by Autumn Hays
Considered to be one of the most renowned performance artists, Ron Athey began his works in the 80s. They are notorious for including aspects of S&M culture and itâ€™s relation to the AIDS crisis. Atheyâ€™s iconic pieces focus on a wide range of subjects including sexuality, religiosity, trauma, gay identity, loss, illness and ritualism. Raised with the expectation that he would become a Pentecostal minister, and after running away to L.A. and coming of age in the milieu of the punk rock underground, Atheyâ€™s work grew out of a complex performativity that still informs his art practice today. In 2013 Ronâ€™s first book dedicated to his work was published entitled Â Pleading in the Blood: The Art and Performance of Ron Athey,Â edited by Dominic Johnson. The book includes writings by peers and scholars such as Guillermo Gomez-Pena,Â Antony Hegarty,Â Robert Wilson,Â Lydia Lunch,Â Bruce LaBruce,Â Amelia Jones,Â Jennifer Doyle,Â Homi K. BhabhaÂ and others. At the start of February, Chicago was host a legendary performance artist, Ron Athey visited Chicago. I was lucky enough to attend his performances, lectures and snag him for an interview. Here are some excerpts from our discussion.
AH: How it feels to be back in Chicago?
RA: I think I had more pre-anxiety about coming here, memories of staying here with Lawrence Steger and doing things with him. I was shocked and went into the shivers from the cold when got off the plane, not wearing long underwear. Itâ€™s not like London is warm, itâ€™s moderate and miserable there. Where as here needing many layers, I dig it.
AH: Tell us about he last time you were here and the last performance you did.
RA: I had to look at my own notes, I was here twice in â€™99 doing Solar Anus so at Hot House and at Chris Kellnerâ€™s gallery Hook Torture and I hadnâ€™t realized I havenâ€™t been here since then.
AH: Yeah itâ€™s been a while
RA:Yeah, I mean climates change. Randolph Street Gallery closed and all those places I would have went back to.
AH: Iâ€™ve actually been through the Randolph street archives and have seen videos of your work there and you really could feel its loss once it was gone here. I amÂ interestedÂ as you are here working with Defibrillator a newer performance space what are the correlation and difference between these kinds of spaces in this new kind of art climate?
RA: I think it just takes energy to make things happen. Itâ€™s not really that the climate is any different. A lot of spaces with the same history as Randolph Street that go back to NEA funded times, but really even before that these are artist run spaces and they donâ€™t, move with the times. So there was this gap and it takes someone high energy like Joseph (Ravens) to get people to work together. I mean even for these pieces I am doing this week and that he realized that Defibrillator itself would be a crunch and he found the right place off site, this is another way of working the art space because the space is so important. Some pieces I feel like I donâ€™t want to be in a place that shows work, like you know this site specific thing becomes a more neutral space than that black box or white wall hygiene kind of space.
AH: Your work is very versatile where you can perform in a lot of different kinds of spaces. I mean you can do that black box theater, the white-walled gallery, you can do performance art spaces or even S&M clubs so you have a versatility in where you can perform and also a little bit in your performativity, you engage various kinds of performance. Whatâ€™s the difference in working in these spaces? Is there a benefit to being flexible?
RA: Well, I wish I could still perform in clubs still, but I did evolve out of that scene. That allowed me to workshop before even any idea of funding to make the gig possible came up. For some pieces I think I might be precious about it being there. I tend, since I started doing the self-obliterations, I like being in with the audience. For the most controlling side of me, a perfect black box with the floors freshly painted and super duper lights, because youâ€™re not fighting the white wall sucking the light out from one minimal light that happens to be shining. Itâ€™s a more controlled situation and I do work in lighting illusions and those sorts of things. So thatâ€™s if Iâ€™m being precious but itâ€™s not necessarily the best feeling, the way I feel interactive with the audience or the space. But I think to get away from those white gallery walls I did start staging pieces in the middle of the room so that the people are the frontdrop and backdrop. You know I donâ€™t come out of this tradition of thinking of live art as an extension of gallery, my work doesnâ€™t come from there, I fully understand work that does but Iâ€™m not so keen on thisâ€¦ of course I love the perfect image, the perfect photograph but thatâ€™s not the work. Iâ€™m always concerned with how many cameramen are in there. I thought we were watching a work.
