New Art

Leave the Work Alone

2012-01-08T05:22:00.000Z

Let's set the background.

Andre Lepecki:

What dramaturgy as practice proposes is the discovery that it is the work itself that has its own sovereign, performative desires, wishes, and commands. It is the work that owns its own authorial force.

This seemingly fairy-tale description of creation was once made clear for me by Alexander Kelly. Whenever working on a piece, there is always a point where the question that takes over the process is: What does the work want?

But here's another question: Why? Why is it the work's work?
After all, beyond a question of "ethics" (Lepecki uses the term), it is hard to justify why something being made by an artist should not obey the artist's ideas, needs and desires.

The most superficial answer is, because it works. A work needs coherence, as in, it needs to be a work to be a work, and the focus on the work's identity allows to be more effective and less prone to the artist's varying ideas, humor and temper. If the work wants it, there is little you can do but obey it. Consequently, you will think twice before introducing a foreign element. The piece needs to fit in the piece, not you.

Which brings us to another level. The work, here, becomes master. This means the artist is working for "someone else", and his burden is smaller. "Don't blame me - blame the work".

But also, this means the artist does not really "create". He "executes". Which is a comfortable movement towards the neo-platonian idealism we know best from Michelangelo. There is something, an idea, hidden in that matter (be it solid matter, movement or words), and the task is only to dig into it.

The above creates an important advantage for the worker: he can suspend his disbelief. For the duration of the work, he can be a believer, no matter how much doubt he has in regards to his own work. He is now free to move in whatever direction is necessary to deliver this being. And once delivered, he can complain. He can even complain while delivering it. But this, here, is the job, and one has to do whatever it takes to complete it.

All this is very nice, but most of the time, the work sucks. Most of the time, even those who claim to do the work's work make an impressive quantity of uninteresting, though certainly in a way uncompromising projects.
How do we deal with it?
Or, to put it more bluntly, who's to blame?
If in the beginning, "no one (except for the piece itself in its atemporal consistency) knows what it will be", than how are we to analyze its failure? Where are we to look for its sources?

Then there is the other scary option: the work doesn't suck. It works. Only it says something else than I do. The dream dreams another dream - which is not mine. How dare it! How dare it speak in my stead! How dare it take my moral will into the immoral pit hole, or the other way around, turning my cynical irony into a moralist's sword? How dare it ignore all the work I've put into being who I am? I do not want this thing which is not mine. I want it somewhere else, let it grow somewhere else, let the cancer move to another soul, I am cured, I tell you, I am at peace and no pro-ject can take that away from me. Consider me to be the PR manager for the daimonion, I might do what it pleases, but I am somewhere else, you will not find me here, the artist cries. I have worked hard to sell my soul, now please, do not let it keep on being mine.

After Fishing

2011-12-07T14:25:00.000Z

"Last will and Testament" by Mariusz Hermanowicz (with Zygmunt Hermanowicz) was an instant crush for me.

After his father's death, Mariusz Hermanowicz discovers, among the things the father left, boxes filled with fishing lures of his father's own design. Some of the lures are finished, many seem more like prototypes, projects. There are also drawings, parts, materials. A universe of lures.
The father, you see, loved fishing. But he was never satisfied with the lures he had. He kept saying how he would make some of his own, which would allow him to catch many more fish. And kept picking things up from the ground, saying they would be perfect for the lure. "But I had never heard that he ever started doing anything from the things he found".
So what are these objects? Have they ever been used? Were they supposed to be used?
"Did he ever try to catch fish with them? Would any fish get caught on them?"

I am in love with this project.
Need I say more?
Would you like me to rationalize love?
(Of course, if you are reading any of this, it is because, like readers of poetry, you believe words go far beyond any silly logos-stories.)

Here are my quasireasons, then:
I love that violence can turn into passion which can turn into art.

The ideal sublimation.
The utopic idea that someone can move from aggression to beauty.

The uncertain heritage. The ambiguity of what remains.

I guess, it is also the ambiguity of what is already there, of what we do, of our own motivations.

The bait transforms into the fish.

The challenge of seducing the fish becomes the fish's seduction.
The man identifies with the fish to the extent that these little pieces of metal, plastic and wood become a representation of fish, or more, like African masks, they are now a reality of their own, with their peculiar morphology and purposeful abstraction.

Yet there is nothing pragmatic about this purpose. There is madness in this reason.

It is a mad inner dialogue with a fish that will never be caught. The fish that blissfuly remains the being-to-correspond. Transforming these carefuly selected pieces of material into the lure that caught me.

(Be sure to see the entire gallery - the series develops at a great pace.)

Looking at the robots, I think

2011-11-24T02:08:00.000Z

David Lewandowski, going to the store

Robot maker Azusa Amino recently won the Robot Japan 2 Dance competition with his 23-centimeter-high Toko Toko Maru robot.

- they are the un-ego, the dream of letting go of the source. They are a life whose source is the non-live, whose origin is not identical, so a different, non-human causality comes into place. The source, here, is the source-code. And that makes all the difference. Saying it is matter brought to life explains nothing. Think, rather, of metamorphosis, of alchemy, of things becoming not-themselves. (Of us becoming not-ourselves). The robot is not a robot if it remains the sum of its parts. It is a robot when it does something it is not supposed to do - when we see it as inhabiting itself. (It - who?, we ask, excitedly). They are our hope for the unexpected: if we can control everything, and the result is somethig more than what we were making, then there is no everything.
And we can dream on.

The House

2011-11-05T02:23:00.001Z

This house which is almost gone. Which still has the lines and weight of a house, yet could very well be called landscape. This house which is a set of floors engraved with memories that no one you know could ever read. Things, as people, come and go, yet we believe them to be different, we invest what is left of our faith in this space or that. It's what you think as you move the objects around, pretty damn self-conscious, pretty certain that this armchair in this place is pure iconoclasm.

You'd rather it were a farm. You would prefer it to be pragmatic, and you would strive for it to be pure function, eliminating any sentiment, oiling the squeaking doors so the sound doesn't leave traces, cleaning the floor so there are no signatures. No time travels.

Then you picture this farm, and somehow it's not so proper, the weather is muddy, or maybe that's the way it always looks, there are traces everywhere, things have a rhythm they will never ever retain, things have a rhythm they will never ever give up. It is your wildest dream, and this land is full of you, it does not allow you to leave. You seem to have been here long before you've ever pictured this place.

