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"ABSTRACTThis essay presents a theoretical discussion, analysis, and formulation to reconfigure new meanings, potentialities, and multiplicities of homosexual relationships. After a brief discussion on the rapid popularisation of marriage equality as the primary goal of queer movements, an overview of queer critique of marriage is provided. Attention given to the notion of homo normativity and the sharp criticism from queer negativity/queer anti social. For these critiques, subjects are encouraged to occupy the abject position, which I argue, only further depoliticise queer politics. After a critical overview of this political stance, I offer Foucault and Deleuze accounts to explore multiple forms of relationships beyond marital institution, focusing on the ways in which relationships are to be understood as in terms of potentialities, intensities, and emergent forms and functions beyond the existing language capacities and formalised forms. This essay should, however, not situated as masterly or prescriptive, but rather a modest effort to spur more critical concerns, discussions, and debates among queer Indonesians."

"Dalam tradisi filsafat rasionalis, rasio atau akal menempati posisi tertinggi, sedangkan hasrat direduksi menjadi pelengkap yang tunduk pada otoritas rasio sehingga manusia menjadi identitas bentukan sosial yang opaque (kaku) dan fasis. Sejarah yang bertumpu pada rasio menyebabkan alienasi dan dan mengorbankan fakultas penting lainnya dalam diri manusia, yaitu hasrat. Deleuze dan Guattari, sebagai filsuf pasca-Nietzsche ingin mengembalikan hasrat ke tatanan diskursus, dengan menjadikannya mesin yang produktif dan kreatif. Melalui pemikiran yang radikal, keduanya menawarkan kehidupan yang “abnormal” dari kaca kenormalan sosial yang saat itu didominasi oleh kapitalisme lanjut.  Artikel ini menggunakan metode deskriptif-analisis dan pendekatan kualitatif untuk menganalisis revolusi hasrat yang diwujudkan melalui agen skizofrenia pada sosok Mimi Peri. Data dikumpulkan melalui kajian literatur berupa gambar, tulisan, dan video untuk menyusun bukti kolektif yang menunjukkan Mimi Peri sebagai agen skizofrenia. Artikel ini diharapkan dapat memberikan kontribusi signifikan dalam gerakan revolusi hasrat umat manusia, khususnya untuk mengolok-olok sistem kapitalisme.

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In the tradition of rationalist philosophy, reason occupies the highest position, while desire is reduced to a complement subordinate to the authority of reason, making humans into opaque (rigid) and fascist social constructs. History, which relies on reason, leads to alienation and sacrifices another important faculty within humans, which is desire. Deleuze and Guattari, as post-Nietzschean philosophers, aim to restore desire to the order of discourse by making it a productive and creative machine. Through radical thinking, they offer a life that is "abnormal" from the perspective of social norms, which were dominated by advanced capitalism at the time. This article uses descriptive-analytical methods and a qualitative approach to analyze the revolution of desire manifested through the schizophrenic agent in the figure of Mimi Peri. Data is collected through literature review in the form of images, writings, and videos to compile collective evidence showing Mimi Peri as a schizophrenic agent. This article is expected to make a significant contribution to the revolution of human desire, particularly to mock the capitalist system."

"ABSTRAKThis study focuses on participatory mapping, document collection, demonstration, tree planting spearheaded by the Urban Poor Consortium, and Share Lab, which starts from a meeting of Middle Eastern and Eastern European technologists to digital investigations. These two cases provoke questions about how activism should be analyzed and laid in relation to the long lasting configuration of human and material relationships. Two previous orientation studies, technological actors and technological formations, seem unable to answer this because they still see activism in traditional ways. Applying and critiquing Deleuze and Badiou, this study introduces messy formation refers to molar and molecular of human material and its holographic relationships in enachment between socio material event assemblage and research assemblage. I argue that data activism and other activism are human molecular molar and heterogeneous material, which is unstable with elements including data sembako, activist body, architect, body and child memory, student and tourist data gatherer, with several presentations Sociological themes, gender and ethnic molar of which each activism is twisted to each other. However, the configuration of the human material around the evictions also has a mixed molar element that ultimately activism is a collection of human material configuration traces through a large, continuous and unstable evacuation assemblage.

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ABSTRAKStudi ini berfokus pada participatory mapping, pengumpulan dokumen, aksi demonstrasi, penanaman pohon yang dipelopori oleh Urban Poor Consortium, dan Share Lab yang berawal dari pertemuan teknolog Timur Tengah dan Eropa Timur hingga investigasi digital. Dua kasus ini memprovokasi pertanyaan tentang bagaimana aktivisme harus dianalisis dan diletakkan kaitannya dengan konfigurasi tahan lama hubungan manusia dan material. Dua orientasi studi sebelumnya, technological actors dan technological formation, tampaknya belum bisa menjawab ini karena masih melihat aktivisme dalam cara-cara tradisional. Mengaplikasikan dan mengkritik Deleuze dan Badiou, studi ini memperkenalkan konsep kunci messy formation merujuk pada molar dan molekular manusia dan material dan hubungan holografisnya yang saling terbelit satu sama lain antara socio-material event assemblage dan research assemblage. Saya berargumen, aktivisme data dan aktivisme lain merupakan tenunan molar molekular manusia dan material heterogen, yang tidak stabil dengan elemen termasuk data-sembako, tubuh aktivis, arsitek, tubuh dan memori anak, pengumpul data mahasiswa dan turis, dengan beberapa presentasi tema sosiologis, molar gender dan etnik yang masing-masing aktivisme terbelit satu sama lain. Namun, konfigurasi material manusia di sekitar penggusuran juga memiliki unsur molar yang beragam yang pada akhirnya aktivisme merupakan kumpulan jejak konfigurasi manusia-material melalui assemblage penggusuran yang besar, terus menerus dan tidak stabil. "