AH: Especially nowadays with camera phones itâ€™s interesting to have that camera lens constantly there.
RA: I think you have to think about what you are not experiencing while looking for that shot and also, do you care about the work, or are you just documenting your own life?
AH: So we touched on your definitions of live art and performance art. There are always different definitions. What are your thoughts on that?
RA: I think you get this polarization. This is the gallery school, and this is the theater school, but actually my background was through the Pentecostal church, particularly woman evangelists who did illustrated sermons starting in the 20s with Amy Semple McPherson, who built Angelus Temple in Echo Park and later Miss Velma (Jaggers) who built the jeweled altar from the Book of Revelations and who would appear as the whore of Babylon swinging in on a crescent moon using all the 70s technology, like the echo box, strobe lights and fog machines. So, performance art is this other type of sacred theater without the belief system in it. In abstract terms I might still use a thing like the audience is the witness, and its not about second guessing what their boundaries are, what they will experience, what they come in the door with. Itâ€™s impossible to know. Itâ€™s a mix of things, which is what it should be.Â Also itâ€™s about what mode you are in. Itâ€™s obviously not acting, so itâ€™s just full of these triggers to go into, not an altered state where you look like your fitting or asleep but some heightened state. I like art that rides a line between art and not art at all.
AH: I was wondering if you could tell us more about your book, â€œPleading in the Bloodâ€, and your process of making it.
RA: To start out with the book, you have to open archives that you didnâ€™t even know existed. And here is where I have to give some kudos to social media. I am very linked in to people in LA, people from the late 70s and early 80s Goth and Punk scenes. So I was able to come up with materials, confirm dates, and stories through there, and then track down the photographers. All I ever had was the newspaper, the tabloids, the rough printed images, Xeroxed and scanned, you know that kind of thing. And then I started getting closer to the source of the original image. It felt like I was perusing someone from a David Lynch movie, youâ€™re in a hotel room with seven 5by7s in a brief case. So you track that down and try to flesh out some of those stories, which is a harder period for me to flesh out. And working with Dominic Johnson who is a young academic at Queen Mary University, London. He was clear about what heavy academics who we liked in common, but I was clear that I didnâ€™t want it to be one of those artist books with three academic essays in it and lots of pictures so that no one ever, except for people in school, ever read the writing because its inaccessible outside the bubble. I wanted to give it a testimonial voice not just an academic one.
AH: Do you have any advice for younger artists attempting to learn the craft of making performance art?
RA: The key element of making work is immersion. Rather than doing research as a strong guide, let it be something you soak up. There is nothing sane about making performance art.
Defibrillator, Hook Torture, and Mana Contemporary pooled their efforts to showcase Ron in Chicago this month. Each night was filled with a wide mix of viewers, from pierced punks and goths, old school Chicago underground, art students, and art academics, many eager to see Ronâ€™s work in person. He performed two works on two separate nights, â€œIncorruptible Flesh: Messianic Remainsâ€ and â€œSebastianâ€ featuring Jon John and Sage Charles.
Messianic Remains is part of Atheyâ€™s Incorruptible Flesh series. The series started in 96â€™ and references the dark reality of living with AIDS. Athey talks about the piece saying it stems from â€œstill living but not living bodiesâ€. 10 years later in Glasgow, Athey did a solo individual piece, 6 hours long. The third part focused on the Mythological. Now this 4th and final chapter, was performed in Chicago at Mana Contemporary on January 31st. The work reveled in a religious grandiosity and explored Ron Atheyâ€™s body as a post-AIDS entity: a survivor. The work also looks at Atheyâ€™s own bodies ageing, and seems to shake hands with notions of death. The choreography is inspired by Kenneth Anger’s short film, Lucifer Rising.Â
The audience came in on to Ron laying down on ladder sitting on two wooden sawhorses with a baseball bat, swollen glands, and his head latched to a series of hooks in a crown of thorns style lining, his head connected to the wall. Though the preparationsÂ for this performance were not part of the audiencesâ€™ viewing, many felt the preparations, though unseen, were a large part of the work. Clear gloves were handed out and the audience dipped their hands in a pale Vaseline before taking turns touching Atheyâ€™s body as he laid on display. The offering of his flesh was both a gift and an obligation as viewers chose to experience the tension and pain up close. Ron than rises for a mythical, almost Egyptian dressing ceremony and moves to a new part of the gallery where he begins to read text from Our Lady of the Flowers, Jean Genet, specifically â€œDivineâ€™s Funeral.â€
The very next day Ron Athey, Jon John and Sage Charles preformed â€œSebastian.â€ While interviewing Ron I had asked him about Working with Jon John and Sage.