You move back, trying not to stare, so as not to keep any of this. Then you see the roof, its perfectly symmetrical form (it is not symmetric, but that is how you see it), its blissful abstraction. The way this alien form remains here. Now, yes, you can leave. You exit the picture, you go back to the house where the armchair is elsewhere, you walk out through the garden, and you take your hard-earned sight to another nest.

Nicholas McLeod, The Farm (2010)

The Political Sight - Konrad Pustoła's 'Views of Power'

2011-10-31T18:15:00.000Z

What do you see?

This, here, is an image of power.
Pure and simple, it is what a specific person with power sees. Out of the window. Every day.

Some of the Views of Power, a project by Konrad Pustoła, could be postcards. They are annoyingly nice. Others - most of them, actually - seem violent in their chaotic setting.

And so, the game begins - can you match the picture to the person? Does it tell you something more about who the person is? Or is it vice versa - the person informs your view of what this view is?

After taking the pictures, Pustoła posted them on billboards in every possible corner of the city.

No, it's not about the contrasts. It's not about looking for contrast. Rather, it is about asking yourself, what is this power? What does this view have? Do I want something from it? What could I possibly want - and expect - from this? Each context is a confrontation of one view with another. It shows the complex web of relations that go beyond a simple decision-making process. For it is clear, here, that we are part of this world of power to a much greater extent than we might think. We co-define it. Which makes it less surprizing to discover the familiarity of some of these views.

One of the most exciting aspects of this project is perhaps the most obvious one - why this window? What is this person's power? It's like trying to discover what are the superpowers of some superhero - only here, there is no super. The power is quite real. It can be power over the soul, the body, the political body. But we can name it, one way or another. And through this simple choice, of deciding this is a person with power, Pustoła provokes us, saying, look, I've made my choices, those are the views I associate with power, here and now, where are yours?

The accent on our capacity to choose power comes across even in the formal approach: these pictures are not attempting to be particularly nice, or ugly. They aren't shot as panoramas, which could seem an obvious solution. But a wrong one. It would suggest that the picture sees it all - that there is, indeed, a panorama. The "standard" angle is a political choice. It tells us clearly, this is the view. The limits are part of this game. They provoke us, ask for alternatives, answers, consequences other than the ones we already have. The billboards set the record straight: if power is always symbolic, the symbol requires context more than scope. The choice, and hence the power, is sharp as a small and precise frame.

There is one more aspect of this simple and effective work.
It was made locally. I was told the plan is to have the scope broadened. I like it as it is. It was made in one Polish city - Krakow. It is the third largest Polish city. Not the capital. Not the center. Neither the periphery. It is one place in the world. And a few windows. Where's the power? In the view, of course.

The views, in order of appearance, belong (?) to: Wisława Szymborska (poet and Nobel Prize Laureate), Magdalena Sroka (v-ce President of Krakow), Jerzy Meysztowicz (businessman), Andrzej Wajda (film director), and, below two of the pictures on billboards, cardinal Stanisław Dziwisz.

How It Works

2011-06-19T22:02:00.006+01:00

You do things.
You try it, this way, that way. You stray, you flop and then you flip again, and something, some things come out of it.

You do them and please, please, you think, do not ask me what I'm doing, what my political take on this, for the moment now I just have a political in-take, the out is not political to my best knowledge. Fortunately, your knowledge is not best. You see, you do things.
And although most of them, you can honestly say, you know little about, the matter speaks for you. (Which, of course, does not mean you do not try to talk with it, for it, explain it, relate it and convey it, extrapolate it, and prove where it, the matter, stands).
Some of the works you work, frankly, are worthy of the highest criticism. They are, yes it has been said before, the flops. Or worse, they have the wrong ideas, wrong media, wrong impressions and plenty-wrong outcomes.

Yet within these plenty-wrong outcomes, things are born. And these things might just make connections, little roots holding on to little pieces of earth. Not that roots hold on to any particular piece, but this metaphor just decided to go its own way, and we at New Art listen to metaphors, so yes, there might be no palpable piece of anything that the roots hold to, yet the work (by now it is work) is starting to appear as if it were actually something, about something, into something, for something. It gains weight.

And then, at some ungiven points, not necessarily at the end or at any sort of finale, the Holy-Flip happens. It could be a form, it could be filled with air or helium, it could be pretty far away from you, but still yours, still stemming from this surprizing head. You might say "things came into place", but you have no clue what you are saying, you don't have the perspective, you just enjoy it, the fact that now it seems clear, there is a connection, things are being said which you knew you wanted to say or wanted someone to say, some other head maybe.
And you know what? When it works, it's so simple.

* * *

All the works above are by Marina Decaro. The first and last image are from a work called "4 ojos" ("4 Eyes"), 2007.

Disclaimer: Marina De Caro was not consulted before writing the above text, and it is not meant to portray the development of her career. The above text is fiction and any resemblance to real art life stories, living or dead, is purely coincidental.
(via)

Sharing the Sensible (In a Rich Man's World)

2011-06-06T00:49:00.025+01:00

The thing is: I'm very excited about performance moving forward. And I love how it invades all sorts of territories. I do it, watch it, write about it. It's my cup of tea. That is precisely why I don't want to leave it with an "interesting experiment" tag. Experiments have their consequences, results, and it seems crucial not to stop at the freshman enthusiasm for everything about everything that is anything new. What I like most about the experiment I will criticize below is that it dared to go far, to talk to people, to uncover hidden layers in unexpected places. And yet, it troubled me.

In Gerardo Naumann's "Factory" performance during the Warsaw edition of the inspiring Ciudades Paralelas festival - we are taken on a guided tour of a functioning factory (in Warsaw it was an enormous steel factory). However, this is not your average tour. Here, we get the possibility of witnessing private stories of workers, to hear who they are, both within the company context and outside of it. The tour is at times poetic, at times simply human and direct. Every presentation mixes the description of a person's job with more personal matters. Our first guide is the factory's technical director, then we go all the way down the (wage) hierarchy to the gardiner, who also has his stories, telling us of his love for 60's music (Deep Purple et al.) and even making us listen to some of it. A truly human experience in an unexpected context.
So what is it that makes me uncomfortable about it?
It is an unwilling, yet uncritical, PR event for a huge, powerful and hardly uncontroversial business.

The project seems to follow closely the teachings of French philosopher Jacques Rancière - for several years now he has been advocating a change of paradigm in the way we look at others. Teaching something, or learning, should mean, above all, realizing how the way other people see the world is just as valid as ours - it is a structure that is already a "complete" structure, they are also "teachers" and we - students. To put it in other words - everyone is competent. It might just be a question of acquiring the possibility to further develop this competence.

