Off-Topic invites artists, curators, writers, and cultural workers to discuss a subject not directly related to the practice of making art. We would like to welcome Elijah Burgher as our latest guest. Earlier this week Elijah participated in the magic-themed Cabinet of Curiosities at the MCA, hosted by Bad at Sports’ Duncan MacKenzie.Â His Off-Topic post takes the form of a narrated YouTube tour of his favorite group Coil.
COIL ARE MY FAVORITE
On November 13, 2004, Jhonn Balance died after falling from a second floor landing in his home. His death effectively ended the mighty Coil, which he had founded in 1982 with Peter â€œSleazyâ€ Chistopherson. Along with Psychic TV and Chris & Cosey, Coil rose from the ashes of Throbbing Gristleâ€”Sleazy is a member of TG, who recently resurrectedâ€”and, with Current 93, Nurse with Wound,
Death in June, plotted a new course for the various strains of experimental music that issued from the first wave of industrial music in the mid-to-late 70s. For more information about the bandâ€™s history and recordings, look at the Threshold House site, Brainwashedâ€™s Coil page, or the brief entry on them on the Disinformation site.
Coil are also my favorite. I love a lot of things, and have named possibly hundreds of artists, bands, filmmakers, books, etc. as my â€œfavoriteâ€ at one time or another. When Claudine asked me to write an Off-Topic post for the BaS blog, I knew I wanted to write about something that I loved, and considered Swansâ€™ Children of God, Dennis Cooperâ€™s George Myles cycle, and Pasoliniâ€™s Salo, the latter of which Iâ€™ve seen too many times to justifiably claim anything resembling mental health. But Coil really are my favorite. They are what I listen to when I work in my studio. And I have a Coil t-shirt that I consider a good luck talisman and wear when I feel particularly stressed out or sad. They inspire exactly this type of ecstatic, pathologically intense fandom in their followers. For this blog post, Iâ€™ll be leading you through some of my favorite songs by the band.
Balance had long suffered from alcoholism and drug abuse, which contributed to his untimely death. Since we started with news of his death, here is â€œHeartworms,â€ where he reflects self-deprecatingly on his addictions, intoning â€œthereâ€™s too much blood in my alcohol.â€ (Also I stole the name of my drawing blog from a lyric in this song: â€œGhosts vomit over me.â€) An enterprising YouTuber has added a super 8 short by Derek Jarman for visuals:
I first heard Coil when I was a teenager and a big fan of industrial music. I loved Ministry, Revolting Cocks, Pigface, and My Life with the Thrill Kill Kult. Originally, I had picked up their cd, Loveâ€™s Secret Domain, because Iâ€™d buy anything Wax Trax put out. It came out in 1991, so I must have been 13 or 14 since I didnâ€™t buy it too long after it had been released. That record soundtracked much of my high school years, from toothy teenage blowjobs to acid comedowns watching the dancing patterns of my bedsheets, and numerous late night sessions hunkered over my journal writing bad poems and drawing cute boys. I remember playing their track â€œThe Snowâ€ on repeat. It is now a veritable classic of early 90s house music, albeit still somewhat anomalous for the genre. Here is the â€œAnswers Come in Dreams IIâ€ remix from â€œThe Snow Epâ€: [Read more]
In the popular imagination, bookshops in Notting Hill may be where bumbling Englishmen meet Hollywood filmstars. Last night it was where a bumbling art writer, played by myself, got to meet some of the UK’s most successful bloggers.
The venue was Book and Kitchen, who deserve props for the bohemian setting, mean jazz soundtrack and fantastic three course meal. Since there’s no such thing as a free meal, we bloggers were encouraged, between mouthfuls, to discuss our medium of choice.
You can check out the results on @blog10, an enterprising venture by a PR agency called Marmalade. There was a lot of talent and success in the room: from a book blogger who’s landed a UK and US publishing deal (Ann Morgan) to a young vlogger who has the brands queueing up to feature on her profit-making lifestyle blog (Abisole Amole).
