Category Archives: art
sooner or later, every relationship comes to an end.
orphan drift this thursday at bolo’bolo
What do you get if you mix equal parts cutting edge continental philosophy, voodoo, psychedelics, underground dance music, cybernetics and multimedia experimentation? The notorious Orphan Drift!
Happening this Thursday, 25 July, from 20h00, Bolo’bolo Anarchist Info Shop and Vegan Cafe are delighted to announce an evening of Orphan Drift, featuring several short films from founding member Mer Roberts as well as a talk by UWC cyberculture theorist Delphi Carstens, followed by an almost certainly lively open discussion.
Here’s a taste of what you can expect on Thursday evening:
BACKGROUND
In the mid-90s, the legendary Cyber Culture Research Unit at the prestigious Warwick University was formed: their university-funded activities included producing collaged texts of Deleuze and Guattari, William Burroughs and binary code, theorising the occult underpinnings of markets, composing abrasive electronic music and, ostensibly, consuming inhuman doses of psychedelics as often as possible, much of this via the ORPHAN DRIFT collaborative artist project. A few years later, the CCRU was no more; founding member Nick Land – a genius philosopher and agent provocateur – had achieved full meltdown / deterritorialization and Sadie Plant, author of the well-known Writing On Drugs, had disappeared from sight.
The legacy of the CCRU is very much alive today though, a subterranean influence for the very latest movements in philosophy.
ABOUT ORPHAN DRIFT
Mer co-created the collaborative artist and hive mind 0rphan Drift in London in 1994. Although it was predominantly made up of visual artists, it also involved sound designers, concept engineers and media activists.
As an artistic entity, 0rphan Drift is known for immersive and visually complex works which use the sample and the remix extensively, treating information as matter and the image as a unit of contagion. The art produced is science fictional and immersive. It complicates the distinctions between material and immaterial phenomena and dimensions, both in content and media. Much of its work explored mimetic patterns of desire, production and consumption- particularly in relation to the rapid technological changes happening at the time- drawing heavily on cyberpunk fiction, polyrhythmic electronica and the underpinnings of African religious systems. This was the social context in which its shifting layers of frightening, disturbing, abject, schizophrenic, beautiful, deconstructive, poetic and fragmented frequencies were able to take affect.
0rphan Drift is cross-contextual and made extensive contributions from 1994 – 2004 in the social arenas around contemporary art, underground music and cyber-feminism/post-structural philosophy. 0D has participated internationally in over a decade of exhibitions, screenings and performance, exhibiting extensively in the UK, Europe, Canada and the States, including at the Cabinet Gallery and Tate Modern in London; writing the Scifi-theory text ‘Cyberpositive’, and featuring in DJ Spooky’s ‘Sound Unbound’ in the ‘Renegade Academics’ chapter. It contributed cybervisuals to the set of Stephen Speilberg’s ‘AI’ and ‘Minority Report’ features and Leftfield and NIN world tours, worked frequently with Kode 9 and participated in 10 years of international Video art and AV Electronica art events in Norway, Germany, Canada, UK, South Africa and USA.
We now collaborate between Cape Town and San Francisco and continue to make science fictional work which is guided by a neo-futurist sensibility and clearly a progression from our earlier work. Our new video work ‘Wilderness of Elsewheres, Colony 1’, which maps contemporary global concerns with survival, insecurity and the unknown, has been shown in Santiago and San Francisco and we subsequently produced a series of Post Apocalyptic postcards for Shadowshop; Stephanie Syjuco’s parasitic shop at SFMOMA. Recently we made video for Delphi Carsten’s Capetown Tedx Talk, ‘Hyperstition’, and were commissioned make ‘You Its Eyes 94-13’ for screening at CTM13, Berlin.
