The New Orleans rap infrastructure was still largely nonexistent. In the late 1980s and early 1990s, artists like Bust Down and the rapper/DJ team Gregory D. and Mannie Fresh recorded and released records on local labels, but forged connections with independents in other cities (Dallas and Miami, respectively) in order to expand their careers. A local infrastructure began to take shape, with producers, engineers, and label owners from previous generations being joined by younger aspirants. Releases by MC Thick and Bust Down (originally on local labels Alliv and Disotell) were picked up by majors for national distribution in the early 1990s.

The New Orleans rap scene incubated in concerts, nightclubs, teen clubs, house parties, and block parties throughout the city, as well as through radio play and recording sales. It drew upon qualities already in existence, including a fractionalized urban geography of neighborhoods, housing projects, and wards that often structured business arrangements and formed an axis around which artistic and commercial competition could revolve. The city’s highly-developed traditions of expressive culture — represented by Mardi Gras Indians, brass bands, and “second line” parades — provide analogues to the emerging rap scene in terms of the intensity of creative engagement and the strong sense of competition driving the efforts of rival groups or factions. These two central features — the city’s relative isolation vis-à-vis the centers of rap music industry and its deeply rooted traditions of expressive culture, including those related to carnival — profoundly influenced the development of the New Orleans rap scene and style.

In the late 1980s and early 1990s, the rap scene slowly expanded and took root in New Orleans. A variety of artists — including 39 Posse, Tim Smooth, and Warren Mayes — rose to local fame. In late 1991, the New Orleans scene and style changed dramatically due to the impact of a song called “Where Dey At” by MC T Tucker and DJ Irv. The duo hastily recorded a version of a song they had been performing at a nightclub called Ghost Town, with lyrics consisting of various phrases repeated and chanted in a rhythmic manner, backed by music taken from a recording of “Drag Rap,” a 1986 song by New York group The Show Boys. “Where Dey At” took New Orleans by storm, selling hundreds of copies and receiving play on local rap radio.

A similar release by DJ Jimi in 1992 helped establish a distinctive sound, and a vital scene coalesced around the new style of music soon christened “bounce.” Local independents like Cash Money, Parkway Pumpin’, and Pack supplied the growing demand with releases by Juvenile, Lil Slim, Magnolia Slim, Pimp Daddy, Everlasting Hitman, Silky Slim, Cheeky Blakk, and dozens of others. Grounded in a participatory approach to performance and composition, the style that these artists helped to create relied upon a dance orientation, vocals structured by call-and-response, and lyrics featuring local references. Chanted phrases which often unfolded in basic melodic patterns formed part of the polyrhythmic layering of the music along with elements such as handclaps and highly-inflected bass drum patterns similar to those in second line parades.

Excerpt from

Dirty Decade: Rap Music and the U.S. South, 1997-2007
Matt Miller, Emory University

a better world is possible

“Let’s talk about housing and work…”

Let’s talk about work and housing together. Look at all these neighborhoods which under the rule of the capitalist system have been allowed and even encouraged to rot. Look at the youth and others just hanging out on the street corner with nothing to do or no way to do anything that doesn’t get them into one kind of trouble or another. Imagine changing all that because now we have the power over society—we go to these youth and we say, here. We’re going to give you training. We’re going to give you education. We’re going to bring you materials. We’re going to enable you to go to work to build some beautiful housing and playgrounds and neighborhoods here for yourself and those who live here. Imagine if we said to them, you can not just work, you can be part of planning all this, you can be part of figuring out what should be done for the benefit of the people to make this society better and to contribute to making a whole different and radically better world. Imagine if for these youth, they could have a way, not just to make a living, building housing, hospitals, community centers and parks and other things people need, but at the same time, they could have the opportunity and the dignity of working together with people throughout society to build a whole better world. There’s absolutely no reason why these things aren’t possible except that we live under this system which makes them impossible.

“Let’s talk about education…”

Let’s talk about education. Imagine kids who actually wanted to go school? Imagine if they weren’t degraded and insulted all the time and treated as if they couldn’t possibly learn anything or have any important ideas. Imagine if the educational system actually told them the truth and helped them to understand about the world and history and nature and society. Imagine if it actually helped them to think critically, to challenge everything. Yes the teachers, and yes even the party and its leaders.