â€œWe have this great chemistry where we trust each other, we donâ€™t have to plot out everything. Youâ€™re going to do what you need to do with the goal of making this action happen. Easy directions within a choreographed frame. What is Sebastian? I donâ€™t know. I think thatâ€™s where live work can be surprising. If you know what you want to prove rather than explore something youâ€™re just strong-arming a result. The potential of live experience is so beyond that outlined vision that Iâ€™m doing. It took me a long time to understand that.â€
In this work Athey is taking on the role of St. Sebastian, a saint that has also become a homoerotic icon. The event starts with Sage and Jon John making their way through the crowd in a procession towards Ron, who is already hung up on a ladder, tied with red rope. As Sage drums, Jon John climbs a second ladder to meet Athey and begins piercing him with arrows. Ron begins to scream and chant in performanceâ€™s best ritualistic shamanism. Jon John then fills the role of St Irene and begins to heal Athey, spreading lotion on Atheyâ€™s body, eventually removing the arrows and as Athey bleeds he helps him depose down from ladder and onto a table where they cover him in a white cloth. For the final and perhaps most touching part of the performance, one that had echoes of the NEA controversy, Jon John cuts sections of cloth-covered in Athey’s blood and places them in tiny frames handing them to random audience members.
Ron Atheyâ€™s work certainly isnâ€™t for the squeamish, but despite the inclusion of blood and body modification I didnâ€™t find the shock value of the work to be any kind of crutch or sympathetic tool. Rather is was a means of performativity that outwardly engaged Atheyâ€™s body as a gay, post-AIDS, religicized, performative body. When looking at his work, the dense symbolism and actions, the controversy and the intense metaphoric value, I feel like ending this with one of my favorite quotes from my interview with Ron Athey that I feel addresses his work, process, and in a way the very practice of performance art.
â€œIâ€™m actually at this place in performance art where I think everything is just an entry point. You can say this is about your mother, this is about this accident, this is about AIDS, but itâ€™s actually not what itâ€™s about. You donâ€™t know what itâ€™s about till you do it live, thatâ€™s why itâ€™s live work. I have to bring something to life to make work. There has to be uncertain things within the framework of the piece that allow it to go as it will.â€
There was a family in our neighborhood growing up and they always had the very same standard, gray poodle. It was always called Cooper and in every one of the family’s Christmas cards, Cooper was present, represented at a variety of ages. You see because when one Cooper died, the family procured another, younger, gray poodle puppy, to whom they bestowed the same name. While each generation of Cooper possessed its own distinct characteristics â€” one more playful, another a nippy grump, another dedicated to one family member alone â€” over the course of time, and in the collective family memory, all Coopers blended together into an amalgam that was difficult to parse. People also clone pets (a more expensive means to the same end, perhaps) and here too an underlying question of “I”ness comes up which I find particularly interesting â€” especially when linking to last weeks’ interview with Mary Jane JacobÂ and ideas of the Buddhist non-self, or even before that, the possible identities of objects, as described byÂ JoÃ£o FlorÃªncio. To further investigate ideas of self, I asked Meredith Kooi, an old friend who recently moved to Atlanta in pursuit of Â a PhD.Â She is also the editor for Radius, an experimental radio platform based in Chicago and has a forthcoming paper in Contemporary Visual Studies ReaderÂ (Routledge). Her writing was also published inÂ ASPECT: The Chronicle of New Media. We do not talk about the identities of others, however. Instead we talk about what constitutes the self and how autoimmune flare ups might discourage a cohesive understanding of “I.”