WHAT WE’LL BE SCREENING / HOSTING THIS THURSDAY EVENING
1: You Its Eyes. 1994-2013, 30 minute video remixing 0D’s earlier work
0D employs different frequencies and overlapping rhythmic patterns to activate submerged regions of the brain and create intimacy and proximity through video-sonic signal. The goal of 0D, writes Simon Reynolds (1996), is “the liberation of texture from its environment, of energy-flux from contoured form with the goal to recreate the intensity of being lost”. 0D describes the individual ‘self’ haunted by a sensory cross-talk of signals from realms beyond the physical. Voices from imagined futures haunt the contemporary technological landscape. Feedback from the machines evolves into an unfamiliarity of speed and complexity, coding the textual body and imagination as tools for change. The invisible, fantastical, and anarchic called upon here are what Deleuze and Guattari define as the essence of virtuality. These intensities carry the sorcerous forces that technology and science unleash as they delve further into the quantum, the chaotic and the abstract.
“Surrounding the human self and its island of experience lies a raging sea of intensities” (D&G). All journeys into this space involve a succession of becomings autistic, mimetic, contagious and machinic.
2: Hyperstition – A talk by Delphi Carstens
Delphi is a lecturer at UWC, as well as half of the duo which makes up Groovy Troopers Productions – creators of temporary autonomous zones in the form of art & trance festivals. Delphi is currently completing a doctorate thesis, and will present on: “hyperstition” — a neologism coined by Nick Land that combines the words ‘superstition’ and ‘hype’ to describe how fictions become fact and how our narratives (stories) shape our world. It also describes, particularly, the narrative of capitalism, which is driven by hype and speculation and, which more importantly, turns fictions into facts. One very important fiction that Delphi will be discussing is the fiction of the apocalypse. Focusing on the current secular meaning of apocalypse as well as how popular culture views our current global crisis and the importance of imagining ourselves differently. Hyperstition also describes the nexus where myth or magic and science meet. Delphi explores the world of hyperstition to describe the manner by which hype and speculation become facts in contemporary society. The future is looking uncertain and how we imagine this future may be more important than we realise. This talk will be both an intellectual and a felt experience.
3: A Wilderness Of Elsewheres. 2009, 10 minutes
A two-screen installation in which dark abstract video spaces flow into bright photographic landscapes (the raw desolate tundras of southern Africa), populated and de-populated by animated collages of architecture and fashion, cut and scanned from contemporary print publications. A deliberate rhythmic awkwardness creates an alien time frame. The screens share a soundscape, made from a wide variety of samples including glaciers melting and rocket launches, composed into a sonic ‘event’. The work is imbued with post-apocalyptic sensibility, urges to the neo-romantic and the science fictional blending of first and third world materiality. At once immersive and deconstructive, the work is collision, co-habitation, evolutionary fever-dream.
Join us in mapping the outer edges — and do come earlyish if you want to sit down while doing so ;) !
i am my greatest artwork
marina abramović presentation at moma yesterday
A pioneer of performance art, Marina Abramović has been using her own body as the subject, object, and medium of her work since the early 1970s. In 2011, the Museum of Modern Art (MOMA) in New York put on her retrospective, The Artist is Present. Yesterday, 14 July 2013, again at MOMA, she spoke about how to create a productive union between the arts, science, technology, spirituality and education in the future. GO HERE TO WATCH.
a young woman too often worried about the future
1968 was the year when political struggle for freedom culminated in global protests that shaped the future of youth culture. Paris in May 1968, under the conservative constraints of De Gaulle and amid an atmosphere of poverty and unemployment, played host to some of the most widespread and fervent revolts the city had witnessed. Clashes between citizens and state brought Paris to a halt and left its leader clinging on for his dear political life.
After a week of particularly violent clashes, militant posters with strong colours and bold graphic messages started appearing in the streets — plastered on walls, pasted onto barricades, and carried as placards in demonstrations. Produced as “weapons in the service of the struggle” by the Atelier Populaire, the outfit newly set up by students and teachers at the École des Beaux Arts, these anonymous prints combine powerful imagery with impassioned slogans on mistrust of the media, hatred of the reigning political party and solidarity with the workers to provocative effect.
More posters and info HERE.
poesboekies
This celebration of 80s South African pulp photo comic culture was made by Lloyd Ross and Robbie Thorpe in the late 1990s.