Rancière gives this example: workers in a factory can also be seen as art aficcionados, as they have their (art, or aesthetic) specialities, their passions, their expertise. Tapping into this is, according to Rancière, a crucial step towards going beyond the simplistic emancipatory claim of passing on the "correct" sensibility.
The "Factory" project follows Rancière's ideas closely. And yet, all the while achieving an arguably closer relation with the subjects/performers, and while making us feel a bond with many of them, while amazing us with the aesthetic aspects of a factory, its dynamics and dramaturgy, it fails in an important aspect: it underestimates the power of the structure it works in.

"Just" showing the lives of the workers is never just showing their lives. It necessarily functions within the context. And this context, here, wins. The tour/performance becomes a scarily effective way of implementing propaganda. We are still given stories about how magnificent it is to work here, how everyone is happy, safe, friendly, how everyone who worked in the factory during communist times participated in strikes, and how the only mentioned case of someone getting fired... got immediately offered another job. And because a skillful theater director does it, we hardly feel manipulated. On the contrary, the "genuine" feeling prevails. We leave happy that things are as they are. We love the stories, the people, the parallel city, the way it works, the world it works in. It is difficult to imagine a better publicity.
But wait - could all this be true? Maybe it is a good company? Maybe it is happy and safe and the best of possible industry worlds? Well, it's enough to make a quick news check - there was a fire in the factory just a few months ago, and just recently the company just layed off many of their executive personnel (apparently they were transferred to another company for "effectivity reasons" and were subsequently fired). I dig a little deeper. ArcelorMittal - that is the name of the company, is owned by the 6th richest person in the world (with a personal wealth of $38.1 billion - link). The company made 10 billion dollars profit last year alone. On the other hand, since the company started taking over Polish factories, it diminished its staff by some 3000 workers in Poland (ca. 25%).

This type of criticism could be contested. Should this matter? Should the work of art take this into account?
Can it? How?
Can we play with the system, within the system? Can we work our works so as not to become victims of the same propaganda we would usually receive - or worse, not just victims, but advocates?
Or can we ignore this and consider that not all works of art need to be political, or not necessarily in that sense, that it can also be about the people who work there, that they too have the right to be important subjects, and not just the megarich owner of their company?
But if we just move in and focus on them, while remaining on the factory ground, if we call it a Parallel City (Ciudades Paralelas means Parallel Cities), aren't we playing the status quo game? Aren't we the perfect PR people, giving the company - and the world which it co-creates - our seal of approval, a "positivist" acceptance? (A disturbing trait of the performance is that the workers/performers come and go - without too much of an introduction, and with no goodbye whatsoever, so while we are kept entertained, they have nearly no chance of receiving our recognition, or of establishing a human contact beyond the script. The beginning and the end is clear - it is the Ciudade Parallela, the company, not the people). Doesn't the critical art, so cherished by Rancière, become uncritical because of the very same (human) aproach he proposes?

So how are we to make - and look at - art in all those parallel cities that are more and more often taken over, or at least manipulated by, the powers that be, be they economic, or more directly political?
The fight here is indeed a fight over the sharing of the sensible - how do we value what we see? How can we reevaluate it? What sort of sharing is this? What do we want out of this situation? How can we, as artists, but also as viewers (viewers are artists, but artists are viewers too, to many people's surprize), find a common ground without becoming the agent of some powerful megastructure? Should we worry about it?
Banning the word "Facebook" on TV might seem like a silly idea, but I know some theater companies who do not use any brands in their shows. And for them, it's not about having the power to change the world. It's about enjoying the possibility.

----

Curiously enough, I was told that when Naumann made an analogous performance in Buenos Aires, the factory was a small and badly run one, and some commentators thought he was too rough on it, making it look very bad. One possible answer is: this format simply gives you the possibility to take a peek inside - and whatever you find there has been there already. But another possible explanation is: it may not be enough to implement a "personal guided tour" formula if we want to move beyond the small industry into the big guys' terrain, where they know how to charm us, seduce us, and make it appear like it's all immaculate. Then, it seems, it would need to be a whole new ball game.

---

I have a vague recollection of reading about a performance by the great Brazilian visual artist and performer Hélio Oiticica (I couldn't find the reference now). I believe it took place in the 70's. Oiticica walked around the public space, pointing at different objects. The spectators which followed him understood (were told?) that through the gesture, the objects acquired the status of works of art.
Oiticica's enchantment with the world seems clear. This is what the world is like, he seems to be saying. Look at this piece of art! I couldn't have done this better. The only thing I can do is to point it to you.
What would happen if Oiticica did the same thing in the factory? Would the objects he pointed at stop becoming art? Certainly not. The factory would gain the status of an aesthetic object - it would become the same marvel as any of the trees, benches, stones, clouds. Look at this piece of art! I couldn't have done this better.
Could we not?

Allan Kaprow on installation and performance

2011-03-29T21:37:00.003+01:00

Now, I think those two words, installation and performance, mark accurately the shift in attitude toward a rejection or sense of abandonment of an experimental, modernist, position which had prevailed up to about, lets be generous, up to about 1968-1969, and began gradually becoming less and less energized. So, I think what you’re getting there is the flavor of modernist exhaustion and incidently a return to earlier prototypes, or models, of what constitutes art. And it’s no accident that the majority of most performance nowadays, there’s not much installation anymore, by the way, the majority of those performances tend to be of an entertainment, show biz, song and dance, in which the focus is on the individual as skilled presenter of something that tends to have a kind of self-aggrandizing, or at least self-focusing, purpose. It is artist as performer, much like somebody is an entertainer in a nightclub. And they’re interesting. Some of them are very good. I think Laurie Anderson is very good. She’s got all the skills that are needed in theater, which is what this is. Many others who jump on the bandwagon, coming from the visual arts, have no theatrical skills, and know zilch about the timing, about the voic about positioning, about transitions, about juxtapositions, those moment by moment occurrences in theater that would make it work. But it’s another animal, whether good or bad, from what we were doing, and I think, in general, even the good ones are a conservatizing movement.

