Chronic Illness of Mysterious Origin III

Friday 12th Feb 

Join us for an evening of experimental ritual performances, vocal contaminations, noise, ceremonial electronicks and esoteric post-industrial techno-primitivism which will take place within an exploratory environment, forming in the depths of The Dungeons of Polymorphous Pan on Holloway Road London.

Full address will be released soon, check here for updates:
https://www.facebook.com/events/160736174297009/

Acts:

Jose Macabra
http://soundcloud.com/josemacabra

Martin Palmer and Angela Edwards
http://xenogenetic.net/
http://www.angelacarolinedwardsart.com/

Douglas Park
http://douglasism.blogspot.co.uk/

CAO
http://www.soundcloud.com/cao-6
http://www.cao-music.net/

Richard Crow & Carmelo Bene
http://soundthreshold.org/season2_session3.htm

KALLA
https://www.facebook.com/kallanoise/?ref=aymt_homepage_panel

Neo Fung
http://neofung.tumblr.com/

House of Health
https://www.facebook.com/houseofhealthcollective/?pnref=lhc

Astaroth
https://soundcloud.com/astaroth29
https://vimeo.com/129025026

The Flesh Gallery (video installation)
https://vimeo.com/150777402

Exhibition: The Book of Evil Spirits, Chiara Fumai

28 January - 23 April 2016
Private view Wednesday, 27 January, 6-9pm

waterside contemporary

2 Clunbury Str, N1 6TT London, United Kingdom

waterside contemporary is pleased to present The Book of Evil Spirits, an expanded video installation by Chiara Fumai, and the artist’s first solo exhibition at the gallery.

The Book brings together a number of characters whose narratives Fumai has embodied in her performative practice to date. In creating this catalogue, Fumai enlisted the help of Eusapia Palladino, a 19th century internationally renowned psychic and medium whose séances were attended with conviction by the likes of Nicholas II of Russia, and Nobel-laureates Marie and Pierre Curie.

Participation in the séance requires a departure from the rational and the conscious; by calling on a medium - and becoming one herself – the artist bypasses cultural structures, and her own narrative method itself. Fumai has borrowed from an array of historical characters, often women in history who from marginal positions gained recognition for voicing their dissent. They have included the writer and activist Ulrike Meinhof, bearded lady Annie Jones, philosopher Carla Lonzi, and indeed Palladino, the artist’s muse. Fumai allows herself to become ‘possessed’ by them, and under the comfortable guise of re-enactment, hijacks their narratives for her own purpose.

In The Book, Palladino convenes the spirits of Fumai’s motley crew of evil spirits – activists, terrorists, freak-show performers, philosophers, all at one point alter-egos of Fumai herself – who collectively represent the fears of a bourgeois society. The artist’s camp parody is itself obscured by knowing anachronism and occasional bursts of uncontrollable stage violence.

The events are observed and narrated by the French scientist Camille Flammarion, Palladino’s contemporary and a scholar of mediumship, who takes turns with himself in affirming and discrediting what he sees. This place of misunderstanding and fragmentation is at the crux of Fumai’s production: presented with the sitting are various paraphernalia relating to the ghosts and the medium herself – a spirit board, collages of automatic writing, an anonymous message of warning spelt out in International Sign alphabet. ABCDEFGHIJLMNOPQRSTUVWXYZ Arrivederci.

Chiara Fumai (1978, Italy), lives and ‘unworks’ in Milan. Recent one-woman-shows include Der Hexenhammer at Museion, Bolzano, 2015; With Love from $inister at A Palazzo, Brescia; I Did Not Say or Mean 'Warning' at Fondazione Querini Stampalia, 2013.

Her recent group exhibitions and performances have been presented at David Roberts Art Foundation, Contour Mechelen, CA2M Madrid, 2015; Whitechapel Galley, De Appel Amsterdam, Nottingham Contemporary, Fiorucci Art Trust, London, 2014; MUSAC, 2013; dOCUMENTA (13), Kassel, 2012; Nomas Foundation, 2011.

more here

Event: Consciousness as Interface Workshop

Consciousness as Interface :: Workshop ::

Full information :: http://ryanjordan.nnnnn.org.uk/doku.php?id=consciousness_as_interface

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$Pay what you want$

Saturday 10th October & Sunday 11th October, 12 midday - 7pm.

Room 18, Floor 19, Block B, Wah Tat Industrial Centre, Kwai Hing, Hong Kong.

Booking and info email ryan@nnnnn.org.uk
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This workshop explores the idea that human conscious experience functions as a virtual reality interface with the external world.

The workshop includes an introduction to theories related to this idea in combination with practical experiments.