Thankfully, eclectic London blogger Katie Antoniou had plenty to say, recalling the time when blogs first emerged as the honest antidote to “bullshit” editorial. (Integrity, it seems, is still a blogger’s best friend, even in the current climate of bribery and gifting.) “I don’t have the ego for journalism,” she explained, which seemed to resonate around the table.
Rona Wheeldon has a niche even more obscure than contemporary art. She is a flower blogger, who waxed lyrical about the potential for filming posts and hosting a YouTube channel. “Vlogs can show emotion!” she insisted, even though last time I checked, the written word can sometimes do the same.
Things turned comic when book bloggers Morgan and Kim Forrester revealed statistical spikes from wayward web users who stumble upon their sites in search of resources for sex tourism. We laughed about it, but it was a reminder that despite its academic origins, the web is still not the best place for serious discussions. Nevertheless, with their literate audiences, both bloggers have built readership and communities within their crowded field.
Indeed it was widely reported that finding an audience and a network of peers could still be the number one reason for starting a blog. Even if in recent years comments are very hard to come by (“Who’s got time to comment?” we asked). Time is an increasing issue, as one faces the introduction of a two speed internet where large web corporations choke smaller players. Morgan raised fears of losing the level playing field bloggers now enjoy.
Several of us bemoaned the encroachment of social media ads and promoted posts. The latest platform to introduce ads appears to be Instagram. Starbucks and UK supermarket Waitrose had reached out to a couple of the photobloggers among us. Although to be fair, their presence wasn’t totally unwelcome. Amole revealed a thriving existence of the coffee giants’ #redcups hashtag. She is relaxed about it.
As the meal drew to a close we took questions about blogging from twitter. One eager user requested three tips from each of us in turn. Find a niche. Use social media. Build a brand. The wisdom was flowing by this point. But perhaps interiors blogger Kate Baxter had the last word. Don’t get into blogging to get free stuff or money. It probably won’t happen. You may however one day be invited to a West London blogging salon. Things could be worse.
“Out of the Mouths of Artists” is a new bi-monthly series on the Bad at Sports blog. The series presents a space for guest artist bloggers–of varying career statuses–to write, to reflect, to pontificate on their current situations, failures and/or successes, and ideas on what it means to be an artist. “Out of the Mouths of Artists” also gives readers a glimpse into artists’ portfolios and studios.
The Man who saw the Man who saw the Bear
Guest Post by Michael Gimenez
For my first trip to the United States in the summer of 2000, I accompanied a contemporary dance company on tour in several Michigan towns as their photographer. I was afraid to live this journey through the visual prism of thousands of hours of American television series and movies that had saturated my mental images. I promised myself that I would look at each thing with virgin eyes, cleaned of any cinematographic references. Upon landing in Chicago, the view offered up and framed by the plane window struck me: I clearly remember having the impression of traveling through a TV screen, materialized by a yellowish haze and a myriad of swimming pools.
My very first vision of the American territory was exactly like a thousand other shots I had seen on television series. An aerial shot above a sunny metropolis.
Baseball fields. Traffic. Highways. Reflections. Skyscrapers. That was a bad start.
Twelve years later, some of which were spent in the School of Fine Arts of Montpellier in France and some producing art in Prague in Czech Republic, I planned a second trip to the United States. I had decided to fulfill a desire growing inside of me since first viewing motion pictures that had been made in the U.S.A.—a desire that 95% of French boys from my generation secretly wished to achieve. A road-trip across America. Skyscrapers. Spanish moss. Dusty roads. Red sunsets. Close encounters?
July 2012: Before I leave, my friends tell me that during their stay in a campsite a few hours from New York, they saw bears sneaking around their tent and eating their food. They tell me to be careful because I will probably cross paths with some during my trek.