- Allan Kaprow, 1988 (full interview is here)

Black Square: Malevich and The World That Wouldn't Die

2011-03-14T23:23:00.004Z

Here it is: the end of the world.
I am standing in front of it, and it looks like shit.
It is Kasimir Malevich's "Black Square", it hangs at the New Tretyakov national gallery in Moscow, and it is dirty, tired, bleak, so unimpressive it is embarrassing to see.
And yet, that is the end.
This can well be seen as the point where art enters the other world zone, leaving our poor miserable world of bodies behind. This art is spiritual, declares Malevich, and I am ready to believe him, not on faith, but because at this point faith is the only thing that can carry me as a viewer. To appreciate it - I think while standing in front of the painting - I need to believe that what my mind brings me when looking at this painting, it brings thanks to the painting. (And that it's worth the trip). Any thought, then, is a belief.
The painting is all cracked, it seems like it lived through terror, two wars and a revolution (it did).

For a while, I wonder what disturbs me in all this. I take Malevich's painting as an ever-returning challenge. We are challenged to accept this or go beyond this. We are challenged to deal with the out-of-this-worldliness of aesthetic creation. Supreme it is.

I thought all this quite disappointing, a concept I would have rather kept as a concept, a story, rather than seeing it translated into a poor somewhat-black square. But what about the painting? Doesn't it have anything to say? The cracks are most probably the result of the artist being in a hurry (it seems he put the black layer over the white one before the latter dried out). The strokes, we can clearly see, are uneven, quick, there is nothing uniform about this, and even the outside lines of the square are uneven (he is said to have painted it free hand, and very free it was). It is not a good square. Or, no: it is not the square we are told it is. It is a square that tells the history of its creation, the story of the tension, the energy, the impatience. It is a clear window into something that happened, into a performance of painting and a moment of life. In that sense, the painting appears better than we ever could have dreamed. It goes back to this world. The painting outdoes the painter - through unveiling something more than what he had planned.
Inside of the cracks, if we watch carefuly, we see another color, it is not black or white, and at moments it seems like it's not grey either. It varies from spot to spot, it is reddish, brownish, somewhere close to the color of flesh. It is the color of revenge. The revenge of the painting.

Four Propositions Concerning Art Blogging

2011-01-02T01:25:00.006Z

My first proposition is: Blogging is about being stupid.
It is accepting that I do not know what I should know before starting to write. But wait! "Should know"? Let me rephrase that: blogging is accepting that there is no required knowledge to write. In part, it is accepting Beuys' affirmation that everyone is an artist. Everyone is an art-writer. Everyone is a potential member of the art milieu. And this everyone also means different aspects of me. Suddenly, the quickness of the form, it's simplicity, encourages me to move forward. To take risks. To dare write something I am not sure of. One could say this is the continuation of the beautiful tradition of Montaigne's Essays (which translates into Attempts). Yet here, the very way it is created and shared encourages the risk, encourages the attempting to see where the thoughts, the words, took me, take me, might take me. But that is just the first step. Because the consequences are quite far-going.

My second proposition is: Thanks to the internet, writing about art can become closer to making art.
The problem with writing is what is usually considered it's greatest advantage: it stays. Letters form words which form sentences which are a pest - they do not let go. So anything you write can and will be used against you, be it literally or metaphorically, by someone, or by yourself, reading what you wrote many years ago.
Writing, then, must become serious. You have to weigh your words. You become responsible. Meaning, what you write needs to pass the test of an imaginary future reading.
The internet may not seem different, because here things also stay (you can find all the internet publications from the past at archives.org). However, there is so much happening, and what you publish has so little apparent weight (you don't feel it, hold it in your hand, share it physically), that even the concept of a "virtual" world seems logical. And yet the beauty is that "virtual", here, is quite real. The letters still turn into meaning - and practically instantly, they turn into social meaning.
But maybe because of the lack of weight, as opposed to other circumstances, when writing the blog, I don't feel obliged to anything. My distance to what I write about can change. I can be a distant observer, and then suddenly move close, challenge the work, ask it questions, see where it takes my thinking. This limit of private/public allows me to think to myself, but in a way that creates a new type of space, a new type of relation. Am I still writing about the work, or am I writing myself into the work? After all, I have no obligation to be a critic. Because I define what the blog is, I do not need to correspond to any criteria - and so the writing can become more personal, more experiential - sharing the experience I am living. And, as my experience is often related to creating new works, the limit becomes blurred - the work I write "about" (or "from" or "out of") is working its way into the one I am (sometimes unconsciously) thinking about or preparing.

My third proposition is: The models of participation in art change because of the internet.
This new type of sharing has other consequences. As opposed to most art writing, it becomes difficult to define what exactly is my position in the (traditional) world of art. Am I reviewing, creating, alluding? It is up to the reader to define what role my text plays in his experience of the art/world.
But also on the scale of the art milieu, the situation becomes more fun.
Am I a big, important fish, or an insignificant lost fish? Reading the blog it is hard to say. And that is, because it really is hard to say. The art market tries to establish market rules - artists have values that either go up or down, and if the art businesspeople had it their way, art would really be an extension of the art market. But this model is greatly inadequate for art, and I am the proof. After a few years writing the blog, I had more and more people contact me. One of them was a curator at the Warsaw Centre for Contemporary Art. He wanted to link to me on the Centre's online (and sometimes offline) review called Obieg. Suddenly, people from the milieu now considered me as an insider. Several people asked me "How did you manage to convince them?". Apparently, they were not used to a model which goes beyond traditional, linear processes. Of course, these new models are far more complex, which can be quite exciting: I can participate in a review and be written about, my work can be the subject of my own analysis picked up by someone from another site, the blog could potentially be published in a paper edition, it becomes a sort of a one-man-show that keeps evolving. Galleries start considering the blog as a serious partner, they become interested in the person, other artists contact me, first as a publisher, then as a person, new unexpected projects come up... All this has been happening. And every time it does, it seems the definition of what I do shifts.

My fourth and last proposition is: Blogging about art can be an exercise in moving.
The great and crazy composer Cornelius Cardew once wrote: "Notation is a way of making people move. If you lack others, like aggression or persuasion. The notation should do it. This is the most rewarding aspect of work in a notation. Trouble is: just as you find your sounds are too alien, intended for a 'different culture', you make the same discovery about your beautiful notation: no one is willing to understand it. No one moves."
A similar thing happens with writing my art blog. This is one way of changing the conditions of living, or appreciating, art. When it works, you feel how it takes you elsewhere. "You" meaning me, but also you, the potential reader. And yet, every once in a while, you, no, I discover that the reading remains on a level I am not satisfied with. It becomes a reading of another text, and so, once again, I have written a different text to the one I was writing. This happens, of course, with every creation. However, the blog, the internet, has this wonderful capacity of allowing for the exercise to be constantly exercised. I go back, I rewrite, I answer myself. I enter dialogues. Exercise. Yes, that is what blogging is for me - an exercise in moving.

