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"Lanskap adalah assemblage dari komunitas-komunitas berbeda yang membentuknya. Komunitas-komunitas itu terbangun dari manusia maupun selain-dari-manusia. Studi ini melihat bagaimana komunitas-komunitas itu saling berinteraksi dalam relasi-relasi multispesies dan bagaimana mereka membentuk lanskapnya. Dengan menggunakan teknik pengumpulan data berupa pengamatan terlibat, wawancara mendalam, dan penelusuran pada sejarah komodifikasi di pesisir Sawai, studi ini mencoba untuk melacak jejak-jejak itu. Skripsi ini mengkritik pendekatan-pendekatan yang melihat antroposen dan kapitalisme sebagai fenomena singular dan linier. Dalam skripsi ini, Saya berargumen bahwa kapitalisme sebagai pengaturan ekonomi tidak bisa dipisahkan dari transformasi lanskap. Sebabnya, kategori-kategori sosial dan biologis berada dalam kelindan-kelindan dan assemblage yang saling bertumpuk dan mewujud dalam lanskap. Lanskap dengan itu tersusun dari bentuk-bentuk praktik sosial yang terdiri dari berbagai dunia yang berbeda; kapitalisme yang plural, modernitas yang plural, dan sejarah lanskap yang plural. Praktik penerjemahan dan mediasi atas pluralitas itu yang kemudian menghasilkan komoditas dan kekerasan kapitalis dan kekerasan lingkungan.

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Landscape is an assemblage of plural communities. These communities consist of both human and more-than-human. This study sees how those communities interact within multispecies relations and how they form their landscape. Using participant observation, in-depth interview, and historical tracing of commodification in Sawai, this study aims to trace landscape formation. This study argues against the singular and linear anthropocene and capitalism. In this thesis I propose that capitalism as economic system cannot be separated from landscape transformation since both nature and culture consists of mutual entanglement within overlapping assemblages that are observable in landscape formation. Landscape then, consists of worlds: plural capitalism, plural modernity, plural histories of landscape. Capitalist commodity and both capitalist and environmental violence then, are the results of translation and mediation of those plural practices. "

"Max Weber famously argued that the rise of capitalism in early modern Europe was premised on the emergence of a distinctive set of attitudes - including the pursuit of profit for its own sake - which he called 'the spirit of capitalism'. Today, when capitalism has spread across the globe, the spirit of capitalism would appear to reign supreme. In this important book Bernard Stiegler takes a very different view: what we are witnessing today is not the triumph of the spirit of capitalism but rather its demise, as our contemporary 'hyper-industrial' societies become increasingly uncontrollable, profoundly irrational and incapable of inspiring hope. Disenchantment and despair have become the everyday lived experiences of countless individuals. Far from being a moment of liberation, May '68 was just the first symptom of our increasing disenchantment and 'spiritual misery'. The libidinal energy that originally underpinned capitalism has become an unbound force, unleashing drives that can no longer be contained. Is there an alternative? Stiegler argues that the development of alternatives must begin with a new industrial policy, designed to recognize that technologies are what Plato called pharmaka, meaning both poison and cure. Industrial society has a future only if we can create technologies that foster relations of care (otium) for people whose spirit has been exhausted by contemporary consumerism. We must develop an ecology not only to protect the planet but also to renew the exploited energies of human desire. This volume - the third in a trilogy that includes The Decadence of Industrial Democracies and Uncontrollable Societies of Disaffected Individuals - will consolidate Stiegler's reputation as one of the most original philosophers and cultural theorists of our time."

"Masyarakat kontrol telah menggantikan masyarakat disiplin sebagai tatanan yang mengglobal.Masyarakat kontrol tidak dapat terlepas dari teknologi yang hampir selalu berdampingan dalamkehidupan. Sementara itu, kemajuan teknologi dengan rasionalitasnya cenderung hadir sebagai alatpendukung bagaimana mendisiplinkan dan mengontrol individu atau masyarakat. Maka dari itu,bentuk-bentuk pengontrolan pada masa modern dapat ditemukan di pabrik-pabrik industri besar yangdi dalamnya terdapat mesin-mesin dengan teknologi canggih. Itu yang mengakibatkan individu ataumasyarakat semakin sulit untuk melepaskan diri karena sifat-sifat produktif yang melekat padateknologi yang dimiliki oleh para kapitalis, di mana tempat individu bekerja dan hanyaketidakbebasanlah yang akhirnya didapat. Zaman berganti secara historis dan kontemporer hadirdengan bentuk pengontrolan baru yang lebih fleksibel dan terbuka. Kapitalisme pada era industridigantikan dengan teknokapitalisme yang berfokus pada korporatismenya. Menurut saya,pengontrolan dengan rasionalitas teknologi akan tetap terjadi dikarenakan adanya suatu usahapengejaran produktivitas dan pemuasan konsumsi dengan penggunaan efisiensi. Efisiensi hampirselalu mengiringi penciptaan teknologi baru atau bentuk-bentuk organisasi teknis yang baru. Jadi,pada artikel ini efisiensi menjadi penting sekaligus masih jarang dijadikan titik untuk melihatbagaimana rasionalitas teknologi yang mengontrol dan dilakukan oleh teknokapitalisme, serta untukmengetahui alternatif apa yang dapat ditawarkan atas masalah tersebut.

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The control society has replaced the discipline society as a globalized order. Control society cannotbe separated from technology that almost always coexists in life. Meanwhile, technological progresswith its rationality tends to be present as a supporting tool for how to discipline and controlindividuals or society. Therefore, forms of control in modern times can be found in large industrialfactories in which there are machines with advanced technology. That is what makes it more difficultfor individuals or communities to escape because of the productive traits inherent in the technologypossessed by the capitalists, where the individual works and only freedom is ultimately obtained.Times change historically and contemporary comes with a new form of control that is more flexibleand open. Capitalism in the industrial era was replaced by technocapitalism which focused oncorporatism. According to the authors, the control of technological rationality will still occur becauseof an effort to pursue productivity and satisfaction of consumption with the use of efficiency.Efficiency almost always accompanies the creation of new technology or new forms of technicalorganization. So, in this article efficiency is important and at the same time it is rarely used as a pointto see how the rationality of technology that controls and is carried out by technocapitalism and tofind out what alternatives can be offered to the problem."

"Capitalism has not only produced an oppressive economic system, but also various forms of manipulative cultural system such as popular or mass culture, consumerism as well as patriarchy. The system dominates life of society. Furthermore, The individuals and the society unconsciously reproduce the system through day to day life. In other words, we keep and reproduce the oppression in the name of social values and life style. This paper tried to analize how the culture is constructed as an ideological tool in late capitalism and then reproduced day to day by the society. The first part of the paper is introduction, then followed by the discussion on the meaning of culture. The third part discusses on the dominant culture and the role of mass media and then continued by the forms of oppression in the cultural level. The implication of the analysis on social work practice is discussed in the last part of the paper"