For this trip, I also aimed to start a film project questioning why we still want to see and represent Native Americans as imaginary Indians. For this reason, I decided to stay a few days on the Pine Ridge reservation in Wounded Knee, which would be my last stop before dropping the car off that I had borrowed in Chicago. Wounded Knee is a highly symbolic place within Native history. It’s where more than 150 men, women and children were massacred in 1890, and it later became the catalyst of the American Indian Movement. The day before I hit the road to Wounded Knee, I looked at one of the movement leaders’ Wikipedia page—born in Pine Ridge, activist but also movie actor, Russell Means. I was surprised to see a date of death beside his name, thinking that it was a mistake. I was immediately stupefied to learn he had died that very day. For lack of meeting Russell Means in person, I would go to his funeral. He had returned to the reservation to die. A missed encounter.
September 2012: While I’m stopped in Marfa, Texas, the young French girl who is hosting me tells me all about the beauties of Big Bend Park, where she and her friends had met a bear, and how it was wonderful.
I recently started creating 3D models of edifices and monuments to incorporate into Google Earth. I started it somewhat spontaneously after finding out that the factory chimney towering over my hometown of Rive-de-Gier, which is classified as an historical monument, didn’t exist in this virtual world. The chimney is more than a century old and is as high as the hills that surround the industrial valley where I grew up. At one point in history, it was the tallest chimney in all of Europe, standing 360 feet tall. The landmark is visible from many spots over town, even from my parent’s house. My dad worked in the metallurgic factory connected to the chimney for 45 years.
Currently, I am finishing a model for the gate and memorial of the Wounded Knee cemetery. Next, I will make the Haymarket Square Memorial. On May 1st of this year, I found out that International Workers’ Day originates from the workers’ struggle to install an eight-hour shift right here in Chicago, back in 1886. Many of them were killed. These types of edifices also need to exist on the virtual globe.
Mid-September 2012: While crossing the Navajo Reservation in Arizona, I give a ride to Native hitchhiker who is going back home to Kayenta. When he gets out of the car, he tells me to be careful because there are a lot of wild animals on the road. I won’t see a single one.
For the past three months, I have been working on a documentary about a movie that made a mark on me when I saw it in the nineties, and didn’t receive fair recognition. Clearcut is a great thriller, but it primarily presents an unseen and non-stereotypical characterization of Natives. The Canadian film was actually made by Polish director Ryszard Bugajski. In April of this year, just before leaving for Chicago, I met and interviewed Ryszard in Warsaw. His analysis regarding the way his film was received in North America—very well by Native people, very badly by Canadians—was revealing for me. He defended the proposition that a European person would actually be in a better position to depict a sensitive and typically American issue like Native genocide. Ryszard himself had to flee Poland to Canada to escape the Communist regime; he knows about oppression. Empathetic, but impartial. Free of guilt.
End of September 2012: I’m in California, halfway into my road trip. The grizzly waving on the state flag is the only bear I have seen so far.
The more I learn about the United States, the better understanding I have of European history. Because I lived in Central Europe for several years, I can now see the Polish, the Czech and the Hungarian influence on the construction of American history (especially on cinema) and on Chicago, which houses the largest Polish community in the U.S. and the artists’ neighborhood Pilsen.
October 2012: I stay for a few days in Yellowstone Park, set on seeing a bear. Bears are extremely active in the fall because they have to fill up before going into hibernation. The park is overpopulated… with warning signs explaining how to hide your food and stay alert, et cetera. Instead, I venture off treks with my camera as my only weapon. Not a single fur.
I also approach my work by focusing on new formats generated by what we call “the Internets”. I make use of different on-line media (comments, forums, YouTube, Google Earth, newspapers, etc.) as raw material to incorporate in my installations. For instance, in the installation Punctum Remotum, I wrote a short novel narrating various YouTube videos. And in the video Drammatical, I transformed the user-comments of an online USA Today article into a multi-dialogued video.
November 2012: Just before I return to Europe, a friend takes me to the Chicago Zoo so I can at least see a real-life bear on American soil. It’s already very cold, and the zoo seems to be asleep. Most of the animals are trying to keep warm. We finally reach the bear neighborhood to find the other side of the fences completely deserted. We run to the polar bears’ swimming pool—it’s empty. Even the polar bears are cold in Chicago? Anyway, they’re invisible. At least until spring.