Participants will build a variety of experimental electronic circuits using materials such as amber, copper, zinc and iron pyrite, as well as more standard electronic components.

These circuits will create experimental audio-visual instruments; with the audio played through loudspeakers, and the visual generated via a combination of the physiology of the eye, electricity and flickering light.

The results from these experiments will (hopefully) generate experiences akin to hallucinations which will be controllable, therefore offering a navigable passageway through the holoflux.

Artaud, Deleuze and The Will to Nothingness, by Cengiz Erdem

I close the eyes of my intelligence, and giving voice to the unformulated within me, I offer myself the sense of having wrested from the unknown something real.
I believe in spontaneous conjurations.
On the paths along which my blood draws me, it cannot be that one day I will not discover a truth.[1]                     

Antonin Artaud does not call for destruction of reason through the imaginary but an affirmation of reason’s self-destruction on the way to self-creation. There is a knowledge which Artaud is in pursuit of without knowing what that knowledge is and what purpose it serves. Artaud is always in pursuit of this unattainable and ungraspable knowledge and he knows that, as he is trying to give it a voice, he is moving away from and towards it at the same time. This movement of the action and the intention in opposite directions, that is, this turning against itself of desire, is a thought that Artaud feels with his body but cannot express through articulable forms. Artaud makes the inarticulable visible through costume, lighting, etc., and tries to create a psychic materiality.

When you will have made him a body without organs,
then you will have delivered him from all his automatic reactions and restored him to his true freedom,
then you will teach him again to dance wrong side out,
as in the frenzy of dancehalls,
and this wrong side out will be his real place.[2]

Artaud feels the body as an externally organized structure and experiences existence as pain because he feels his body to be restricted and subjected to forms it is not willing to take at all times. By disorganizing the body through putting its organs to different uses, to uses other than they have come to be put, within the organizing structures, Artaud induces agony in himself. Desiring to become inorganic, and this is a desire for an impersonal death, an “ungraspable” knowledge, this striving for infinity within the finite, is, paradoxically, at once the product and the producer of his affirmation of life as it is, that is, as “a process of breaking down…” as the American novelist F. Scott Fitzgerald puts it in his The Crack Up. In The Logic of Sense Deleuze reads Fitzgerald’s The Crack Up with Kleinian eyes and says that identification is peculiar to manic-depressive states. In The Crack Up Fitzgerald says,

I only wanted absolute quiet to think about why I had developed a sad attitude toward tragedy—why I had become identified with the objects of my horror or compassion… Identification such as this spells the death of accomplishment. It is something like this that keeps insane people from working. Lenin did not willingly endure the sufferings of his proletariat, nor Washington of his troops, nor Dickens of his London poor. And when Tolstoy tried some such merging of himself with the objects of his attention, it was a fake and a failure…[3]

Deleuze affirms Fitzgerald’s manic-depressive attitude towards the relationship between life and death in the Porcelain and Volcano chapter of his The Logic of Sense.

If one asks why health does not suffice, why the crack is desirable, it is perhaps because only by means of the crack and at its edges thought occurs, that anything that is good and great in humanity enters and exits through it, in people ready to destroy themselves—better death than the health which we are given. Is there some other health, like a body surviving as long as possible its scar, like Lowry dreaming of rewriting a “Crack Up” which would end happily, and never giving up the idea of a new vital conquest?[4]

In a world ruled by fools full of ill-will war becomes inescapable. Since war, conflict, violence and destruction are interior as much as they are exterior affairs, it is hardly a matter of bad luck that we will be wounded at some point if we haven’t been already, not that I wish it to be that way. An injury either creates a possibility of relating to the world as it is, or turns into an obsession with the self, into a delusional and rigid vision of existence projected onto the real, giving birth to neurosis or psychosis.

Read more here

Bataille and the Surrealists: Is Pineal Eye an Organ Without a Body? by Cengiz Erdem

The pineal eye is not the organ that turns two different perspectives into one. It rather attempts to turn the reality inside out so that the objects, instead of becoming visible through reflecting light, themselves overflow their objectivities and generate light. The Surrealists aimed at precisely this kind of a process through automatic writing. They aimed at replacing the objective reality with another subjectivity that would go beyond the polar opposition between the subject and the object. Surrealism tries to attain inorganicity through becoming inorganic. It desires nothing, rather than willing nothingness. It is a movement governed by the death drive rather than being the governor of the death drive.