The above text first appeared (in a Russian translation) in the Korydor online magazine, as part of the Kyiv Offline project.
The picture is Seeing Got Us Here (A Bunch of Leaves), 2010, by Wojtek Ziemilski.

Melting ears (on Cory Arcangel's two works)

2010-12-19T12:23:00.005Z

The one I liked was this:

while the one that goes further is this:

Both are fragments of works by Cory Arcangel.
The difference between them is significant. The first one is a joke - it is a repetition, a trick played on the idea of reproduction or universality.
The other one too. But the other one moves towards something else. It provides us with the doubt as to what it should be like. I don't know Schoenberg's op. 11, 3. I might have heard it, but I'm not sure how it sounds. Yet it certainly doesn't sound like these cats. Or does it? What is it about Schoenberg that makes him sound like Schoenberg? And why do we need him to sound like Schoenberg? (Why do we call artists people who interpret in the most faithful way? And no, this is not a rhetorical question. What is it about repetition that still makes it move us aesthetically? And no, any form of the answer "the difference within the repetition" will not satisfy me as long as I keep putting the same piece on my mp3 player and enjoy it beause it is the same, and still appreciate its freshness, not its "difference".) The thing, here, is not just about the cats, it isn't the old elephant-making-oil-paintings trick. It is rather about other possibilities of listening, of paying attention, of defining what you hear. Can we hear the Schoenberg in the original cat videos? Can we hear Bach in the original music versions? The Bach composition, in that sense, says too much - it states a clear correspondence between the original YouTube videos and Bach's work. The second says less: it says "it is out there, but it's hard to say where exactly, and why exactly we would stop there". (And does it while being damn funny). And that's when our ears melt and reconsolidate, they become other ears, and other, and other. We are forced to listen to what might be there, and not what we think is there.
So why do I like the first video more? Maybe because I still enjoy what is there a lot.
Or because I'm not a fan of Schoeberg.

What you like is to look

2010-11-11T01:00:00.004Z

What you like is to look.
You like to suck it up in your gaze, you like to smear your innocent mind with the flesh of sight.
What you like is to become dependent. To let go of the constructions and make them make you.
This is the universe of the aesthetic. It is where you can always find a haven. Where you can let go of your constrained negotiations with what surrounds you, and be indulged, and be spoiled, and be challenged just safely enough to get back home.
What you like is when necessity becomes an ice-cream cone. Be it vanilla-flavored or razor-edged.
What you like is the place which is a place but requires no consequences. Of you.
Where the fish sing gentle songs and have human heads and human breasts, so you can see this is not real, and you can join the part of it that is real enough to be like you.
And you can be like you. Only less conspicuous. Or less conspicuously limited to what you believe you are.
What you like is to look, to admire, to appreciate, what you like is to jump in, when you were keeping yourself outside for some absurd reason. What you like is to overcome the feeling of absurdity through the feeling of empathy. You like to believe the thing there brings you closer to the thing here. And when you're back - well, when you are back, you leave.

(The video features work by Harrisson and Wood)

Five sentences concerning ghosts

2010-11-04T18:20:00.008Z

Both pictures by Ujin Lee, from the Dust series.

There is never enough time or effort or vision to make sure things are fixed.

We must suppose they are (or were) somewhere here, in the vicinity of the place we are (or were) standing, in the present continuous, within the limits of what we are ready to appreciate.

I can hardly imagine a memory that has no stills.

The trick is in admiring the thing the trick tricks you into believing, while knowing the trick.

Ghosts : the need for accompanied presence.

(via)

Alevtina Kakhidze - Revolutionary Obedience

2010-10-30T10:37:00.000+01:00

"Art must concern itself with the real, but it throws any notion of the real into question. It always turns the real into a facade, a representation, and a construction. But it also raises questions about the motives of that construction." - Mike Kelley

Here is how it went:
Ukrainian artist Alevtina Kakhidze has been working on value and power for a while. In one of her charming projects (The Most Commercial Project), for instance, she drew objects that she liked, most of them she couldn't afford, and gave the drawings the same value that the objects had. So, a drawing of a Louis Vuitton handbag had the same value as the object itself. And when she brought her goods into her marriage, the lawyers confirmed that her estate was worth much more than her entrepreneur husband's.
In one of her projects, back in 2008, Alevtina drew the earth seen from the sky. No, this needs more precision: the earth seen from an airplane which is not her own private airplane.
Once she made the drawing, Alevtina Kakhidze wrote to some of the richest people in Ukraine - Rinat Akhmetov and Viktor Pinchuk (who has his own adventure in the art world now) - and asked them to make a drawing for her of how the earth looks from a private plane. It was a nice portfolio she sent them, very professional and smooth. She tried encouraging them, telling them it wasn't about drawing well. If anyone can draw, so can you!
This (and the obvious silence afterwards) made for a nice work. A clean statement about what we see and the position we see it from.

But two years later, unexpectedly, an answer arrives. Akhmetov decided to make his huge foundation to support artists' projects. And Alevtina's project was thought perfect for a beginning. Unfortunately, Mr. Achmetov is too busy/shy/untalented to make a drawing, but he will be happy to rent a private plane for Ms. Kakhidze, so she can make her project herself.
And make it she did.
The project, called "I'm Late For A Plane That Cannot Be Missed", started with Alevtina going by collective transport from her house in the suburbs to the airport. She hitch-hiked a little, took a suburban mini-bus, a suburban train, and (as expected) arrived late at the small private airport near Kiev. There was already a TV crew traveling with her by then, asking everyone on the way who they were and if they knew Alevtina. At the airport, there were several more crews, and over a dozen news photographers. After all, this was an important day for art and culture in Ukraine: the richest man around decided to support real artists, and started by allowing this innocent-looking girl to realize her dream.

And off she went. Onboard, she took only a few reporters. (There was even a struggle for the seat.)

The anxious journalists were mad when, upon returning, Alevtina declared only one thing: she will tell the whole story and answer all the questions tomorrow during her lecture performance. That made no news story at all! Disappointed and frustrated, they could do nothing but wait.

However, the next day arrived quite quickly. And here they were, the journalists, and tens of artists gathered at the conference in one of the most prestigious places in Ukraine (a part of the Saint Sophia Cathedral complex). Waiting mainly to learn how to get money for their projects. And, also, to hear what Alevtina has to say. And to see the drawings.
Alevtina starts describing how she prepared for the trip, how she got clothes specially designed for the occasion, she talks about the cost of the plane rental (10 000 euros). And then she declares:

I felt so calm on the way to the airport and in the sky but now I have to account for this tranquility. What have we done on the plane? We were there. There is no result. I have nothing to show for what actually happened there.

