My films featured in the BLENDO show on hybrid animation
February 17th, 2010
project updates
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my films Remainder and Paroxysm are in a new show!
February 19th to the 27th, 5 to 8 PM in the SCA Gallery
“Squeaky Jaunt for Sci Fi”
February 10th, 2010
project updates
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My newest track of low-tech music. Enjoy!
I define low-tech and low-fi as a practice of jittery iterations – algorithms recode the same melody to create long looping ambient tracks. Anyhow, my idosyncratic use of the program Reason is responsible for the theory…still deep in the learning process.
FUN FAIRS AS MEGALOMANIAC SCULPTURE GARDENS
February 9th, 2010
germinating ideas, research
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Think of these rides as INTERACTIVE SCULPTURES : again, breaking down the false-ontological barriers between the cultural practices of high art and “low” entertainment. pop culture is the avant-garde !
Architexture VIII: Nam June Paik and dreaming about electronic ecology of future urbanisms
February 9th, 2010
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breaking down the ontological divide between the virtual and the material…another piece of interactive architexture to consider as flora and fauna for the electronic ecology of the future city.
Architexture VII: Peter Sarkisian and the spherical arcade
February 9th, 2010
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Peter Sarkisian, Extruded Video Engine n°=1. the impersonation of the arcade mentality! a new techno-animal emerges from this fizzing bleeping volumetric toy…
Peter Sarkisian at Volta NY
Uploaded by C-Monster. – Independent web videos.
Architexture VI: trampolines and mesh slides
February 9th, 2010
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I like the idea of using fabric to transform the geometry of a space: multiplying the possibilities for interaction yet flexible, mobile and eminently adaptable to other architectures
Architecture turned into enjoyment and participation.
instead of contemplating the void of the guggenheim museum‘s central space,
JDS architects have proposed an experience which sees a trampoline net spiraling down
the institution’s rotunda. this idea plays on frank lloyd wright’s original scenography
for the guggenheim in which he envisioned patrons visiting the exhibition from the top,
downwards.
Ambient Interactive Architecture: dialogues with the mood of a collectivity
January 29th, 2010
research
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Responsive Architecture: in Dune, the space (a subway tunnel) is reconfigured as as an electronic interactive ecosystem, while Hyposurface emphasizes the tactile by creating liquid skin for façades much like the Vigo effect in Ghostbusters (when a depicted character looms out its painting). Call it ambient interactivity – there is a debate about whether an intelligent agent must be making decisions in order to qualify a system as interactive. But picking up on the presence, mood and sociality patterns of a crowd can offer a powerful aesthetic and relational experience. The wish fulfillment involved in the ability of objects, surfaces, and structure – the inanimate skeleton of urban life – to react and speak back to you in GESTURAL, non-verbal fashion is a ancient conceit. When inanimate objects respond, their human co-inhabitants start to experiment with different ways of relating to each other.
I Heart Tony Oursler II: trapped dolls with little pathetic faces
January 28th, 2010
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note to self: when thinking about video art and projection techniques, think SMALL
I Heart Tony Oursler: haunting heads
January 28th, 2010
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using techniques pioneered by the imagineers for their Haunted Mansion ride? a real breakdown of the virtual/material barrier, we enter a liminal zone where the virtual animates objects, ensouling them…
Oursler began working with small LCD video projectors in 1991 in his installation “The Watching” presented at Documenta 9, featuring his first video doll and dummy. This work utilizes handmade soft cloth figures combined with expressive faces animated by video projection. Oursler then produced a series of installations that combined found objects and video projections. “Judy”, 1993, explored the relationship between multiple personality disorder and mass media. “Get Away II” features a passive/aggressive projected figure wedged under a mattress that confronts the viewer with blunt direct address. Oursler’s works seem like animate effigies in their own psychological space, often appearing to interact directly with the viewer’s sense of empathy. These installations are consistently disturbing and fascinating and lead to great popular and critical acclaim.
Signature works have been his talking lights, such as Streetlight (1997), his series of video sculptures of eyes with television screens reflected in the pupils, and ominous talking heads such as Composite Still Life (1999). An installation called Optics (1999) examines the polarity between dark and light in the history of the camera obscura. In his text “Time Stream”, Oursler proposed that architecture and moving image installation have been forever linked by the camera obscura noting that cave dwellers observed the world as projections via peep holes. Oursler’s interest in the ephemeral history of the virtual image lead to large scale public projects and permanent installations by 2000.