Today, two months after landing in the Windy City for the fourth time, I’m starting to seriously get used to the idea of living, working and creating in this city. Then my girlfriend is offered her dream job—a job that will take us away for three years to Glasgow. Scotland. Back to Europe.
I look at the red carnation that has been poised in a glass jar on the kitchen table for more than two weeks. Its petals haven’t quivered. In this country, flowers don’t rot. The red flower is mocking me as if she knew she was just a picture. Eternal. Virtual.
Now, I think back to a typically French expression used to define a person who speaks of things about which he doesn’t know: “the man who saw the man who saw the bear.”
Michael Gimenez (b. 1977) received a MFA from the School of Fine Arts of Montpellier, France. Recent exhibitions include ‘Rio, Ano Zero’ at 37a Mostra Internacional de Cinéma, São Paulo; ‘Global Locals’ at Galerie NTK, Prague; ‘Drammatical’ at ETC gallery, Prague; ‘Exuvies’ at Galerie 35, French Institute, Prague; ‘Punctum Remotum’ at Galerie Living-Room, Montpellier; and ‘C’est mieux si on reste amis.’ at Galerie Saint-Ravy, Montpellier. See more of Giminez’s work at www.michaelgimenez.com.
Guest post by Virginia Konchan
Photography must annihilate itself as medium to be no longer a sign, but the thing itself.
Ben Gestâ€™s photorealist photography, comprised of stark, neo-classical tableaux, depicts alienated subjects engaged in workaday and domestic tasks, and carries a full fetishistic load in an image saturated cultureâ€”that of the evacuated figure, from painting, as well as the signature of the â€œauthor,â€ as declared dead by structuralist critics.Â The “surface reading” strategies of Sharon Marcusâ€™ and Stephen Best, Francois Dosseâ€™s call for the â€œdescriptive turn,â€ and Bruno Latour and Erving Goffman practice of â€œflatâ€ reading based on actor-network theory (the game model of human interaction) connect to the â€œflatâ€ or two-dimensional evacuation of depth fields, suggesting that as the text is now being â€œreadâ€ like a screen (the orthographic significance of the word alienated from semantic, affective, and cognitive percepts), so too are the visual images (in figurative art, the appearance of the other), we consume.
For Roland Barthes, this surface quality was a limitation of medium (the photograph is undialectical, as a denatured theater where death cannot be contemplated, reflected and interiorized: Â the foreclosure of the Tragic excluding catharsis), yet this slickness of surface is also a function of the occluded depth of capitalist subjects, wherein intimacy, futurity, and affect, because unable to be represented (priced, and sold), ceases to exist first as a cultural value, then, as a cultural experience (temporally, of duration rather than instantaneity). Â Â A privatized market first commodifies then distributes the sensible (Marx’s dream of the Â ‘liberation of the senses’ of unalienated individuals in unalienated communities) fueling desiring-machines to demand, yet never receive, aporias of meaning: Â presence, aura, soul.Â [i]
The digital reproduction of the photograph and the text share an analogous relationship, foremost in hierarchies between the word (letter, or sign) and image (symbol, or referent). Â Today’s medium specificity (Clement Greenbergâ€™sÂ belief that â€œthe unique and proper area of competenceâ€ for an art form corresponds with the ability of an artist to manipulate those features specific to a medium) is now metaphorized in the relationship between a reader and a text, or a viewer and an artwork, not as an encounter or relationship, but an interfacing, between user and electronic text, or screen (N. Katherine Haylesâ€™s media specific analysis in “Print is Flat, Code is Deep”). Â Barthesâ€™ descriptions of photography as “messages without a code”Â describes the limitation of the medium, for the photograph, yet this obviation of meaning has become an conscious aesthetic in post-structuralism, evacuated of content and intention. Â For Hegel, â€œartâ€ was only art in subordination to meaning:Â modern art, in a post-Reformation world, for Hegel, wasnâ€™t therefore â€œart,â€ but rather abstracted potential.Â Â [ii] Â Â The desire to decode photography’s â€œmessage without a codeâ€ Â may be what constitutes the dream of absolute (not reified) presence (Barthesâ€™ Winter Garden Photograph):Â the â€œthe text of pleasure” or sublime (dynamic or technological, wherein perceptual synthesis temporary collapses in experiencing the material force of a supersensible idea, whether of beauty or horror).