Caroline Picard: How do you conceive of the self? Is it singular?Â
Meredith Kooi: To answer your question, â€œHow do I conceive of the self?â€ I need to clarify that I am not referring to anything necessarily related to â€œidentity.â€ In a previous work of mine from 2008, a zine calledÂ Clearing the Clutter: Losing the Self to Greener Pastures, my introduction included a list many different ways I could name my identity. Â At the same time, I tried to distance myself from all of those identifyingÂ nouns. The piece fell short, though, because it did not address Â some sort of transcendental self, some sort of essential essence that each person is and has. At the time, I was highly influenced by yogic philosophies of self, accounts of a self are inclined toward the sacred. I can’t and don’t know how to deal with them particularly at this moment. Maybe I’m too ignorant and cynical, not enlightened.Â I am, however, intrigued by the view that the entire universe exists within the self; this might be related to the microbiome in some way. But at the same time, there are these binaries used to explain the workings of the world. I’m not so into these binaries exactly, even though there is the notion that these are constantly in interaction with each other and need each other to make a whole.
My particular interests in notions of the self for the past few years have stemmed from experiences of autoimmunity. An autoimmune disease is one in which the self, meaning the patient’s body, doesn’t recognize some part of itself. It treats that part as if though it were a nonself or not-self, as other material foreign to the body: bacteria, viruses, identified cancers, and etc. My interests in this experience lie in both the biological/physiological processes of the autoimmune disorder and the way the patient internalizes and describes this condition to herself. I ask: â€œWhen the body treats itself as if it were not itself and works to ‘destroy’ it, what can that mean for the patient’s understanding of self? Can there be an understanding of a whole, intact self?â€ These disorders have been historically psychologized and described as a result of not knowing oneself, one’s enemies or friends, and one’s role in the social order. This has led me to question broadly what is â€œselfâ€ and what is â€œotherâ€ in order to understand what these disorders have meant, mean presently, and can mean in the future.
The philosophical tradition of self and Other is rich and long; I am still working through a number of different schools of thought on the subject. I can’t just align my thoughts with any one particular approach. There are important aspects from each that Iâ€™ve adopted in order to gain a better understanding of self, Other, nonself concepts. Jacques Derrida’s writing on autoimmunity has been particularly influential for my thoughts on the relation between self and other, and leads me to wonder about the political nature of the autoimmune as it relates to theÂ im-possible: that which â€œmust remain (in a nonnegative fashion) foreign to the order of my possibilities, to the order of the ‘I can’ â€¦ of an unforeseeable coming of the other.â€ (Derrida,Â Rogues, 84). However, in this â€œevent,â€ what does it mean for the self to present itself to the self as the other (a mouthful I know); as the â€œirreducible and nonappropriable diffÃ©rance of the otherâ€? (Derrida,Â Rogues, 84) This formulation ultimately leads to questions of ethics and responsibility, which is also important to how I conceive of the self. And this kind of throws a complication into the mix of Emmanuel Levinas’s ethics perhaps: where the Other that confronts us as Other is really one’s own self. Though, I am not totally sure of this position, and won’t try to pretend that I am.
So, to answer your question in other words, no, I do not conceive of the self as singular, though this is not necessarily related to multiple identities or hybrid identities. I believe there is a multiplicity of selves inherent to the self, and I arrive at this through a consideration of autoimmunity and the practice of making images, photographs, that I believe have an autoimmune logic worked into them. This intersects with my interests in the artistic and philosophic tradition of mimesis as well, but maybe that is for another question!
CP:Â Can you give some examples of works that possess an autoimmune logic?