And here’s a piece on the subject written by DR Walker:
In 1980, like so many other white males, I was dragged kicking and screaming into that institution we would come to know as the SADF. The culture shock was enormous, legions of brown clad eenvormigge troepies all marching to the tune of the National party. After almost a year of rondfok and “training” I eventually ended up in the “Operational Area” or “The Border” as it was so commonly known.
Diversions were few and far between; drinking, talking kak, getting messed around, an occasional incursion by Swapo, and reading whatever came to hand. Newspapers were great but they reminded us of home too much so we avoided them. Paperbacks we never saw or they were invariably bad cowboy novels. Our all time favourite though were those beloved and much maligned “Photo Picture Libraries” or, as we so fondly knew them: “P*** Boekies”. These trashy produced pieces of literature fascinated us because you did not need an imagination, and if you did not understand the text you could always look at the pictures. They were better than a comic and were made in South Africa too.
Of course we all had our favourites, there was “Tessa”, a platinum blonde who strutted around in a bikini all day, running through the jungles of urban South Africa while clad in her cossie and high heels. Clashing with sinister suit and shade wearing individuals who were clearly “the bad guys” Naturally she always came out on top, the hair on that blonde head not even disturbed. As far as we were concerned she was akin to a Goddess and she would have been mobbed had she ever come to the border. With hindsight, those same bad guys looked very much like the guys who appeared before the Truth Commission and spilt so much dirty laundry. Maybe Tessa knew something we did not?
Remember “Swart Luiperd, Wit Tier, Kaptein Duiwel, Grensvegter” and all that ilk? They were out in the bushes clutching their wooden machine guns, (this is a rifle, this is a gun, this is for shooting, this is for fun), killing off naughty cigar smoking Cuban clones who held the proverbial dishevelled damsel in distress captive after her convoy/aircraft/helicopter/hospital was invaded/crashed/broke down (delete whichever is not applicable). By our reckoning we were not needed on the border, those three guys would solve all the problems and we could go home to start our long delayed civvy existence. Now that I think of it, just maybe they were really out there doing dirty deeds while we were being fed propaganda about how good the SADF and SAP were. Go on reading HERE.
For a critical history of South African pulp comics, read Sean O’Toole’s 2012 Mail & Guardian piece.
good vibes from fleurmach
dopey afterglow out of my head, diy tat(too)
hey man-baby!!!
“kuulumia”
“Kuulumia is an archaic Finnish word that refers to the aural quality of a landscape. Kuuluma denotes how a space, a clearing, or a site sounds. We have reintroduced this old expression because we feel that the term ‘soundscape’ is slightly problematic. The notion of “soundscape” has a tendency to objectify sonic landscapes and often seems to overlook the listener.”
— Tuike and Simo Alitalo
Read more about the pair’s acoustemological explorations HERE.
erik bünger’s schizophonia
I watched two incredible films tonight, Schizophonia and The Third Man, courtesy of Anette Hoffmann and the Archive & Public Culture Platform at UCT, with the kind permission of musician, composer and performance artist, Erik Bünger, who made the films.
In each film, Bünger both analyses and plays with the uncanny, magical potency of sound as recorded medium. Everything he does is underpinned by formidable quantities of research, a fondness for outrageously rhizomatic linkages and a wicked sense of humour. Definitely my new art crush of the month! ;)
Here’s a video of Bünger giving a lecture/performance which utilises much of the material presented in the standalone film, Schizophonia. This was recorded at MEDEA, Malmo University, in March 2011, as part of the K3 courses “Music in the Digital Media Landscape” and “Illustrating with Music”.
I really WISH I could find more of The Third Man to share here – it was tremendously entertaining, and, even off on its most questionable, occult-paranoid tangents, bizarrely pertinent to so much of the stuff about performance, recording and playback of music that I’ve been posting and thinking about in the past few years; even down to an hilarious discussion of the “entraining” (his word) power of The Sound Of Music (my post this afternoon prefigured this too, eerily!).