The journalists were confused. This is surely a scandal? No drawing!
But also - no demolition! No shocking performance! No reaction! Nothing! Alevtina did strictly nothing - she did not change the game, she did not make the plane fly somewhere else, she did not paint it red, she made no drawing. She took the flight.
Did I say she didn't change the game?
Of course she did.
Her non-action was performative. It created a new reality. It brought about a challenge to the system, keeping up the power struggle between the art and the money. Who is the boss here? And why?
Certainly, they want us to do what we want. But if we do what we want our way, we are the ones defining what they want. And for a fraction, it becomes our game. And this fraction, for me, is the work.

In one of her works, Alevtina writes (or quotes, the origin is unsure): “And do you remember, I found 10 roubles, and ran home to show mom. Not the 10 roubles, but how lucky I am.”
It is not the thing we find. It is about how lucky we are.
And how we subvert this luck.

PS. The struggle continues: in the description of the event on the Foundation's site, the actual request for Akhmetov to draw the earth is not mentioned, making it all seem slightly more like making "Dreams come true in art". What dreams, exactly?

Take a break

2010-10-23T22:13:00.001+01:00

Remember Zimoun?

Zimoun : 186 prepared dc-motors, cardboard boxes 60x60x60cm, 2010. from ZIMOUN VIDEO ARCHIVE on Vimeo.

Reverse

2010-10-12T23:17:00.005+01:00

At the BWA City Gallery in Bydgoszcz (which has the most poignant introduction of any art gallery I've seen so far: "WHAT"), the Polygonum exhibition which opens on October 14th to showcase the Polish region's visual talents has some tasty discoveries.

"Movemental" by Tomasz Dobiszewski does look a little like a furniture catalogue. And yet there is something wrong with this catalogue. It does not clarify, it does not simplify, but multiplies, undoes the tight order of things. It lets the picture breathe, opens it up, as if it was obvious: the reverse is necessary, the negative, the outline - everything our gaze seems to take for granted. Dobiszewski adds nothing, he just cuts out and moves,allowing the rhythms to become juicier through the absurd joy of things fitting like in a reverse puzzle. Do things become undone, this way, or are they put more clearly into their necessity? After all, this is the space for the space this is.

Another tasty moment requires distance.
Evidently, it's not about the painting. But the painting seems an important introduction (and the floor, and the floor). This creature, to the right (unfortunately I didn't write down the name or author), stands as its own double. It should not be approached (really, definitely, in cases like this I understand why beauty needs distance). As any mirage, it is only what it seems, a reflection, a game of angles, a line and a line and a line. It rings a bell, and another, and I wonder, is there a way of keeping it there, of not getting closer, of remaining within the illusion that there is something beyond, just a little more plenty.

Blocked Keys

2010-09-30T15:12:00.003+01:00

The etude by Gyorgy Ligeti I would like you to pay attention to is the second one. It starts at 2'15".
Here is what a competent source has to say about the work:

The third etude, "Touches bloquees" ("Blocked Keys"), uses the same technique that first appeared in "Selbstportrait," the second of the Three Pieces for Two Pianos. Certain keys are held down silently with one hand while the other hand plays a very fast chromatic line on and around the blocked keys, which of course do not sound. The result is a complicated rhythmic pattern that gives the music a somewhat mechanical quality. At first the silent gaps are all the duration of a single eighth, but eventually the gaps are two eighths, then three, and continue to increase in length until the texture becomes increasingly sparse. Again, this etude is about the creation of illusion; we see a continuous pattern of eighth notes on the page, but what results in performance are quirky rhythmic patterns that are not discernible to the eye and would be all but impossible to notate in a more traditional fashion to achieve the desired effect.

Actually, it wasn't so much about the listening for me. What put me in a state of awe was the seeing. It is the clear struggle between the hands, the tension between the immobile one and the one that runs crazily above it or under it. Also, the tension of the one that is supposed to stay immobile, simply blocking some keys, but cannot resist the opportunity and spurts out sounds now and again, as if to underline it has total power. And then they switch. And we hear it, we hear this body negiation, we hear it once we see it, once we understand the game, it becomes obvious.
The music becomes obvious. Because it's about music, right?
And the soldier-fingers, constantly attempting to design the space through movement. A movement whose purpose is not something else - like a sound - is a dance. If you ever needed proof, here is one.

Cattelan's Finger

2010-09-25T08:39:00.005+01:00

Yet again, Maurizio Cattelan achieved his admitted goal: he is on the covers of magazines.
The finger, called L.O.V.E.*, has been erected in front of the Milan stock exchange for the duration of the Fashion Week happening in the city.
Everyone is happy: Cattelan gets his attention, the public is proud of such a daring representative, the city gets its Fashion Week (kind of) publicized, and the brokers... well, the brokers have a good laugh and continue their business as usual.
That is not to say the work is not good. It is poignant. The finger that is sticking is the only one remaining on the hand. The others seem to have been severed. So is this hand telling the bankers to go fuck themselves, or is that the only thing it can say? Or maybe it's that when you have next to nothing, the middle finger is the one to resist longest.
Oh, but of course, it's made of marble and put on a pedestal.

But that, really, is not the work at work here. The work is to have been able to put it in front of the Stock Exchange. To have shown them the finger and have them accept it. This is what makes a real contemporary trickster - not the sculpture, but the context.
"We want to be confirmed as the capital of contemporary art", the city's administrators officially stated, "and we have to not only mediate but also accept what we do not like".
Which is a hilarious comment, and only confirms Cattelan's intelligence. One wonders how he did it. Maybe what he said was, let's cut the crap, it is a criticism, but it will attract more tourists than you can ever imagine, and will not hurt you in any way whatsoever, because no one is going to take their money out of the stocks after seeing my work. On the contrary, the tourists will leave their money in Milan.
But the controversy remains. “It is unacceptable that the City sticks its finger up to the Stock Exchange" – said the councillor for Town Planning Carlo Masseroli in a fervent discussion.
Masseroli says: "the administration cannot be culturally subordinate to a self-styled artist like Cattelan who wants to use Milan to earn money”.
Oh, that's right, Cattelan made money off this! I wonder who payed him.
So the question is, who is Cattelan showing the finger to?
I'm not sure, but the pictures suggest that the finger is in front of the stock exchange. And is not pointing towards it, but from it.