MK: One way I’ve been thinking about autoimmune logic is through what I call an â€œautoimmune aesthetic,â€ which in itself functions on multiple registers. Recently, I gave a conference paper titled â€œAn Autoimmune Aesthetic,â€ where I discussed the history of representations of disability, disability photography. The photographic work I am making currently comes out of that history. My photographic series titledÂ Blurs/BlearsÂ (2010-11) is trying to â€œrepresentâ€ autoimmunity without simply showing the audience an autoimmune body. Instead I’m aiming towards an affective register of autoimmunity through other spaces and objects, and I’m wondering whether a non-figurative image can in some way speak to the autoimmune condition. This would be one way of thinking about an autoimmune aesthetic: does the image itself have an autoimmune disorder? How does the content of the image express autoimmunity?
During an autoimmune flare, I argue the self and the body experience estrangement: the self from the self, the body from the body, the mind from the body, and etc. Strangely enough this has led me to Russian Formalism and Viktor Shklovsky’s concept ofÂ ostraneniye, or â€œdefamiliarization.â€ I hadn’t anticipated engaging in a formalist conversation at all, but in turning to abstraction in order to represent the disabled body, it seems like some of those ideas would be important. The form and structure of the work talking to each other in some way.
This is also extremely important to my ideas about mimesis â€“ the philosophical concept of imitation, representation, resemblance… I see the relation between the original and copy in a similar way to the self and nonself. In the making of this series of photographs, I paid attention to the relation between the series in terms of what could/would be called the â€œoriginalâ€ image and the methods by which I â€œimitated,â€ â€œcopied,â€ or â€œrepresentedâ€ it subsequently (excuse the scare quotes â€“ I guess I’m pointing to some sort of distrust I have with these words). However, I’m not sure I can even call the first photograph the original because the body, my own body, my previous photographs of my own body, may be the original (but then this is also a complicated statement to make since that previous work came out of my research on the British socialist-feminist photographer Jo Spence’s phototherapy work). This is another register of the autoimmune aesthetic: a particular attention to the mimetic activity of image-making that recognizes doubles within itself. I’m questioning whether the self experienced before an autoimmune flare or during remission is some sort of original self, both in terms of biology but also psychical understanding of one’s bodily and mental states. (Further complicating this notion, however, is the microbiome: the microorganisms that inhabit the human body. I like to think of the microbiome in terms of estrangement and the shower bottles that inhabit my space:Â Untitled #1,Â Blemish #1,Â #1). The process of making these images is important to my notions of autoimmunity, mimesis, and the connections I see between them. What tools from art, literature, and philosophy can we use to think about autoimmunity, the autoimmune body, and the autoimmune experience? Do we necessarily need to see bodies to understand an autoimmune affect? Is it all a question of biology?
However, with that said, the autoimmune aesthetic does not necessarily apply only to illness, the body, or even visual art. Political notions of immunity and general theories of subjectivity are also important to the autoimmune aesthetic and the understanding of this condition. Autoimmunity isn’t limited to the particular pathological occurrence in the body, and so thus, I don’t see its representation being limited to a picture of a body, my body.
To give an example of another work that has an autoimmune logic: the playÂ HelenÂ by Euripides. The interesting thing in this play for me is the double Helen; she was the one who actually went to Troy while the original Helen was cast off and didn’t go. I see the notion of the double in some way being related to the autoimmune and an autoimmune aesthetic as well. A double self perhaps. Or, Gertrude Stein’s â€œMelancthaâ€ in her bookÂ Three Lives. Literary texts have so far been my go-to in my formulations of an autoimmune aesthetic and the autoimmune writ large, and I attempt to take these ideas to image-making.
CP:Â That makes me think about time, too: like somehow the idea of self is not only fluid in the present, but must also fluctuate over time (what your autoimmune “flare up” seems to suggest). Do you then have to address the idea of continuity somehow? And consciousness? On the one hand you’re suggesting that an “I” exists, but that its bounds might fluctuate. Something endures, (“I”) but that that thing is very much tied up to an enduring consciousness/sense of self. How does that work, for instance, with Battle Star Galactica (to use a concrete example) where the robot recognizes itself as human, having no recollection of itself as a robot?