Affect theory provides aÂ rational-empirical account ofÂ what we know intuitively: Â the sublime has a life of its own.Â The jarring quality of paintings such as Edward Hopperâ€™s â€œNighthawks,â€ Edvard Munchâ€™s â€œThe Scream,â€ Francis Bacon’s apocalyptic friezes, and Frieda Kahloâ€™s self-portraits, fix such images forever in our collective imagination, for giving form to a mediated, yet still felt, aspect of human experience.Â Just as CÃ©zanne sought to capture the â€œapple-ness of apples,â€ and Russian formalist Victor Shklovsky the â€œstony-ness of stone,â€ any discussion of the sublime returns us to logos (language’s ability to embody, and evoke, objects).
(Francis Bacon, “Study after VelÃ¡zquez’s Portrait of Pope Innocent X,” 1953)
The absence of meaning in photography is its power, conveying its â€œmessageâ€ through semiotic rather than semantic means. Â In writing, an absence of meaning can take, according to Derrida, three forms:Â mathematical meaning; agrammaticality (â€œabracadabraâ€); and the social contexture of meaning (preestablished symbolic and linguistic codes), implying that the limitations for what one can “say” are scripted, in photography, by medium, and in the text, by culture as well as genre: Â the associative logic of poetry requiring a different reading strategy than that of linear prose.
Modernist paintings, like Egyptian hieroglyphs or the intricate symbology found in the Lascaux caves, complicate the boundary between image and text (Cy Twomblyâ€™s abstract expressionist paintings were inspired by texts from StÃ©phane MallarmÃ© to Alexander Pope, incorporating baroque themes and titles, such as Apollo and the ArtistÂ and traces, or erased marks of textual inscription). Â Belgian surrealist artist RenÃ© Magritte, of course, creating the watershed moment in art history when the act of visual representation was, in his 1928 â€œCeci nâ€™est pas une pipeâ€ rendered counterfactual (ironic) through the insertion of text.
Flatness is not always the imageâ€™s refusal to yield meaning:Â it can be its apotheosis.Â As AloÃ¯s Riegl says:Â â€œBas-relief brings about the most rigid link between the eye and the hand because its element is the flat surface, which allows the eye to function like the sense of touch; furthermore, it confers, and indeed imposes, upon the eye a tactile or rather haptic, function . . . ensur[ing], in the Egyptian â€˜will to art,â€™ the joining together of the two senses of touch and sight, like the soil and the horizon.â€Â [iii]
During the 1920s, Russian film director Sergei Eisenstein and Dziga Vertov explored the technical potential of montage, developments new media theorist Lev Manovich claims to underlie the aesthetics of contemporary video.Â Eisenstein believed montage could create ideas or have an impact beyond the individual images (two or more images edited together create a â€œtertium quidâ€ or third thing making the whole greater than the sum of its individual parts). Â Â How is this â€œtertium quidâ€ experienced in a photograph, or, for that matter, a text? Â Gestsâ€™ figures are â€œall endâ€ (terminal subjects, trapped in contingency) and flat to the point of disappearing from the surface of the plane.Â To say, however, that flat images are a â€œrealistâ€ or photorealist art, or that visual art depends upon language to enter signification has troubling implications, refusing to consider the bounds of perspective (from the artist, the medium, and the spectator). Â Yet, in exploring photographyâ€™s medium (indexical and reproducible), we can begin to understand how the assignation of â€œpost-photographyâ€ relates to that of â€œpost-literacy.”