Bataille at first looked at the Surrealists with sympathy, but before long he came to understand that it was nothing other than a false pretentiousness. Bataille says,

If we were to identify under the heading of materialism a crude liberation of human life from the imprisonment and masked pathology of ethics, an appeal to all that is offensive, indestructible, and even despicable, to all that overthrows, perverts, and ridicules spirit, we could at the same time identify surrealism as a childhood disease of this base materialism: it is through this latter identification that the current prerequisites for a consistent development may be specified forcefully and in such a manner as to preclude any return to pretentious idealistic aberrations.[1]

To understand why Bataille is so angry with the Surrealists, and especially with Dali, we have to go back to the roots of this distress caused by the attempt to show that the subject and the object are one. Bataille compares the prefix Sur at the beginning of Surrealism and Nietzsche’s Surhomme. For Bataille, what is common to both Nietzsche and the Surrealists is that they both in vain strive for a higher world, and yet since Nietzsche at least inverts his attitude and attempts to revalue all values including his own. Whereas Surrealism is a hopeless case in that all they do is to devalue everything valuable. For Bataille, the Surrealists are merely a group of people making themselves ridiculous and being the objects of nervous laughter.

Read more here

Event: Chronic Illness of Mysterious Origin

Chronic Illness of Mysterious Origin

Saturday 10th October, 
 
The Dungeons of Polymorphous Pan, Holloway Road, London

19:30-22:00 

https://www.facebook.com/events/907740049263314/

Join us for an evening of experimental ritual performances, noise, ceremonial electronicks and esoteric post-industrial techno-primitivism which will take place within an exploratory environment, forming in the depths of The Dungeons of Polymorphous Pan in Holloway.

Please RSVP and we'll send the address.

Acts

Neofung and Cao
"Trans-Trance Vol. II. Intra-telluric Transplant"

Following from wasteland embodiment act “Trans-trance”, a performance that proposed savage physiological strategies to incorporate nature into the city environment, re-appropriating base-materiality through the transformation of the performer into an urban-feral agent, “Intratelluric Transplant” seeks to reframe the act within the space of an underground realm, evoking the symbolism of the telluric interior of the earth. Here, the act executed by the urban-feral character will serve as a rite for the opening of a new abstract space: the entrails of the wasteland, the intimacy of the wasteland. A transplant onto a different symbolic realm would take place as the performers oscillate between the opening of new possibilities of rooting and uprooting, and the mute encounter with groundlessness.

http://neofung.tumblr.com/

http://www.cao-music.net/
http://www.soundcloud.com/cao-6

Luke Jordan
"Unclean Spirits: A Transformative Lecture"

An absurdist action installation of ritual uncleanness, invoking the visual and sonic informe.

Within, cacophony, biotic painting and sculptures of detritus and rot, occur in an affective flux.

Functioning between the urge to communicate and its failure; feedback, spoken words and unintelligible vocalisations are channeled and distorted through sculptural objects within the environment, further obscuring any rational meaning therein. The objects animated and possessed by the disembodied voice, and materials interacting with and manipulated by the body become transformed in an assemblage of the human and non-human, each taking on aspects of the other.

http://lukerichardjordan.blogspot.co.uk/

Richard Crow (Institution of Rot)
“Live De-composition with desiring assemblages for Les Hommes n’en sauront Rien (Of This Men shall know Nothing), 1923, oil on canvas, 31 5/8 x 25 1/8 (80.5 x 64 cm) by Max Ernst (1891-1976)”

The back of the picture is inscribed with a mysterious and enigmatic prose poem (Ernst only confirmed in 1970 that the poem was written by himself), which can be translated as follows:

OF THIS MEN SHALL KNOW NOTHING

The Crescent (yellow and like a parachute) prevents the little whistle falling to the ground. The whistle, because people are taking notice of it, thinks it is climbing to the Sun. | The Sun is divided into two so that it can spin better. | The model is stretched out in a dreaming pose. The right leg is bent (a pleasant exact movement). | The hand hides the earth. Through this movement the earth takes on the importance of a sexual organ. | The Moon runs through its phases and eclipses with the utmost speed. | The picture is curious because of its symmetry. The two sexes balance each another.

Ernst’s occult symbolism (depicting the sun, the moon, rays and human organs) can be related directly back to Daniel Paul Schreber’s Denkwürdigkeiten eines Nervenkranken (Memoirs of my Nervous illness) 1911. Crow has been obsessively working with this text from as early as 1992, the year he opened up the Institution of Rot.

THE INSTITUTION OF ROT (A SHORT HISTORY OF DECAY)

In history as in nature, the rotten is the laboratory of life. Karl Marx

The wonderful Schreber...ought to have been made a professor of psychiatry and director of a mental hospital. Sigmund Freud

There are many aberrant 'histories/herstories/heresies' of the IOR, therefore you may not recognise/identify yourself with what is written below.

Speak (and listen) according to the madness that seduces you.