The Public Art Fund and Art Angel commissioned the “Influence Machine” in 2000. This installation marks the artist’s first major outdoor project and thematically traced the development of successive communication devices from the telegraph to the personal computer as a means of speaking with the dead. Oursler used smoke, trees and buildings as projection screens in Madison Park NYC and Soho Square London. He then completed a number of permanent public projects in Barcelona, New Zealand, Arizona including “Braincast” at the Seattle Public Library. He is scheduled to complete a commission at the Frank Sinatra High School in Astoria New York.
(source: Wikipedia)
The Playground as Art Practice: Kinesthetic Art II
January 28th, 2010
references
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note how the documentation is edited to techno! The correlation with dance culture is a phenomenological one.
Ceremony Around a Fire Hydrant
January 27th, 2010
project updates
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my newest piece of low-tech music – enjoy!
Architexture V / soundsuits by NICK CAVE: a fashion of impossible subjectivities
January 25th, 2010
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Fowler Museum presents ‘Nick Cave: Meet Me at the Center of the Earth,’ Jan 10–May 30, 2010
Exhibition features 35 of artist’s ‘Soundsuits,’ wearable mixed-media sculptures
By Stacey Ravel Abarbanel October 23, 2009
“Whether Nick Cave’s efforts qualify as fashion, body art or sculpture … they fall squarely under the heading of Must Be Seen to Be Believed.” —Roberta Smith, New York Times
“Nick Cave: Meet Me at the Center of the Earth,” on display at the Fowler Museum at UCLA from Jan. 10 through May 30, 2010, is the largest presentation of work by the Chicago-based artist, featuring 35 of his “Soundsuits” — multilayered, mixed-media sculptures named for the sounds made when the “suits” are performed.
Evocative of African, Caribbean and other ceremonial ensembles, as well as haute couture, Cave’s work explores issues of transformation, ritual, myth and identity through a layering of references and virtuosic construction, using materials as varied as yarn, beads, sequins, bottle caps, vintage toys, rusted iron sticks, twigs, leaves and hair.
Mad, humorous, visionary, glamorous and unexpected, the Soundsuits are created from scavenged, ordinary materials and objects from both nature and culture, which Cave recontextualizes into extraordinary works of art. The Fowler is the first Los Angeles–area museum to feature Cave’s work and the only Southern California venue for this traveling exhibition.
The Fowler presentation of this exhibition holds particular meaning for the artist and for Los Angeles because Cave’s first Soundsuit was sparked by the civil unrest in Los Angeles in 1992 following the acquittal of the police officers involved in the Rodney King beating.
The Soundsuits almost always cover the whole body, erasing the identity of the wearer. Thus, the Soundsuits can be understood as coats of armor, shielding Cave from the day-to-day prejudice he encounters as an African American man and facilitating a transformation into an invented realm of vibrant associations and meanings.
For this exhibition, Cave also employs animal imagery in ways as complex and multilayered as the human-based suits. While conjuring the spiritual strength and power of animal totems used in ancient rituals from around the world, Cave’s Soundsuits also become vessels of transformation and seek to connect us to the Earth and the animals around us. Using wit, humor and a fanciful sensibility, Cave’s Soundsuits beg us to pay attention and to dream of a different future.
Nick Cave received his B.F.A. from the Kansas City Art Institute in 1982 and his M.F.A. from the Cranbrook Academy of Art in 1989. He studied fiber art but is committed to a broad spectrum of interests and disciplines. Cave is an associate professor and chairman of the fashion department at the School of the Art Institute of Chicago, where he teaches in the fiber arts program. He has led such workshops as “Extending the Body: Experiments in Clothing” and has designed, manufactured and marketed his own line of men’s and women’s clothing. He has received numerous awards, including a United States Artists Fellowship (2006) and a Joyce Award (2006), and his work has appeared in solo and group exhibitions across the U.S. and Europe.