EvenÂ Dickinson understood depth perception (phenomenologically, and politically, in the granting of subjecthood, rather than treating the other as an object or manipulable industrial machine – vending, milking – in the service economy) to be predicated upon metaphoric hierarchy:Â â€œ . . . We can find no scar,/ But internal difference,/ Where the Meanings, are–“). Â Â The rise of the image and subsequent degradation of language to emoticons is a function of technocapitalism, advertising and marketing blitzes, and bipartisan racketeering, whereby independent thought is crushed by neo-fascist fears of the unknown (the wizards behind the screen?)
Rather than aspiring to the denotative powers of text (a Gordian knot, interpretatively), highly stylized photography (Gest, Thomas Struth, David LaChapelle) suggests a desire for the image to become purely connotative, appropriating the iconicity of the mirror (the only purely indexical object). Â Struth: Â â€œPhotographs that impress me have no personal signature,â€ and yet this depersonalized aesthetic doesnâ€™t impede the sheer pathos of his museum photographs, juxtaposing spectators at the Louvre with, for example, the shipwrecked figures in ThÃ©odore GÃ©ricaultâ€™s Raft of the Medusa. Â Struth’s museum-goers observe rather than participate in history (religious and mythological narratives), formalizing Western Artâ€™s debt to Christian symbolism, but not attempting to subvert or parody this tradition.
(Thomas Struth, Hermitage 1, St. Petersburg, 2005)
Reading demands, as Guy DeBord says, making judgments at every line; Â how does this description of literacy accord with an accurate perception of the imago, as a two-dimensional object?Â [iv]Â Modernists’ dream to find forms of representation adequate to experience of phenomenal â€œreality,” once declared a failure, in morphing from the rejection of authority, the subject, and meaning, to a worship of the object, now worship the frame (material context) itself. Â For visual art the context of the image is doubled:Â the literal frame, as well as the cultural space in which the work is displayed, distinguishing it as an objet dâ€™art, worthy of consecration in a public space.The shifts, in constructivist and futurist movements, between art’s use-value (e.g. painter Alex Rodchenkoâ€™s poster art, furniture, wallpaper and fabric), to lâ€™art pour lâ€™art, had aesthetic and economic implications (the feared aestheticization of politics and politicization of aesthetics): Â today, conceptual art trumpets its value-lessness as a form of waste aesthetics: Â resistance to cooptation by the market, and utilitarian ideals.
Following suit, Gest’s figures, while ranging in age, largely white and middle class, are pictured in nuclear family couplings, or alone, tending to tasks in well-appointed homes and state-of-the-art kitchens, en route to work, or at the workplace itself.
(Gest, â€œJoe Finishing Lunch” 2005)
In Gest’s work, these quotidian scenes (shaving, shelving books at a library), are a form of anti-epic: Â representing the habitus of daily living. Â In â€œBen and Dawnâ€ (below), the couple is preparing dinner:Â Dawn manifesting the vacuity of non-presence, and Ben, absorption in his task (forming meat patties). Â How to read these allegories in which narrative is supplanted by the gaze (either off-center or vacant)?Â Â Gest heightens the post-Enlightenment collapse of progress narratives and a unified self by refusing the viewer a vanishing point or horizon line: Â his subjects’ expressions are frozen in shock or ennui. Â The unmitigated solitude of many of Gestâ€™s subjects also suggests the impossibility of self-knowledge or consciousness, particularly of class.Â Mired in transitional situations, and rarely facing the camera directly, these subjects, as they water the lawn, or pause before exiting a brand-new SUV, manifest an innocence of themselves as complicit agents in or victims of commodity cultureâ€”or, as posed subjects. Â Sentience is indeed on display in Gestâ€™s portraits, but this sentience is often in the service of material entrapments rather than the subjectâ€™s experience, shown benumbed in these portraits of status quo maintenance without the promise of deliverance (through class ascension, religion or theater). Â As Baudrillard says, we live in a â€œjungle of fetish-objectsâ€:Â in order for an art object to free itself from fetishization it must first emerge as a â€œnewly victorious fetish,â€ then work to destroy itself as a familiar object by becoming monstrously unfamiliar.Â â€œThis foreignness is not the strangeness of the alienated or repressed object,â€ he adds.Â â€œIt excels through a veritable seduction that comes from somewhere else . . . by exceeding its own form as a pure object, a pure event.â€Â Â [v]