Which could end this text. But will not. Because even if Cattelan laughs in our face, even if he plays a trick on all of us, he still plays out the crucial role of catalyzer - he materializes the tensions that are already there. He makes us go "Hey! Wait a minute!" He sticks the finger where it hurts.

*The title was originally supposed to be "Omnia munda mundis" ("To the pure ones everything is pure").

Old-Time Avantgarde

2010-09-21T23:17:00.000+01:00

Oh, and on a different note, here's a little bit of pre-mash-up mashing up, for your listening amusement, the one and only John Oswald:

It is a fascinating feeling, to realize that today's contemporary is tomorrow's retro, that no matter what, everything we wear, listen to, appreciate or create today will be looked at in just a few years with a paternizing, if not condescendent, smile. Timeless art? Pl-lease. The very feeling of them not being timeless, of being dated, is part of the pleasure of appreciating them. Age can work for the work, but it is still at work.

How I Got Tino Sehgal

2010-09-15T20:56:00.010+01:00

The exhibition "Sexuality and Transcendence" at the Pinchuk Art Center in Kiev, Ukraine (open until 19.09) fulfills its task better than it could hope for. If you expect an overwhelming, total experience, you got it all wrong. The space was not designed for anything overwhelming – the narrow staircase leads to narrow rooms, everything is fit-to-measure, and in consequence too small for the abstract pseudo-objectivity we are used to in most contemporary museum spaces. It could be a great space to move towards the intimate, and the topic seems to welcome such an interpretation.

This is not the case either. This version of transcendence seems to have little to do with what grows out of the self, or moves beyond it. It sometimes appears like it's all about impressing the hell out of us, poor mortals, and this state of awe at first reading seems to be the contemporary proposition of transcendence.

But there is more.

Yes, it is but a collection of the creme de la creme of contemporary art. Yes, it focuses more on showing off the stars and thus confirming the power of the producer. Its sexuality, beyond a few exceptions, lies more in the power fetish of the curator than in the actual exploration of the field. Sexuality is not sexual - here it is first and foremost an artistic product.
Transcendence, here, is a plastic material that shines and can be molded into big lumps of money. It is mainly about transcending sex – by overtaking it with colorful, shapely, huge art gadgets. So we get our yearly fix of Takashi Murakami, Jeff Koons, Richard Price, a touch of Cattelan and Sarah Lucas. All this is a clear power-play. Apparently, sexuality is in most cases a clear excuse for power plays.

Is this the new transcendence? Having spent the day walking around Kiev, I get a slightly different impression. What if this was not an exhibition trying to interpret concepts in a universalist way? What if it was about how the people here see transcendence? The people who function in the art world? The rich? The ones with access to culture? Then it all makes sense: sexuality moves into fetish, and the fetish is the icon, the huge, shiny penis of power that transcends everything else. Looking at the over-sized cars and houses and planes of the Ukrainian nouveaux-riches, it seems like an obvious reading. If we can trust no-one and nothing, if all the gods betrayed us, we are left alone. And soon, our intimacy, our body, begins growing new forms of transcending itself/us, it moves from the swirls of sperm into the swirls of objecthood and plastic imagery, it objectifies itself so that it can be more than it is, so we actually move towards the metaphysics, the moving beyond, be it at the cost of losing all the rest – but isn’t this the price of any transcedence? When moving up, aren’t we left without the feet, without the stomach, without the tongue, with a spirit that needs us no more, no more subject, no more, a bare experience of the other, the perfect object, the one we become?

If this is so, it is a confirmation of how sad the exhibition appeared to me. Photos were not allowed, and that is just as well, it all seemed haunted rather than transcendent, and the guards checking you at every corner made sure you understood that clearly. (Those were not your average staff, but looked like actual bodyguards. Try and fly with such company at your side).

The summum of the visit, the moment I was waiting for, was at first the most painful disappointment. Here comes Tino Sehgal! Here he is! Right here! His very own work, live, behind this wall, right here, yes. At your feet, the couple moving in an embrace, harmoniously, those are some well-behaved bodies, they know how to move, and where to be, they glance at me for a second, and then move into the embrace, I am here, the spectator is here, so it is time to work, and so they work, kissing and moving slowly and passionately, and I wonder why I’m witnessing this, not that they’re doing it wrong, but he is doing it wrong, Tino, and the curator, and owner, and whoever thought of putting this here is doing it wrong, very wrong, remember when Tino Sehgal’s work was transparent? When you would have to guess where it starts? When it was gentle and witty? Well, this is the exact contrary, you know exactly where it starts, it is there in a clearly defined space, you pay attention, you wait, they deliver, the two lovers embrace, and you get it, I get it, only they are now but a rich man’s entertainment, they dance as they are told to, this is a simple dance, not unlike some dances you might have seen around, the one and only difference remaining that they are in a museum, so it’s hard not to look at them as at an object, it is humiliating, deeply humiliating to see these people kiss just because some millionaire felt like having the work where two people kiss, I wonder if Sehgal realizes how close this is getting to the (in)famous pieces by Santiago Sierra where he made poor people do humiliating things for little money, only this was supposed to be something else, wasn’t it? It was fighting to be a celebration of the eventness, of the fleeting nature of all this, of the focus we try to have and never get, the performativity, the overpowering of being, action, contact, yes, the transcendence, somewhere along these lines, and the humanity, the humanity, where is the humanity? They keep embracing, and this is really a shy substitute of erotic shows, I observe the people coming in, they are all embarrassed, they don’t really watch, no longer than a minute or two, there is something unbearable about this, it is not the eroticism, certainly not the transcendence, rather the invasion, and as much as the performers try, they are still being invaded, they are not the hosts, we try to make it as easy for them as possible, but the invasion came much earlier, when they were hired to kiss, hired to kiss, hired to kiss, what a pity, and the sculpture of Louise Bourgeois stuck in the corner looks like an ironic comment, like some empty shell reminding us that this is an object and that is an object, that we are to treat them the same, that they are the famous artist’s participation in a show about power, damn it, damn it, I want out.

And so I’m out, I walk through the rest of the exhibition, uncomfortable, everything seems so dry now, I notice that Murakami’s famous sperm squirt (My Lonesome Cowboy, seen on pic) is actually made of two pieces, the sperm spiral is like a lego set, it is not one smooth surface, and that is so disappointing, this one line separating the two parts confirms how irrelevant all this is, how unexciting, how unengaging. Or maybe I can’t engage, maybe this is all about me, sure, good excuse, whatever.