What if the educational system drew the kids in along with the teachers and staff and said this is a whole new society, a new world. What are your ideas about how this could all be done better? Imagine if the education combined practical things with theory so the things they were studying and learning, they would go out in society and talk to people who did those things. Or, instead of casting the old people off, like useless garbage, they invite the old people in to talk about the horrors of the old society and their experience, and what the new society means to them, and have them have an exchange with these kids in the schools. And have the students learn practical knowledge as well as studying theory learning science and grappling with philosophy.

The same in science. Right now science often scares people. It’s intimidating. You’re taught that you can’t possibly understand these things. That it’s all mysterious. It’s not the scientists’ fault. Or at least not mainly. It’s the kind of society we have and the way in which they want people to be divided into different classes, groups and castes so that some people use their minds and other people can only use their bodies or just waste away, or die fighting in a war. Imagine if science were brought to everybody and made the exciting thing it is for everybody. Struggling to investigate and learn about the world and the way it works and all the different things both here on earth and in the far—what the religious people call the heavens. Imagine if here in the realm of science, the scientists got together with the “ordinary people”—with the students in the school, with the workers in workplaces, and talked to them about science, drew them into scientific experiments and investigation, got their ideas and found out the questions they wanted to know about the world, then worked out ways of people uniting together and cooperating to develop experiments and investigation in science that pursued these things. Imagine if science like education and all these other parts of society actually were serving to transform a society to get rid of oppression, exploitation and inequality and to help the people throughout the world wage a revolutionary struggle to do the same.

“Imagine if we had a whole different art and culture…”

Imagine if we had a whole different art and culture. Come on, enough of this “bitches and ho’s” and SWAT teams kicking down doors. Enough of this “get low” bullshit. And how come it’s always the women that have to get low? We already have a situation where the masses of women and the masses of people are pushed down and held down low enough already. It’s time for us to get up and get on up.

Imagine if we had a society where there was culture, yes it was lively and full of creativity and energy and yes rhythm and excitement, but at the same time, instead of degrading people, lifted us up. Imagine if it gave us a vision and a reality of what it means to make a whole different society and a whole different kind of world. Imagine if it laid out the problems for people in making this kind of world and challenged them to take up these problems. Imagine if art and culture too, movies, songs, television—everything—challenged people to think critically, to look at things differently, to see things in a different light, but all pointing toward how can we make a better world.

Imagine if the people who created art and culture were not just a handful of people but all of the masses of people, with all their creative energy unleashed, and the time were made for them to do that, and for them to join with people who are more full time workers and creators in the realm of art and culture to bring forward something new that would challenge people, that would make them think in different ways, that would make them be able to see things critically and from a different angle, and would help them to be uplifted and help them to see their unity with each other and with people throughout the world in putting an end to all the horrors that we’re taught are just the natural order of things. Imagine all that.

[This] is not a fantasy. These are the things that have been done in the socialist societies that have existed—or they’re the things, that on the basis of that experience, we have summed up and are learning more deeply need to be done. This is all possible. It’s not some pipedream. This is what happens when the masses of people rise up and take control over society and this is what waits to be done.

Fools Paradise wk 14

Another great show this week, we had Andrew Wickens as our in studio guest, he announced his new website idea and played a track off of the Walts Frozen ep. We brought the dance beats in the beginning of this weeks show and rounded it out with some tracks from Aurthur Russell, Best Coast, and some other wicked tunes. Segments we did included Werner Herzog, the Weather Men collective, and Lenny Bruce. Just add a splash of Stoli and have a good time!

