Ausgabe 2025

Als digitale Nutzer*innen, Aktivist*innen, Autor*innen und Redakteur*innen sind wir uns eines großen Widerspruchs klar bewusst: Auch wenn wir von der digitalen Technologie profitieren, besteht unsere Grundhaltung darin, wachsam und kritisch gegenüber diesen scheinbar harmlosen Werkzeugen zu bleiben.// As digital users, activists, authors, artists, editors, we are well aware of the contradiction at hand. Thus, as long as we profit from using digital technologies, it is our compromise to remain vigilant toward these seemingly harmless tools.

On 26th September 2025 the webinar “Imagining Spaces for the decolonization of Technology” was held as part of series of events for the project from migrazine and Verein maiz, focusing on counter-narratives and alternative practices of resisting within the digital space. 

Can we reclaim these settlers’ infrastructures? Can we make them belong to the people again? We might. And hopefully, eventually, we will! That’s what activist organizing is all about - creating change and transformation, making restitution and justice possible and attainable. But this is just one of the many paths movements can walk. 

Beyond your browser page on your flat screen phone, the internet looks different. It is not invisible. It is made up of matter like everything else. It might help if you follow the cable that connects your modem to the street, to the towers, before it vanishes underground into a sea of cables that connect the world. 

This essay serves to reflect on the politics of acknowledging technological infrastructures in what I am calling “Infrastructure Acknowledgements” which seek to learn alongside, pay attention to and care for the concept and practice of Land Acknowledgements.

In today’s hyper-digitalized age, where identities, realities, and agencies are continuously stolen and distorted by state-corporate powers, practices like workshopology have the potential to restore people’s sovereignty and humanity. Because no matter what knowledge is knowledged, what matters is that we knowledged together. 

Antimuslimischer Rassismus ist eine Realität, die die meisten Muslim:innen jeden Tag, in allen Lebensbereichen erleben müssen — das Internet ist davon nicht ausgeschlossen. 

Back in the 1980's, the emergence of the public data networks allowed computers to get connected. People started to exchange messages online and they soon realized that unlike face-to-face conversations, there were no verbal signals (like facial expressions or body language) to give extra context on what was communicated, which sometimes was not clear in the online texts. So what would have been a better idea than to use symbols resembling human faces?