(There are moments where I can’t even recall how it was possible to write reviews that pretended to be objective)

And I go back. I go back to the damn Sehgal, because I’m stubborn and because art often requires stubbornness, and I want to see the bodies, I want to compare them to dance, to think of performance art and theater, to watch the watchers, but mainly, to see the bodies, to resist resisting, to let go, to see where they take me.

And so I watch, mostly alone, for some 5-6 minutes. Maybe 10. And they move through the space. Almost absently. The choreography gets more and more constructed, I feel the dense layer of dance history, of dancers’ solutions to problems with moving from beneath, or above, or grabbing someone’s leg without hurting, it is technical, it is, it seems, a commodity, a good product, gentle and sweet, not as sweet as ice-cream and not as gentle as my cat, so the disappointment remains. And then another couple arrives and they take over, they do the same thing, for some two minutes they do it all together, the four of them, and I see how the new ones are new, how they actually make it theirs, you know, the interpreter’s thing. Now the new couple is alone and I enjoy the sulpturedance more. But that’s not the point.

The point is, at one moment, the sculpture looks at me.

The girl looks at the people who are there, into their eyes. And no one can resist such a look. No one is prepared, and the gaze of a living sculpture can be a scary thing. It is the medusa, it does not take hostages, it reminds each spectator of the double-edged gaze, and they give up quickly, they surrender, they turn away, they are perplexed, as this is no theater, this is hardly a performance, it is an objectified couple that knows you are here. That knows!.

But I have been here for a while and gazing back is a thing I often do. So I do.

And we lock. The eyes do not move away. She looks at me, I stare into her eyes, more into the left one, to focus well, and after a short time I don’t remember how the girl looks like, I have no idea, not even the face, I focus so much on the looking, and she looks back, she is moving, they are moving, the lovers are moving and one of them looks at me and acknowledges my presence, that’s all, forever, she is unbearably present and everything about her is the person that is there, and yet she is completely corresponding to what she is doing, to her submission into objecthood, to her awkwardly present dance, people start to look at me, they are not sure, you know, and now I get it. I get it, not like you get a joke or a conceptual piece. But like you get a virus, I get it, I got you, Tino Sehgal, you have no face and no shape, you have some blurred though precise movements, and I got you now, and yes, I believe this is transcendence.

Within the Lines

2010-08-01T10:50:00.000+01:00

What if there was nothing to discover? No story, no thousand words, no answer to a non-riddle? What if it was really, really, just a game of forms and colors?
Would it be a sin?
Does this lady need a past?
Is it really so bad for something to be "just" a pretty picture?
We know of the danger of beauty, we know the seductive spectacle means flirting with submission, yet is it really so immoral?

We possibly wouldn't say it about Rafał Wilk's works. They are often witty, playful, insightful. They play with the idea of light, of bi-dimensionality, of what a work is.
But, to continue on my doubt - does having a story constitute a challenge? Or is it just because we like the indolence of layered thinking, the safety net of there being "something else", so as to let our imagination ride a little further...? But haven't we turned it into a rule for (a lot of) contemporary art? This story-telling capacity? (Can someone say a good story about this? If so, the author of the story and the author of the work get a bonus.)
What if it's a pretty picture? What if it's pretty, pretty, pretty, a thousand times pretty? What if it's so damned pretty you don't want it to be a story, to go beyond it being pretty?
Of course, I have the right to omit the depth. And then also, every good story is many stories deep. But some of the best works I know present a fascinating resistance to storytelling. They are like a stone, at once attractive and opaque. They make me want to read within the lines.

And here, somewhat related, is a summer holiday bonus:

Rain, not words

2010-06-14T12:56:00.006+01:00

N. Raghavan, Rain V (2009)

One reason I like zapping through artist's pages instead of always looking carefuly at their artist's statements and curator's notes is that I don't need to undo the damage of their own thoughts about their work.
The latter often makes the experience of the work dull, as if our aesthetic wings were cut by the discursive blade. It is not that it isn't informative, which it often is. It's that it is rarely inspiring.
(Then again, this very blog may also be seen at such an angle).

We cannot go back

2010-05-26T15:10:00.004+01:00

Maybe art, maybe some art, maybe this art, maybe some of this art, serves turning the absence opaque, that is, making it at once palpable and impenetrable, so we cannot go back, so we are stuck in the appreciation of this strange, utopic now, and any attempt to overcome it, to look for the actual empty space, meets the opacity of an object, an image, a substitute, substitute not of a reality, but of what ceased to be, of the void that hence remains beyond us, happily or unhappily, hard to say, replaced by the fundamentally meager and helplessly sublime moment of a hesitant, aesthetic, experience, too private to be credible, too credible to be intimate, and yet ours, because we want it to be, because we claim it as such, because we know we inherited it from the silence that came before.

The picture - entitled (...) - is by Marek Wykowski. (Found by Gocha)

When movement becomes dance

2010-05-17T15:48:00.004+01:00

11 min, 16 mm film, B/W, no sound
Camera: Bill Rowley
Edit: Elaine Summers
Dir: Elaine Summers
Prod: Hans Breder, Iowa University

There are two things about this short fragment I love.
The first is the choreography of joy. The slow-motion allows us to better appreciate the flow of the common movement, the combining of the bodies, the contrast between them and everything that happens around them.
But there is something else. The dance becomes obvious at the end, when the movement continues beyond what we expected. Yet there is one earlier moment, one step of the girl coming from "our" side, which makes that clear. At a very precise point, she deviates from the way she has been running, her body bends like a bow and then moves sideways. That is when the simple vectors of meeting become something else - something more complex, less obvious. The bodies, now, create a space for our meeting to go beyond the embrace.

The Pleasure of Absence

2010-04-05T10:59:00.003+01:00

It is the pleasure of imagining a performance - or rather, of imagining a universe. A narrative, an aesthetics, an experience, a unity.
It is the pleasure of imagining a liveness, a directness, a presence.
The pleasure of experiencing the echo, the recording, the extract, the fragment of a copy of a copy. The pleasure Plato was so afraid of.
It is the joy of watching something on a small pixellated video image and imagining it live and juicily 3D.
It is the ecstatic moderato of my computer screen, of yours, which acts out the world that supposedly tastes better off-screen (heck, it tastes). Yet it is not off-screen, not in the performance space, but here, at this very desk, dressed in dark-green boxers, brown socks and a t-shirt, among the hills of papers and books and accompanied by the delicate sound of the washing machine and an occasional sms, that I experience it. The pleasure of absence. The ecstatic moderato.