Anyway, you can watch the lecture:
And here’s a bio:
The Swedish artist, composer, musician and writer Erik Bünger (1976) works with re-contextualising existing media in performances, installations and web projects. In ‘Gospels’, sections of Hollywood interviews are removed from their original contexts, interacting to form a new, seemingly coherent whole. Yet these pre-existing works frequently conflict; Bünger explores the disjunction between replaying and experiencing in his ‘Lecture on Schizophonia’. This simultaneously analytical and performative work highlights the relationship between sound and perceived reality, using popular references and familiar footage including Barak Obama and Woody Allen. Similar tensions are exposed in ‘God Moves on the Water’, in which two songs about the sinking of the Titanic are combined to form a third narrative. In ‘The Third Man’, the negative power of music is explored. Displacing and recombining familiar material, Bünger challenges the separation between authentic and simulated experiences.
Bünger may have followed a traditional education in composition at the Stockholm Royal College of Music, but he is hardly a run-of-the-mill composer. His works have increasingly come to approach contemporary conceptual art, but his combination of sound and visual is also linked to literary storytelling. In his performances, installations and web projects, different timelines are superposed, past worlds and present understandings. The most important thing about Bünger’s work is not the art or literature context but the transformation that takes place in the specific works. What may seem trivial and inconsequential suddenly becomes the stuff of dreams. He is attracted to moments when recorded sound and image bridge a space between absolutes, between death and life and between gods and humankind. –
This info comes from http://expo.argosarts.org/
daddy (1973)
NB: not for the strait-laced! An experimental Freudian drama by Niki de Saint Phalle and Peter Whitehead. Grotesque, garish, ghastly… with an incredible piano-driven soundtrack that riffs on Cole Porter’s “My Heart Belongs To Daddy”. If you’re needing an antidote to all the commercial, anodyne Father’s Day bull, this should do the trick. 
the old spinning wheel
i keep my secrets in my hair
More of this Russian artist’s work can be found HERE.
on sensitivity
not francesca woodman, spinning
spinning with a turkish drop spindle
Bizarrely, there just happens to be a news report about South African security and miners on in the background of this British instructional video, which I came across looking for footage of Sufi mevlevi (dervishes) directly after I posted the piece below (cf. connection of spinning, drilling, finding gold and freedom). I really find it so bizarre how often the messy layers of random stuff I find while looking for other things fit what I want to find more appositely than what I was looking for. What I am talking about goes way beyond confirmation bias… It’s uncanny… and partly what this blog is about is documenting these “curiouser and curiouser” moments that blossom outside of the frame.
I’ll bet what I am writing is not making much Sense and I should probably try to sleep. It’s 3 a.m. and the aftermath of this waking dream is only going to add up to fog at work tomorrow.
rené clair & erik satie – relâche/entr’acte
Relâche, ballet instantanéiste en deux actes: un entr’acte cinématographique, et “la queque de chien” is a 1924 ballet by Francis Picabia with music composed by Erik Satie. The title was thought to be a Dadaist practical joke, as relâche is the French word used on posters to indicate that a show is cancelled, or the theatre is closed (and the first performance was indeed cancelled, due to the illness of Jean Börlin, the principal dancer, choreographer, and artistic director of the Ballets Suédois).
Picabia commissioned filmmaker René Clair to create a cinematic entr’acte to be shown during the ballet’s intermission. The film, simply titled Entr’acte, consists of a scene shown before the ballet and a longer piece between the acts. The score was also composed by Satie.
Entr’acte premiered as an entr’acte for the Ballets Suédois production Relâche at the Théâtre des Champs-Élysées in Paris in 1924. The Dadaists collaborating on the project invented a new mode of production: instantanéisme. Watching the 20 minute film involves seeing people running in slow motion, things happening in reverse, looking at a ballet dancer from underneath, watching an egg over a fountain of water get shot and instantly become a bird, and watching people disappear. The cast included cameo appearances by Francis Picabia, Erik Satie, Man Ray, and Marcel Duchamp. The conductor of the orchestra at the premiere was Roger Désormière. The edition of the soundtrack featured here was conducted in 1967 by Henri Sauguet.
michael leunig – on falling
where the echoes stop
Erwin Raphael McManus – Where the Echoes Stop
I want to stand where the echoes stop.
Far past where sound has abandoned thought.
Where silence reigns over redundancy.
Where once well said is more than enough.I want to stand where the echoes stop.