The fantasy of art qua object is a desire for it to eventually become, in a Zarathustrian sense, Â event: Â Brechtian theater, Jerzy Grotowskiâ€™s â€œtheatre laboratoryâ€ (Teatr Laboratorium), the Opernhaus Wuppertal of Pina Bauch. Â Michael Fried opposed art and objecthood in his 1967 essay relating objecthood to theatricality, wherein the reader or viewer is necessary to bring the interpretive act to completion: Â in other art forms, however, the line is easily blurred. Â A wholly intentioned work of art, or Frankensteinian, bioengineered production of human life (dramatized in movies such as Synechoche, New York, The Truman Show, and the Tom McCarthy novel Remainder) enact the fantasy of a subject with the power to micromanage contingency (i.e. weather), creating others as a pure extension of the author-producer’s will (the sinisterÂ sine qua non of formalist aesthetics)? Â FromÂ Remainder:Â Â â€œOpening my fridgeâ€™s door, lighting a cigarette, even lifting a carrot to my mouth: these gestures had been seamless, perfect. Iâ€™d merged with them, run through them, and let them run through me until thereâ€™d been no space between us. Theyâ€™d been real; Iâ€™d been real without first understanding how to try to be: cut out the detour.â€ Â Â McCarthy contemporizes the Wagnerian dream of the â€œtotalâ€ work of art, by attempting to solve for indeterminancy in plot, language, nature: Â the post-industrial spectacle of by which citizen-consumers, are already, albeit unconsciously, enthralled.
Fried turned to photography with the 2008 publication of Why Photography Matters as Art as Never Before, Â exploring works by Bernd and Hilla Becher, Jeff Wall, and Andreas Gursky, asserting that the poles of anti-theatricality and absorption are central to the turn by recent photographers towards large-scale works â€œfor the wall.” Â The tableaux vivant of these photographers, and the work of Gest in particular, attenuates the politics of spectatorship by rendering the viewer complicit in the subject’s performance not of self-consciousness, but the lack thereof. Â In Gest, we observe, voyeuristically, subjects in media res, orÂ engaged in repetitious labor (domestic and corporate): Â these scenes may be â€œfor the wallâ€ but their very nature is theatrical (constructed), forecasting the transition from art as object, to event.
(Gest, Kate Fixing her Earring, 2005)
Narratives of subject formation (or, in painting, a reconstitution of the figure, whether rendered as grotesque by Dana Schultz, or pornographized, in Egon Schiele), continue to be elided by the neoliberal death of extra-aesthetic context, heralded by Francis Fukuyama as the end of history (therefore allegory, Manichean and otherwise, and narrative): Â the fracas of the negative sublime (eco-catastrophes, Warhol-inspired readymades, appropriated and digitally reproducible art).
Art-as-event (the â€œrevised sublimeâ€) has the potential to loosen the hypnotizing Â inertia of the image, encouraging passive spectatorship, and the dangers of pure formalism (the reduction of art to ornament, or frame, and language to citational and ironic metacommentary, ceasing to exist in or interpolate with the world) allowing space for critical reflection, eroticism, and presence-as-grace.
Whether all art is reification, as Hannah Arendt said, or whether the war is still being waged between aesthetic reification and the counter-concept of aesthetic use value (both prey to commodity fetishism, whether by cognitariat aesthetes and/or the market), the final criteria for artistic “value” or proof of art’s autonomy may not be decreed by the moral majority (popular or critical opinion) or its price tag (floating or fixed), but its participation in a sacrificial economy, for the purposes of extirpation: Â to reject the bankrupt calculus of credit economies and fiat aesthetics to risk annihilation, so as to rise from the death of ontological and literal debt (posthumously, for Van Gogh) into the shock ofÂ signification (G.H. Hardy’s aesthetic criterion marrying unexpectedness to inevitability): Â the real.