The Institution of Rot (IOR) was founded by artist Richard Crow and writer Nick Couldry in 1992 as part of London’s Secret Spaces. Situated in a Victorian House in Finsbury Park, North London, Richard Crow's working and living space, the IOR has been (from 1992 - 1996) an active artist-run space dedicated to performance, audio works and site-specific installations. Rooted in a mindset of do-it-yourself production and collaboration, the IOR significantly contributed to the extraordinary dynamism of London’s artist-run spaces phenomenon of the 90's.

IOR’s specific concerns (and obsessions) were the privacy of the human body and its public transformations (ingestion, expulsion, cleansing, confessions, rituals and taboos).

From 2002 (until July 2009) the space of the IOR remained 'open' as a point of contact for international collaborations and occasional (unofficial) artists’ residencies in partnership with the curator in residence Lucia Farinati.

At present the ‘remains’ of the IOR constitute a ‘living archive’ – a kind of uneasy hauntology of recordings, objects, texts and images, people and places.


RICHARD CROW/INSTITUTION OF ROT

http://www.soundthreshold.org/season2_session3.htm
https://soundcloud.com/richard-crow

All the ghostly sounds that are lost when you compress to mp3, by Jack Rusher

Right now, you’re probably listening to music on your computer. The source of that music — whether you’re listening to an mp3 file or streaming — is a compressed version of a file that was much more detailed, but way larger. It’s worth interrupting your music for a moment and asking: What sounds are you missing?
To get a sense, watch the video above, created by Ryan Maguire, a Ph.D. student in Composition and Computer Technologies at the University of Virginia Center for Computer Music, for a project called The Ghost In The Mp3. It’s a song made with only the sounds that were left out when compressing Suzanne Vega’s “Tom’s Diner” to mp3.
As his site explains,

“‘moDernisT‘ was created by salvaging the sounds lost to mp3 compression from the song “Tom’s Diner”, famously used as one of the main controls in the listening tests to develop the MP3 encoding algorithm. Here we find the form of the song intact, but the details are just remnants of the original. Similarly, the video contains only material which was left behind during mp4 video compression.”

 Read more here

Staging Disorder Exhibition, words by Debika Ray

An exhibition of photography depicts the eerie, artificial towns used to train the police and military for conflict

Photographs of the fake buildings, streets and interiors created to train police and miltary forces to deal with conflict situations are on display in an exhibition that began this week.
Staging Disorder at the London College of Communication includes images from seven series of photographs that examine a unique type of architecture where form is predicated on fear rather than function.
Among these are photographs by Sarah Pickering of the locations used to train officers in the British police who deal with terrorism, riots and protests. The largest of these, where she shot most of her images, is Denton, a series of large-scale backdrops and fake streets that simulate a stark, mid-sized city – complete with a football stadium, a nightclub and a Tube station. The apparent order and cleanliness of the set is in sharp contrast to the inherent chaos of the scenarios for which the officers are training.
Claudio Hils’ Red Land Blue Land was shot at training grounds for German troops in Senne, North Rhine-Westphalia. During manoeuvres, the term “Red Land” means enemy territory and “Blue Land” denotes friendly areas. Traces of military activity, such as targets in the shape of people, emphasise the emptiness and lifelessness of the terrain.
Oliver Chanarin and Adam Broomberg photographed Chicago, a fake Arab town in the Negev desert built by the Israeli Defense Force for urban combat training. Its history has mirrored the story of the conflict with Palestine: During the war in Lebanon, its streets were filled with abandoned cars, imitating areas of Beirut; during the first and second intifada, its concrete walls were covered with Arabic graffiti reminiscent of Gaza city and an area was built to simulate the refugee camps of the occupied territories; during the first Gulf war, American special forces had their first taste of the Middle East in the artificial town.

Staging Disorder runs until 12 March and the LCC in Elephant and Castle, London

800,000 Pages of Patient Art and Mental Health Archives Are Going Online

A few weeks ago, the Wellcome Library announced a new initiative to digitize more than 800,000 pages of material from British psychiatric hospitals. Dating between the 18th and 20th centuries, the trove includes examples of patient artwork and writing, as well as patient-produced publications.

Some of these are shaky pencil drawings stuck amid further details on patient conditions — like this casebook on a patient at Ticehurst Hospital that includes a portrait of a doctor from 1891. Others are more elaborate oil paintings, like the above late-19th-century piece by George Sidebottom at the York Retreat, showing an eclectic scene of recreation. Together these visual details and the greater archives record a period of change in mental health management, when the mistreatment of patients began to be be addressed and institutionalization became more popular (and then gradually less so in the 20th century). The effort sees  the Wellcome Library partnering with the Borthwick Institute for Archives, London Metropolitan Archives, Dumfries and Galloway Council Archives, NHS Greater Glasgow and Clyde Archives, and the Royal College of Psychiatrists.