Kinesthetic Art: spatial vocabulary and the body ego
January 20th, 2010
research
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Matthew Barney, Cremaster I
text: Margaret Morse, Video installation Art: The Body, the Image, and the Space-in-Between
Morse evokes a piece by Muntadas called haute CULTURE Part I, in which two monitors are placed on each end of a seesaw, thereby making an elegant point, couched in physical terms (physical even as in “physics”, since gravity is employed as an artistic device) about the act of comparing both sets of images. This piece offers an example of what Morse calls “kinesthetic” learning, or the kind of information processing and intuition specific to our perception of the organization of objects in space. Kinesthetic perception is synesthetic and active – it involves visuality, sound, and the haptic in a way that allows each sensorial input to complement, suffuse and correspond to another, and using the entire body, including its own position in space relative to other objects, as a sensory organ. The kinesthetic subject is always hyper-aware of her body/herself as key element in the epistemological puzzle posed by the installation piece: all the meaning that can be gleaned from a space must bounce off of her, her critical interpretation changes and accrues only according to her own changing orientation in space. This unfolding signification is also temporally grounded – in fact kinesthetic appreciation can be defined as a temporalized experience of space, a strange, subliminal experience in which we both critically stand outside ourselves to consider ourselves-within-the-world and have an acute consciousness of inhabiting our bodies, of being materially and psychically connected to the outside world. Morse’s term of “body ego” encapsulates this awareness of oneself as an entity, something that participates in both the object and the subject.
Going back to Muntadas’ seesaw, we can see how the artist’s physical demonstration of a conceptual relationship between the two objects/monitors offers us a uniquely visceral insight into an a priori realm of abstract and critical thought. The kinesthetic argument being made is playful – an analogy more than a declaration. Using the evocative power of objects and their wealth of cultural denotations, an artist can articulate kinesthetic phrases, in which different objects constitute a semantic content and their relative positions (taking into account the multiple trajectories of the visitor) operate as syntax. Objects are further mis-en-abime within the virtual windows of screens and video channels – kinesthetic art erases to a certain degree the ontological difference between what is represented (screen-based) and what is presented (anchored in physical space). The resulting aesthetic and epistemological experience is intuitive and multidimensional, blurring the boundaries between thinking and feeling.
Photopia or Architexture IV: candied death by Michael Hussar
January 10th, 2010
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Is it candy, jewels, or blood? Skin, froth, mother of pearl, or cream? eyes deadened by narcotics, faces decomposing and yet fluffy with sweet, fresh flesh. Michael Hussar puts the texture back in the visual art, using impressionist techniques to create nauseating and irresistible allegories of desire, decay and sugar. Lovably tactile: sticky, soft, smooth, liquid, ticklish,and with the occasionally sharp claw or tooth to remind us of pain.
the fun ride comments on America : “we find it delightfully unliveable here”
January 3rd, 2010
references
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the commentary is priceless…
Fluorescence and the Taxonomy of Material Affects
January 2nd, 2010
germinating ideas
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on the playful properties of fluorescent materials: thinking back on Avatar‘s blindingly exciting fluorescent rainforest flora, I’m just wondering on what makes day-glo, phosphorescent and blacklight hues and brilliance so childishly appealing…the spiritual alchemy of electric and organic? Other cinematic delights that rely on fluorescence: Wong Kar Wai’s Fallen Angels – Hong Kong is a nightmare veined with neon. neon sheds color + texture (is that what GLOW means: photo-texture ? ), that radiates with angelic and consummerist vibes…
USE FLUORESCENT PAINT
as part of creating a taxonomy
of material effects/affects
to organize artistic practice.
Mercurial Alchemy: A Theory of Ambivalence
December 28th, 2009
references
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Drawing attention to Karen Pinkus from USC’s Comparative Literature Department and her latest book, Mercurial Alchemy: A Theory of Ambivalence. Quoting Gilles Deleuze from an interview I saw on Youtube, in which he was (apparently) addressing filmmakers: “filmmakers invent films. Philosophers invent concepts.” Extrapolating theorists/critics from philosophers, then weaving alchemy and ambivalence together seems (at least the suggestion of it) to open up delightful new fields of theoretical imagination…interdisciplinary is the word.