MK: Â Interesting that you mentionÂ Battlestar! (I forget if we’ve talked about it before…) I just worked on a paper titled â€œThe Cylon’s Body: Image, Imitation, Clone, Auto-antibodyâ€ that was about the figure of the Cylon, particularly Sharon â€œBoomerâ€/ â€œAthenaâ€ Valeri (in the Re-imagined Series: 2004-9), as a manifestation of a potential intersection between mimesis and autoimmunity. Obviously the show doesn’t explicitly bring up autoimmunity, but I see the fear of the hidden and dangerous internal body within the overall body of the Colonial Fleet as an auto-antibody â€“ a sort of â€œrogueâ€ antibody the immune system creates that targets the body’s own tissues.Â
The case of Boomer and Athena is interesting because through an act of violence â€” the shooting of Colonel Adama â€” Boomer discovers the nonself. This nonself doesn’t necessarily need toÂ changeÂ the already perceived self, but in the show, Boomer is cast as a terrorist and is predetermined as non-human, fully Cylon. Athena, on the other hand, knows she is Cylon, but decides to act â€œhuman,â€ thus conferring upon her the status of human; she is ultimately accepted as such when given the pilot call name Athena. The characters come into themselves through the relation to others; to quote Bakhtin (he’s on my mind a lot right now): â€œThe hero’s attitude toward himself is inseparably bound up with his attitude toward another, and with the attitude of another toward him. His consciousness of self is constantly perceived against the background of another’s consciousness of him – ‘I for myself’ against the background of ‘I for another’â€ (Bakhtin,Â Problems of Dostoevsky’s Poetics, 207). What becomes interesting for me here is the relation between â€œanotherâ€ and â€œnonself.â€ In the case of the two Sharons, the â€œI for myself,â€ the question of human or Cylon, is bound not only to their own attitudes about their status of human or machine, but the attitudes of the rest of the Fleet. This is not to say, however, that their status/selfhood isÂ determinedÂ by the rest of the Fleet.
This idea for me is also tied to Karen Barad’s, a feminist physicist-philosopher, notion ofÂ intra-action: that entities are co-constituted through theirÂ intra-actionÂ with each other, as opposed to anÂ interactionÂ which presupposes their already being discrete objects. This has resonance in the development and functioning of the immune system. Immunology has gone through major developments since it’s inception, and one idea that has been of focus is the recognition of self and the formation of antibodies: is it through the confrontation with the nonself that the self learns what it is, or is the self an already existing entity? How does this question translate to broader questions of selfhood? The relation is important, in terms of both biology and the broader conversation, but I don’t necessarily want to go so far as to say that the self doesn’t exist without the nonself, though I am floating this idea. I’m not so sure if the self is a vacuum or has an essence, and, to be honest, the idea terrifies me. Part of me wants to claim that the self is only constituted in discourse, or in power relations, or doesn’t really exist. Part of me would like to believe that there is a continuous self that has an essence. I think that both of these options, however, may be too simple (they may try to answer something essentially unanswerable).
The temporality of this identification/consciousness/awareness is also important. The event of the shooting of Adama, or the event of an autoimmune flare, is a particular assemblage in time and space that demands action, a response, an explanation, a conceptualization. My thoughts currently are that the noneself presents us with a radical other to ourselves that is really the product of our own selves and bodies. When our own biology can’t recognize itself, what can that mean for our self-definition? I’m not so sure I would use the word â€œfluidâ€ to describe the sense of â€œselfâ€ or self-definition I’m trying to get at; however, I do like the sense of movement that it suggests. The self and the relation of the self and the nonself is subject to time, but fluidity implies an easier transition between states; my focus as of late is violence and pain, which I wouldn’t claim is necessarily fluid … though maybe…
CP: I am struck by the appearance of a “hero” in our conversation. I can’t help feeling like there is something old fashioned about a hero â€” perhaps because the hero-as-archetype feels so fixed, a static (and singular, enduring) identity…even the way you talk about the body, you imply an active interior life that you’re trying to reconcile with a singular, external appearance/action. But you also mention the idea of an assemblage, and it seems to me the singular self could just as easily be framed that way: as a conglomerate. Isnâ€™t a â€œheroâ€ at odds with an assemblage?