More here

Lunar Mountains and Divine Spheres: 1,000 Years of Illustrating Outer Space, by Allison Meier

Copernicus was convinced the planets revolved around the sun; Tycho Brahe had his own theory, that every planet except the Earth revolved around our star, then the sun orbited with all the planets around the Earth. Both offered heavily illustrated charts to accompany their visions of the universe, just two examples in a long history of human depictions of the world beyond our planet. In a new book called Cosmigraphics: Picturing Space Through Time, published this month by Abrams, Michael Benson examines over a thousand years of mapping the great beyond.

 A photographer and filmmaker, Benson has published his own images of the night sky and the planets of our solar system. He’s also thoroughly researched the strange, beautiful, and prescient ways in which artists, scientists, and other enthusiasts have documented the seen and unseen in space over the centuries. Drawing on libraries and collections from around the world, Cosmigraphics chronicles how our understanding of the stars has changed with technology like telescopes and satellites, and even now continues to expand. Benson wrote in the New York Times: “The book’s overarching subject is our emergence as conscious beings within an unimaginably vast and cryptic universe, one that doesn’t necessarily guard its secrets willfully, but doesn’t hand out codebooks either.”

One major change over the years is a lessening of the emphasis on the divine now that the workings of astronomy are more evident. A 1573 illustration by Portuguese artist Francisco de Holanda feels strikingly contemporary with its fusion of abstract shapes and the Holy Trinity, shown as a human figure shooting lightning from his hands; the explosion of illumination and the words “Let There Be Light” in Latin evoke the dawn of our universe. Earlier works, like Persian astronomer Abd al-Rahman al-Sufi’s Book of Fixed Stars from 964, give the first glimpses of galaxies neighboring our Milky Way, including Andromeda and the Large Magellanic Cloud. Étienne Trouvelot’s late-19th-century pastels based on his view from the Harvard College Observatory vividly illustrated phenomena like sunspots; his depictions went unrivaled for a century after.

Read more here

The X-Ray Audio Project

We are telling a story of forbidden music, cold war culture and bootleg technology  with a documentary, book, live events and travelling exhibition.

Many older people in Russia remember seeing and hearing strange vinyl type discs when they were young. The discs had partial images of skeletons on them and were called 'Bones' or 'Ribs'.

In an era when the recording industry was ruthlessly controlled by the State, an alternative source of raw materials was found to make illegal recordings - used X Ray plates obtained from local hospitals.

"The Age of the Bones" was a period lasting about fifteen years during which the sound of forbidden Russian and Western music was associated with images of the human skeleton. It was a period of what might be called "roentgenizdat" - the audio equivalent of  "samidzat" private publication of banned written works.  

In the Soviet states during the cold-war era, most modern Western bands and music was banned for all sorts of reasons including 'neo-fascism', 'mysticism' and even 'obscurantism'. Much Russian music was also forbidden for a variety of other reasons. Even certain rhythms were regarded unfavourably. But a vibrant, secret and risky trade grew up in what became known as 'Bones' or 'Ribs'.

These Bones were medical X-Ray fluorography sheets unofficially obtained from hospitals, cut into discs and embossed with the grooves of bootlegged gramophone records - a kind of medical version of a DJ dub plate. The quality was poor and the discs wore out quickly but the cost was low, just a couple of roubles compared with the fabulous cost of an actual Western LP.

To listen to Bones records go here.

There are many stories to be told about the people who made these recordings and how or why they did it. Some of them not only bootlegged the discs themselves but also copied the machines that made them in order that the process spread and persisted. They were often people who were fired up with a passion to share music, who risked and sometimes lost their liberty at a time when listening to certain songs was an offence and the private copying of music could result in a gaol sentence.

Despite the inevitable imprisonments and clamp downs, the culture of the Bones persisted right up to the early sixties when reel-to-reel tape recorders became common enough for this laborious real-time process involved to no longer be necessary.

More here

Witches and Wicked Bodies at The British Museum

This exhibition will examine the portrayal of witches and witchcraft in art from the Renaissance to the end of the 19th century. It will feature prints and drawings by artists including Dürer, Goya, Delacroix, Burne-Jones and Dante Gabriel Rossetti, alongside classical Greek vessels and Renaissance maiolica.

Efforts to understand and interpret seemingly malevolent deeds – as well apportion blame for them and elicit confessions through hideous acts of torture – have had a place in society since classical antiquity and Biblical times. Men, women and children have all been accused of sorcery. The magus, or wise practitioner of ‘natural magic’ or occult ‘sciences’, has traditionally been male, but the majority of those accused and punished for witchcraft, especially since the Reformation, have been women. They are shown as monstrous hags with devil-worshipping followers. They represent an inversion of a well-ordered society and the natural world.