“How can we account, in a rigorous way, for alchemy’s ubiquity? We think of alchemy as the transformation of a base material (usually lead) into gold, but “alchemy” is a word in wide circulation in everyday life, often called upon to fulfill a metaphoric duty as the magical transformation of materials. Almost every culture and time has had some form of alchemy. This book looks at alchemy, not at any one particular instance along the historical timeline, not as a practice or theory, not as a mode of redemption, but as a theoretical problem, linked to real gold and real production in the world. What emerges as the least common denominator or “intensive property” of alchemy is ambivalence, the impossible and paradoxical coexistence of two incompatible elements.
Alchemical Mercury moves from antiquity, through the golden age of alchemy in the Dutch seventeenth century, to conceptual art, to alternative fuels, stopping to think with writers such as Dante, Goethe, Hoffmann, the Grimm Brothers, George Eliot, and Marx. Eclectic and wide-ranging, this is the first study to consider alchemy in relation to literary and visual theory in a comprehensive way.”
Experimental Circus: Burning Man 2010 (Metropolis)!
December 20th, 2009
research
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For those interested in interactivity not only as an art or industry practice but as a way of life and social experiment, Burning Man remains a visionary site where specifically space, in Lefevrian fashion treated as a shaper of social and cultural context rather than background, is radically explored and expressed. Taking its cue from the Situationists and their idea of a playful “psychogeographic” city, Burning Man is fun fair, ginormous art installation, multimedia playground, slum-mushroom, Fourrierian commune where the consequences of extremely minimal legislation (including a prohibition against the use of money) allow you to live the anarchist American dream.
If you could do exactly what you wanted to invest your time in, and give it some kind of physical form, what would you chose to do? This is the question answered by Burners…often giving rise to habitats, zones, and contraptions that you would only see in the virtual realms of computer games or from the sets of fantasy and science fictions movies. Loose in time, without any schedule (divorced from leisure and encouraged to participate), revelers spend it being in and feeling the weirdness and possibilities of space. From this radical redefinition of these basic parameters, sociality starts to mutate beyond recognition…
The theme for 2010 is METROPOLIS. I would think unavoidable research for anyone interested in dreams of future cities! “Every year a dense metropolis arises in the Black Rock Desert; every year it disappears without a trace. Tumult and change, churning cycles of invention and destruction – these forces generate the pulse of urban life. Great cities are organic, spontaneous, heterogeneous, and untidy. They are, like Burning Man, magnetic hubs of social interaction. This year’s theme will function as a micro and a macro-scope, an instrument through which we will inspect the daily course of city life and the future prospect of what we call civilization.”
“Fais Ce Que Voudras” – from Rabelais to the Neverending Story
December 4th, 2009
germinating ideas
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“Do as you wish”: the message on the back of Auryn, the amulet of the Childlike Empress is also the motto of Rabelais’ 16th century utopia,l’Abbaye de Thélème…
Radiotopia: Imaginative Use of the Ionosphere
November 18th, 2009
research
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Using Benedict Anderson’s concept of imagined communities as virtual loci that gather individuals into a common cultural space,Susan Douglas (Listening In) reads radio in terms of its capacity, as a social practice, to uniquely constitute (American) subjectivity. Radio’s most obvious affordance is that it allows people separated in space to listen simultaneously, “to experience that very moment of (their) lives in exactly the same way” (p.24). Douglas argues the new medium gave rise to an unprecedented kind of intersubjective intimacy – a linking of inner worlds that occurred not through a meeting of the minds (radio listeners remain anonymous to each other) but by sharing a common (cultural, technological) platform for fantasy.
Radio listeners are bonded by a specific practice of self: as thousands tune in to the same Top 40 song, they cross over together and for a moment into a temporality different from their distracted, fragmented present and experience time as a (musical) signature, as an embodied flow. For the duration of a song, radio holds out the possibility to a fragmented collectivity to perceive themselves as a unique, flavorful being – the kind of communion achieved is not one that can gather a community (radio listeners are experiencing themselves, very closely, rather than experiencing others) but that produces similar and separated subjectivities. Radio-listening Americans live apart but dream together.