MK: The idea of â€œheroâ€ I mentioned earlier is in the Bakhtinian sense of hero that he draws from Dostoevsky’s works. The hero isn’t a static entity created by the author; the hero herself/himself has a self-consciousness that exceeds the author’s intentions or power position. Think of the Underground Man inÂ Notes from UndergroundÂ in particular. Bakhtin writes inÂ Problems of Dostoevsky’s Poetics: â€œThe hero interests Dostoevsky not as some manifestation of reality that possesses fixed and specific socially typical or individually characteristic traits, nor as a specific profile assembled out of unambiguous and objective features which, taken together, answer the question ‘Who is he?’ No, the hero interests Dostoevsky as aÂ particularÂ point of view on the world and on oneself, as the position enabling a person to interpret and evaluate his own self and his surrounding reality. What is important to Dostoevsky is not how his hero appears in the world but first and foremost how the world appears to the hero, and how the hero appears to himselfâ€ (47).
This conception of the author/hero (character) relationship really intrigues me; I see this relation as a way to get at the autoimmune. Some of the prose writing I’ve been doing the past couple years or so tries to approach the dialogic relationship Bakhtin describes, or at least extreme self-consciousness. I’d say that Danielle Dutton’s prose novelÂ S P R A W LÂ does this as well. As for visual art… in some way Felix Gonzalez-Torres’sÂ Untitled (Portrait of Ross in L.A.)Â does this. There is obviously a dialogue occurring between the piece and the audience, but within itself, I think there is some sort of internal dialogue; perhaps a hyper-awareness of self, body, and consciousness. The relations between the body’s self and nonself is important to the piece too, especially in terms of the immune system’s functioning during the condition of AIDS (let me mention that in immune system discourse, AIDS is a very prevalent concern; one complicated aspect of my research is acknowledging this literature and condition, but not conflating the autoimmune with immune deficiency â€“ there are, of course, important political stakes and implications to address in this).
CP: I suddenly feel like we are talking about mortality: the absurdity of an end in being, how death-as-an-end is impossible to conceive. An autoimmunity flare up would be a parallel disruption perhaps, a kind of minideath, wherein the self cannot recognize itself. In that case, isn’t the discussion located in continuity?
MK: I agree with you that maybe conceptualizing the autoimmune flare as a â€œminideathâ€ could open up some space (interesting, too, how the â€œminideath,â€Â la petite mort, is used to describe orgasm – theÂ jouissanceÂ and the experience of losing oneself – which Roland Barthes talks about in terms of reading literature…). However, I also hesitate with the term â€œminideathâ€ if it is too dependent on notions of disruption. This would have a lot to do with the way death as an experience is conceptualized temporally: I don’t exactly want to place it within a continuity per se, but I also don’t want to categorize it as an ultimately disruptive event that separates time into discrete units (this would bring up issues of ghosts and specters, and I just don’t have the competence to deal with that at the moment). Though to me, continuity suggests that there is some essence that endures even through what would be called disruptions. I wouldn’t say this is exactly the case with how I’m trying to think about the configurations of self and nonself. If we think about that in terms of continuity, it seems that there would be a privileging of the self that is interrupted by the nonself, or vice versa, and I would rather not give one priority over the other. For me, the two are co-constituted and emerge through their intra-action.Â It is tricky to give this sort of movement continuity or linearity, though I realize that denying all continuity has its own important implications as well…
I feel that I haven’t been able to sufficiently describe what I mean by the relation of self and nonself. I myself am frustrated at this moment about the condition of autoimmunity. I have a desire to say it relates to Derrida’s notion ofÂ diffÃ©rance, but that term itself is, I think, so hard to deal with and I feel that there is a great potential to get stuck in some sort of tautology if I go there at this moment. How can we think about the autoimmune as a condition that is resistant to a synthesis of oppositions, and is in itself only difference? That is where all senses of continuity get lost on me and I fall into the nihilistic trap… which I don’t want to do. I’m neither trying to say that the self doesn’t exist, nor do I want to pronounce that it exists exactly…