The focus of the exhibition is on prints and drawings from the British Museum’s collection, alongside a few loans from the V&A, the Ashmolean, Tate Britain and the British Library. Witches fly on broomsticks or backwards on dragons or beasts, as in Albrecht Dürer’s Witch Riding backwards on a Goat of 1501, or Hans Baldung’s Witches’ Sabbath from 1510. They are often depicted within cave-like kitchens surrounded by demons, performing evil spells, or raising the dead within magic circles, as in the powerful work of Salvator Rosa, Jacques de Gheyn and Jan van der Velde.

Francisco de Goya turned the subject of witches into an art form all of its own, whereby grotesque women conducting hideous activities on animals and children were represented in strikingly beautiful aquatint etchings. Goya used them as a way of satirising divisive social, political and religious issues of his day. Witches were also shown as bewitching seductresses intent on ensnaring their male victims, seen in the wonderful etching by Giovanni Battista Castiglione of Circe, who turned Odysseus’ companions into beasts.

During the Romantic period, Henry Fuseli’s Weird Sisters from Macbeth influenced generations of theatre-goers, and illustrations of Goethe’s Faust were popularised by Eugène Delacroix. By the end of the 19th century, hideous old hags with distended breasts and snakes for hair were mostly replaced by sexualised and mysteriously exotic sirens of feminine evil, seen in the exhibition in the work of Edward Burne-Jones, Dante Gabriel Rossetti and Odilon Redon.

The exhibition will also include several classical Greek vessels and examples of Renaissance maiolica to emphasise the importance of the subject in the decorative arts.

25 September 2014 – 11 January 2015

Free 

Room 90

More here

Sound Mirrors Echo Obsolete Military Technology as Art Installation

Before the invention of radar, the British military experimented with acoustic mirrors as a means of detecting approaching enemy aircrafts. Rather than displaying blips on a screen, these strategically placed parabolic monoliths simply reflected ambient noise from their concave surfaces, making it easier to discern far-off sounds, like the drone of an airplane’s engine.

After learning about the existence of these curiously primitive and imposing pieces of outdated surveillance equipment, which are still standing along stretches of England’s coast, artist Tim Bruniges recreated these interactive objects in a gallery setting. Earlier this year, in an exhibition called MIRRORS at Brooklyn’s Signal gallery, Bruniges installed a pair of 9 by 9 foot sound mirrors that he constructed from wood and concrete with microphones embedded in their center. The sculptures faced each other to create an interactive sound experience for visitors to the cavernous gallery space.

More here

Spiritual Materiality: Contemporary Sculpture and the Responsibility of Forms, by Klaus Ottman

There is a history of forms, structures, writings, which has its own particular time—or rather, times:it’s precisely this plurality which seems threatening to some people.” —Roland Barthes

With the introduction of the notion of artistic will or urge, the Kunstwollen, which he believed to be an expression of the spiritual conditions of the time, the 19th-century Austrian art historian Alois Riegl opened the prevailing mechanical-materialistic formalism, the Kunstmaterialismus of Gottfried Semper and his followers, to concept and ideology. American critic Clement Greenberg, whose essay “Avant-Garde and Kitsch” has dominated American formalism since its publication in 1939, can be considered a modern descendant of Semper’s materialism. Just as Semper defined art exclusively by the parameters of material and technique, so Greenberg speaks of the “pure preoccupation” of the modern avant-garde “with the invention and arrangement of spaces, surfaces, shapes, colors, etc., to the exclusion of whatever is not necessarily implicated in those factors."

While Greenberg’s formalism denies form meaning, a European version, independently proposed by Russian film director and theorist Sergei Eisenstein and French structuralist Roland Barthes, following Riegl’s model, recognizes form as ideology and engages in an intimate investigation into the materiality of an object and its “functioning.”

In a conversation with Guy Scarpetta, Barthes hinted at a possible alternative to Greenberg’s formalism: “We should not be too quick to jettison the word ‘formalism’…attacks against formalism are always made in the name of content…The formalism I have in mind does not consist in ‘forgetting’…content…content is precisely what interests formalism, because its endless task is each time to push content back…It is not matter that is materialistic, but the refraction, the lifting of the safety catches; what is formalistic is not ‘form’ but the relative, dilatory time of contents, the precariousness of references.”

Instead of a mechanical-materialistic formalism, Barthes suggests a scrupulous examination of an object’s materiality as theoretical act. It is this structuralist activity that defines the object. Materiality becomes structure, an “interested simulacrum.” It “makes something appear which remained invisible, or if one prefers, unintelligible, in the natural object.”