Check out Wicks myspace

Satellite 5:44 2020 Soundsystem
Fire Power (Original Mix) 6:56 Wolfgang Gartner
Il Pinguino (FILL MUSIC) {from Vamos a Matar, Companeros (Let’s Go & Kill, Comrades) 2:54 Ennio Morricone
Drone 3:54 Felix Cartal
Jeffer 4:16 Boys Noize
Fin Fang Foom (Feat. Little Prince) 5:13 Stereoheroes
Track 32 3:16 Optimo How to Kill the DJ part Two Disc One
SONG 1 by Luke A (fill music) 1:07 Candy Claws
Bebey (DJ /rupture and Matt Shadetek Remix) 5:13 Gang Gang Dance Solar Life Raft
Lost Again 3:19 Yello Collectors Series
Blinking Pigs 3:40 Little Dragon Machine Dreams
Day By Day 3:25 Taken By Trees East Of Eden
Visions Of Trees – Through The Trees (fill music)
She Owns 4:06 Chll Pll Aggresively Humble
Logos 3:29 Atlas Sound Logos
Angsty 2:49 Best Coast Where The Boys Are
Candy Girl 2:41 Ganglians Monster Head Room
L’Uccello Magico (FILL MUSIC) 2:12 Nino Rota Il Casanova Di Federico Fellini
36 LennyBruce & Jurgen Paape 2:17
Drugs 1:38 Grave Babies
naomi punk NA 2:03
Passionate Introverts 4:31 A Sunny Day in Glasgow
Telling Meaning 3:40 Daedelus Of Snowdonia
Renaissance Theme (fill music) 4:07 DatA Skywriter
I Like You! 5:01 Arthur Russell 2004 – Calling Out Of Context
Don’t Be On With Her (Treasure Fingers Remix) 5:02 Miami Horror Bravado Remixes
Te Ves Buena 2:55 DJ Panik Bersa Discos #3 Cumbia
World Invaders 4:46 Pluton & Humanoids Morgan Geist Presents Unclassics
Running Out of Rope (fill music) 4:54 Silk Flowers Silk Flowers
Canada 4:23 Themselves & WHY?
Talamak 2:33 Toro y Moi Well Tusked
Muscles 2:43 Tickley Feather Hors D’oeuvres
Want You Back 4:10 Nite Jewel Want You Back – EP
weathermen1 2:04
movies (fill music) 2:03 NastyNasty heavy little things
No Turning Back 3:32 Gui Boratto No Turning Back (Remixes)
Facing it 5:53 Duo505 Late
Rubber Stems 0:40 Prefuse 73 Everything She Touched Turned Ampexian
Nummern – Numbers 3:20 Kraftwerk Computer World – 1981
Morten Sorenson – Start Something 6:37 Various Artists
Lock Groove (Out) (FILL MUSIC) 4:04 Liquid Liquid
37 WernerIsAClown 3:19
Die Slow (Tobacco Remix) 4:07 HEALTH Downloaded From The Internets
All The Little Things (That Make Life Worth Living) 4:56 Andrew Weatherall A Pox On The Pioneers
sword in the stone 3:44 Wickinshire disney album

One giant slip in Bangladesh news

Two Bangladeshi newspapers have apologised after publishing an article taken from a satirical US website which claimed the Moon landings were faked.

The Daily Manab Zamin said US astronaut Neil Armstrong had shocked a news conference by saying he now knew it had been an “elaborate hoax”.

Neither they nor the New Nation, which later picked up the story, realised the Onion was not a genuine news site.

Both have now apologised to their readers for not checking the story.

“We thought it was true so we printed it without checking,” associate editor Hasanuzzuman Khan told the AFP news agency.

“We didn’t know the Onion was not a real news site.”

The article said Mr Armstrong had told a news conference he had been “forced to reconsider every single detail of the monumental journey after watching a few persuasive YouTube videos and reading several blog posts” by a conspiracy theorist.

“It took only a few hastily written paragraphs published by this passionate denier of mankind’s so-called ‘greatest technological achievement’ for me to realise I had been living a lie,” the fake article “quoted” Mr Armstrong as saying.

The made-up quote went on to say that although the journey had felt real, in fact “the entire thing was filmed on a sound stage, most likely in New Mexico”.

“I suppose it really was one small step for man, one giant lie for mankind.”

‘Numerous hits’

The story was published on the Onion’s website on Monday and on Wednesday, the Daily Manab Zamin translated it into Bengali, attributing it to the Onion News Network in Lebanon, Ohio. It then ran in New Nation on Thursday.

Daily Manab Zamin, the only tabloid newspaper in Bangladesh, published an apology to its readers on Thursday, saying the report had “drawn a lot of attention”.

“We’ve since learned that the fun site runs false and juicy reports based on a historic incident,” it said.

“The Moon landing one was such a story, which received numerous hits on the internet.

“The truth is that Neil Armstrong never gave such an interview. It was made up. We are sorry for publishing the report without checking the information.”