Here Douglas’ concept of “dimensional” listening, as radio’s purported affordance that encourages listeners to generate their own powerful imagery to compensate for the absence of a visual world, enters into play. If other media like cinema, where worlds are “given” to the audience for consumption, constitute a vault of imaginary material, then radio trains the subject in the practice of a specific type of imagination, setting up the scaffolding for an inner space that we can freely populate. To “develop an ear for radio” means to gain access to “a repertoire of listening styles and emotional responses”, to be attuned to different inner worlds that we can switch on or off (in this sense, prefiguring the advent of portable music players as mood-regulating devices). In the 20s before regular programming this might mean tuning in to imagine a ionospheric topology projected from the disparate stations the ham could reel in; in the 30s it could mean regularly conjuring the presence of an entire cast of fictional characters from a soap drama. Douglas argues that in exploring the “spaces” of sound – by promenading our consciousness through the rippling folds of rhythm or timbre in music, by stalking the unfolding story of a voice – we are really spelunking in our own depths.
The term “training” characterizes the kind of self-building radio enables in the sense that listeners (according to Douglas) become emotionally attached to broadcast material, especially if they hear it repeatedly: “the more we listen to certain kinds of music, the more we learn to like it.” (p. 32) – in a quite neurological way, Top 40 songs imprint themselves on our mind, giving shape to our subjectivity. This emotional sculpting modifies the listener’s sense of time in significant ways. Radio creates privileged temporal moments for the listener, a more intense experience of the present that accompanies the listener’s exploration of their inner space. Over the course of a life, these privileged moments call to and ricochet off one another – mental states or moods jump across one’s temporality, seeding the self with fragments of past incarnations, reliquary fantasies. Douglas emphasizes that radio almost from the beginning was marked by nostalgia, by the longing for a disappeared moment that a broadcast song could briefly bring back into the present. In this sense dimensional listening is not dissociable from another term Douglas uses, “associational” listening, or the forging of correspondences between the flow of our lives and the soundtrack that accompanies it, meaning that daily routines – e.g. doing laundry while listening to a jazz tune on the radio – are dyed with the color of a sound that can make an initially undifferentiated slice of everydayness remarkable. This quality in radio emerges from its difference from the gramophone as a listening practice – the fact that radio temporally mapped out a listener’s day (starting with regular programming) with scheduled sound. As manufactured sound and especially music became ambient (as consequence of ubiquity) they started exercising an unprecedented level of influence on people’s lives.
Douglas also investigates the fascinating history of the beginnings of radio and the social significance accorded the new technology at its inception, particularly around the relationship between radio and a collective desire for the existence of a tangible spiritual dimension, a longing for the unchartered and unknown that characterized both radio’s marketing as a mechanical “medium” (a notion that interestingly recontextualizes media in terms of spiritism) and the practice of DXing. Radio uncannily symbolized, more than the phonograph which was an inscription device, the utopian possibilities of technology as interface between different ontological realms, as a transducer that could allow for communication between what was previously considered incommensurable: the living and the dead, humanity and the extraterrestrial, invisible world of the airwaves, two individuals separated by vast distances. Douglas points out that in endowing radio with this mystique Americans were engaging in a search for meaningful connection, a sense of existential and communal belonging that, at least in the collective Western imaginary, had been lost in the turn to mechanized, serialized, fragmented modern life. DXers, poetically dubbed “distance fiends”, developed a form of radio practice that engaged the technology not only as a commodity fetish but also as, literally, a medium, a means of accessing different possibilities of signification through the exploratory use of the technology’s affordances. Before the more commoditized modes of dimensional and associational listening, tuning in to the radio was also a game played across the virtual landscape of the airwaves as DXers would fish for the disembodied voices that stood in for real-world localities.
Douglas’ discussion of DXing as a poetic practice weaves into her general investigation of radio not only as a locus for a cultural imaginary but as a technology that crucially enables imagination – which raises questions as to how other sound technologies have been and might be imaginatively used. If the commodity-use of the record, the tape, the MP3 player have trained us to meaningfully experience sound in certain ways that have constituted our subjectivities according to certain common cultural (capitalist) patterns, then what other cultures (and other subjectivities) with potential to challenge or re-organize capitalism emerge as a result of exploratory, imaginative use? Radio leads us into a consideration of contemporary countercultural (but also massively embraced!) practices around sound technology, namely DJ and remix culture…