Read more here

Gérard Courant - Michel Nedjar's portrait (1978 - silent)

The Museum of Jurassic Technology

The Museum of Jurassic Technology in Los Angeles, California is an educational institution dedicated to the advancement of knowledge and the public appreciation of the Lower Jurassic.

Like a coat of two colors, the Museum serves dual functions. On the one hand the Museum provides the academic community with a specialized repository of relics and artifacts from the Lower Jurassic, with an emphasis on those that demonstrate unusual or curious technological qualities. On the other hand the Museum serves the general public by providing the visitor a hands-on experience of "life in the Jurassic"

The public museum as understood today, is a collection of specimens and other objects of interest to the scholar, the man of science as well as the more casual visitor, arranged and displayed in accordance with the scientific method. In its original sense, the term "museum" meant a spot dedicated to the muses - "a place where man's mind could attain a mood of aloofness above everyday affairs." By far the most important museum of antiquity was the great institution at Alexandria founded by Ptolemy Philadelphus in the third century before Christ, (an endeavor supported by a grant from the treasury). And no treatment of the museum would be complete without mention of Noah's Ark in which we find the most complete Museum of Natural History the world has ever seen.

The museum fell into dark oblivion, as did all institutions of learning, with the coming of the Middle Ages. However, during these dark times, the churches and monasteries, through collections of curiosities, allowed the spirit of the museum to burn through the ages as the famed Hetruscan sepulchral lamps burned through the ages without benefit of air or fuel in the dark of the tomb.

Relics and curiosities could be found in nearly every parish church no matter how small. In the ninth century, a hair from the beard of Noah was shown at the Abbey of Corbie. In the choir of the church of Ensisheim in upper Alsace, there is a portion of a meteorite which fell to earth in 1492; and there were antediluvian bones in the church of St Kilian at Heilbronn, in Wurtenberg. "In some churches, two eggs of ostriches and other things of the like kind, which cause admiration and which are rarely seen, are accustomed to be suspended, that by their means the people may be drawn and have their minds the more affected."

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The Kingdoms of Elgaland-Vargaland

The Kingdom of Elgaland-Vargaland was founded by Carl Michael von Hausswolff and Leif Elggren. A Kingdom which extends across the entire world, the only global nation. We have annexed and taken over all borders on Earth, all no-man’s-lands, the space that exists between all states, and declared this our physical territory. We did this in 1992, and since then we have established diplomatic relations with many different countries around the world by opening embassies and consulates. We have a constitution, we have a currency, we have stamps and we have passports for our citizens. We are a new and expansive country. We have applied for membership in the UN. We see two different routes to a new world order: one involves the gradual expansion of our physical territory through the breakdown of existing states into ever smaller units (possibly all the way down to the individual person). This would give us more and more land area as new borders are added. The other route involves states merging and abolishing their borders and thereby eventually eliminating us. Here again we would be moving down towards the level of the individual person. Both routes lead, in their own ways, to the same point…

The Kingdoms of Elgaland-Vargaland has its own life now, continuing by itself. People are taking their own initiatives, doing what they want and need to do. And that is good, of course. We only started the whole thing. It must develop and change and go further on its own.

I believe that the borders around nations, especially the wealthier ones, are getting tighter and more important these days. So much to lose, so much to protect. A lot of bullshit is spoken about the global village and togetherness and all that, but the past couple of months clearly indicate where we are going and have been going for a long time now. We do not need to cross a certain border, because we are the border. The Kingdoms of Elgaland-Vargaland is the border. I am the border. We have suggested to the UN that they can collaborate with Elgaland-Vargaland for to send personnel and intervene in conflicts between nations wherever they appear.

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Official site here 

Cabinet Magazine article here 

Sacred Bones, by Mark C. Taylor

Throughout much of human history, bones have been associated not with death but with life. In many cultures, people actually believe bones are the seat of the vital principle or even the soul. As the locus of life, bones have mystic powers ranging from cure and divination to birth and rebirth. In the Hebrew Bible, Eve is born from Adam’s rib: "bone from my bones" (Genesis 2:21—22). In other biblical texts, bones appear to be conscious and even able to speak. The Psalmist declares:

My very bones cry out,
‘Lord, who is like thee?—
thou savior of the poor from those too strong for them,
the poor and wretched from those who prey on them.’
(Psalm 35:10—11)

The most important and widely held belief is that bones can be reanimated and therefore are essential to rebirth. This conviction is especially common among people in northern Eurasia as well in parts of Asia and can also be found in the myths of Germany, the Caucasus, Africa, South America, Oceania, and Australia. Ancient civilizations in Iran, Egypt, Mesopotamia, and Ugarit also believed in the reanimation of bones.¹ One of the most remarkable accounts of the resurrection of bones appears in the book of Ezekiel.