[i]Â Roland Barthes, Camera Lucida (New York:Â Hill and Wang, 1980), p. 90.
[ii] Roland Barthes, Image-Music-Text, trans. Stephen Heath (New York:Â Hill and Wang, 1978) p. 45.
[iii] Â Qtd. in Gilles Deleuzeâ€™s Francis Bacon: The Logic of Sensation (Minneapolis:Â University of Minnesota Press, 1995).
[iv] Â Guy DeBord, Comments on the Society of the Spectacle (Verso Press, Brookyn, 1998), p. 29.
[v]Â Jean Baudrillard,â€œSimulation and Transaesthetics: Towards the Vanishing Point of Artâ€ (International Journal of Baudrillard Studies), web, Vol. 5, No. 2:Â July, 2008.
Virginia Konchanâ€™s poems have appeared inÂ Best New Poets, The Believer,Â The New Yorker,Â andÂ The New Republic, her criticism inÂ Workplace: Â A Journal for Academic Labor,Â Quarterly Conversation, New Madrid,Â andÂ Boston Review, and her fiction inÂ StoryQuarterlyÂ andÂ Joyland, among other places. Â The recipient of grants and fellowships to Scuola Internazionale di Grafica, Ox-Bow,Â and Vermont Studio Center, Virginia is co-founder ofÂ Matter, a journal of poetry and political commentary. Â She lives in Chicago.
Is this ok? Is this a responsible use of this privilege? How much does Bad at Sports pay its writers? Its readers? I’m like you, reader. I’m in the weeds. I’m in the thick of it. Everyone is paying everyone else too much. Our government runs smoothly but we don’t have any use for it. There are no trains and no one runs for anything, not even office.
This is a record of this moment but also a place to put open tabs. We should all share all the open tabs. The radio today told me social media was 2000 years old because we used to tell each other things too. I turned off the radio and listened to myself singing and chopping.
- Jim Davis (Princeton [but for this work: Chicago] filmmaker)
- Jim Davis (Muncie visual artist, writer) (also excellent to see a sentence where both “artists” and “entertainment” are in quotation marks)
- Jim Davis (“Dallas” actor)
Also, this band, The Fugue, that I saw at Bard in 2002 or 3 (first year of college). They were friends of a friend and they played a good show. Then, this year, I found this funny clip on youtube (though my interest in television courtroom interruptions).
This led me to re-visit this.
(which is really part of that this)
The re-release of Codex Seraphinianus by Luigi Serafini (which learned about from Bad at Sportsers PvZ and RH).
idyrself by Krystal South.
Editions and Additions by Jacob Edmund
(Draft for) Infinite Black FlagÂ
This other medium inane idea I just made up.
A gif for every one of 1001 Nights.
A list of the dumbest lists on BuzzFeed.
Under 1 who is under 1 (part of a profile on an athlete/artist who is 8 months old).
Sibling Cinema (thanks to the Frameworks list-serv for responding so well to my query) :
- George and Mike Kuchar,
- Jonas and Adolfas Mekas,
- James and John Whitney,
- Mark and John Jr. and Michael Whitney,
- Paul and Greg Sharits,
- Peter and Kathy Rose,
- The LumiÃ¨re Brothers,
- Jane and Louise Wilson,
- The Brothers Quay,
- Jem Cohen and Adam Grossman,
- Dziga Vertov and Boris and Mikahil Kaufman,
- Tom and Ed Bowes,
- TwinArt Sisters,
- Bruce and Norman Yonemoto,
- Reggie and Warrington Hudlin,
- The McDonagh Sisters,
- Nadjoua and LindaÂ Bansil,
- The Cifuentes Sisters,
- Albert and David Maysles,
These three, posted elsewhere, but that do something together:
Guy Sherwin â€” Man with Mirror (1976/2011)
Peter Campus â€” Three Transitions (1973)
The Marx Brothers â€” Duck Soup (1933, excerpt)