The hand of the Lord came upon me, and he carried me out by his spirit and put me down in a plain full of bones. He made me go to and fro across them until I had been round them all; they covered the plain, countless numbers of them, and they were very dry. He said to me, ‘Man, can these bones live again?’ I answered, ‘Only thou knowest that, Lord God.’ He said to me, ‘Prophesy over these bones and say to them, O dry bones, hear the word of the Lord. This is the word of the Lord God to these bones: I will put breath into you, and you shall live. I will fasten sinews on you, bring flesh upon you, overlay you with skin, and put breath in you, and you shall live; and you shall know that I am the Lord.’ I began to prophesy as he had bidden me, and as I prophesied, there was a rustling sound and the bones fitted themselves together. As I looked, sinews appeared upon them, flesh covered them, and they were overlaid with skin, but there was no breath in them. Then he said to me, ‘Prophesy to the wind, prophesy, man, and say to it, These are the words of the Lord God: Come, O wind, come from every quarter and breathe into these slain that they may come to life.’ I began to prophesy as he had bidden me: breath came into them; they came to life and rose to their feet. (Ezekiel 37:1-10)

Where there is belief in reanimation, bones are often preserved after the flesh has decayed and are treated with special care. In some cases, they are given a separate burial or are preserved as objects of worship.

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Book: Luigi Russolo, Futurist: Noise, Visual Arts, and the Occult, by Luciano Chessa

Luigi Russolo (1885-1947) - painter, composer, builder of musical instruments, and first-hour member of the Italian Futurist movement - was a crucial figure in the evolution of twentieth-century aesthetics. As creator of the first systematic poetics of noise and inventor of what has been considered the first mechanical sound synthesizer, Russolo looms large in the development of twentieth-century music. In the first English language study of Russolo, Luciano Chessa emphasizes the futurist's interest in the occult, showing it to be a leitmotif for his life and a foundation for his art of noises. Chessa shows that Russolo's aesthetics of noise, and the machines he called the intonarumori, were intended to boost practitioners into higher states of spiritual consciousness. His analysis reveals a multifaceted man in whom the drive to keep up with the latest scientific trends coexisted with an embrace of the irrational, and a critique of materialism and positivism.

Media Archaeology Lab: Opening the Archive, Disrupting the Museum, by Lori Emerson

Founded in 2009 and currently part of the University of Colorado at Boulder’s Department of English, the Media Archaeology Lab (MAL) gives students, scholars, and members of the general public access to obsolete, functional media from the early twentieth century to the twenty-first century for hands-on research, teaching, and research creation. In this regard, the MAL is unique. Perhaps most importantly and broadly, the MAL turns the concepts of “archive” and “museum” inside out in the interests of disrupting two interrelated, cultural tendencies: a) the tendency to create neat teleological arcs of technological progress that extend from the past to the present and b) the tendency to represent such arcs through static exhibits that display the outside and surfaces of these artifacts rather than their unique, material, operational insides.

In my own research, I have used the MAL to describe a non-linear and non-teleological series of media phenomena – or ruptures – as a way to avoid reinstating a model of media history that tends toward narratives of progress and generally ignores neglected, failed, or dead media. However, I have come to recognize this sort of research is only one of the practices the MAL affords its interlocutors. I have come to understand it as a sort of “variontological” space in its own right, a place where, depending on your approach, you will find opportunities for research and teaching in myriad configurations as well as a host of other, less clearly defined activities made possible by a collection that is both object and tool. The MAL is an archive for original works of digital art/literature along with their original platforms. It is an archive for media objects. It a site for artistic interventions, experiments, and projects via MALpractices (residencies for artists and writers to first work and experiment directly with our materials and second, exhibit or perform their work either in the MAL or at a Colorado-based museum or gallery), MALware (our on-demand publication that documents events, MALpractices, and interdisciplinary thought taking place in and through the lab), and MALfunctions (monthly events for entrepreneurs, hackers, activists, academics, artists and designers that act equally as a hackerspace, makerspace, or straightforward venue space as a way to express the MAL’s extraordinary configurability). From the perspective of the university, it is a flexible, fluid space for practice-based research from a range of disciplines including literature, art, media studies, history of technology, computer science, library science, and archives and it is an apparatus through which we come to understand a complex history and the consequences of that history. From the perspective of the private sector and local tech/startup companies, the MAL offers a range of past solutions for present problems and it also offers these companies a compelling argument against planned obsolescence as many of the machines in the lab (such as the Altair 8800b) are over thirty five years old and not only function perfectly, but also make possible certain modes of interaction and creation that are not possible with contemporary digital computers.

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