Where words must be born to be heard.
Where speech is a gift and not a curse.
Where there is more of the unique and less of the mundane.I want to stand where the echoes stop.
Where meaning is rescued from noise…
Where conviction replaces thoughtless repetition…
Where what everyone is saying surrenders to what needs to be said.I want to stand where the echoes stop.
Where the shouting of the masses falls silent to the whisper of the one…
Where the voice of the majority submits to the voice of reason…
Where “they” do not exist; but “we” do.I want to stand where the echoes stop.
Where substance overthrows the superficial…
Where courage conquers compliance and conformity…
Where words do not travel farther than the person who speaks them.I want to stand where the echoes stop.
Where I only say what I believe.
Where I only repeat what changes me.
Where empty words finally rest in peace.“Be still and know that I am God…” — Psalm 46:10a
primeiro mini-festival de música experimental feminista
Happening this weekend in Sao Paulo:
More info on Facebook, HERE.
whatever floats your boat
søren kierkegaard on boredom
Idleness, then, is so far from being the root of all evil that it is rather the true good. Boredom is the root of evil; it is that which must be held off.
Since boredom advances and boredom is the root of all evil, no wonder, then, that the world goes backwards, that evil spreads. This can be traced back to the very beginning of the world. The gods were bored; therefore they created human beings. Adam was bored because he was alone; therefore Eve was created. Since that moment, boredom entered the world and grew in quantity in exact proportion to the growth of population. Adam was bored alone; then Adam and Eve were bored en famille. After that, the population of the world increased and the nations were bored en masse. To amuse themselves, they hit upon the notion of building a tower so high that it would reach the sky. This notion is just as boring as the tower was high and is a terrible demonstration of how boredom had gained the upper hand. Then they were dispersed around the world, just as people now travel abroad, but they continued to be bored. And what consequences this boredom had: humankind stood tall and fell far, first through Eve, then from the Babylonian tower.
— From Either/Or (1843).
erin case – to be absolved
Erin Case is an award winning visual artist based in Midland, Michigan, with a focus in collage. Working in both analog and digital methods, she is regarded for the marriage of surrealism, sincerity, and evocativeness that is present throughout her body of work. Check out more of her work HERE.
leap of faith
freedom
l’age d’or (1930)
Sadly, this is a far more profound symbolic critique of Roman Catholic oppression than anything FEMEN is ever likely to pull off (notwithstanding their tops)!
L’Age d’or or The Golden Age (1930), directed by Luis Buñuel, a French surrealist comedy, and one of the first films with synchronous sound ever made in France, was about the insanities of modern life, the hypocrisy of the sexual mores of bourgeois society and the value system of the Roman Catholic Church. Salvador Dalí and Buñuel wrote the screenplay together.
The BBC called it “an exhilarating, irrational masterpiece of censor-baiting chutzpah.”
Read more about the political project of surrealism HERE. Watch the film (in the original French) HERE – turn on the Youtube captions for English subtitles.
Regarding the response of the establishment to the film, from Wikipedia:
Upon receiving a cinematic exhibition permit from the Board of Censors, L’Âge d’or had its premiere presentation at Studio 28, Paris, on 29 November 1930. Later, on 3 December 1930, the great popular success of the film provoked attacks by the right-wing Ligue des Patriotes (League of Patriots), whose angry viewers took umbrage at the story told by Buñuel and Dalí. The reactionary French Patriots interrupted the screening by throwing ink at the cinema screen and assaulting viewers who opposed them; they then went to the lobby and destroyed art works by Dalí, Joan Miró, Man Ray, Yves Tanguy, and others. On 10 December 1930, the Prefect of Police of Paris, Jean Chiappe, arranged to have the film banned from further public exhibition after the Board of Censors re-reviewed the film.
A contemporary right-wing Spanish newspaper published a condemnation of the film and of Buñuel and Dalí, which described the content of the film as “…the most repulsive corruption of our age … the new poison which Judaism, Masonry, and rabid, revolutionary sectarianism want to use in order to corrupt the people”. In response, the de Noailles family withdrew L’Âge d’or from commercial distribution and public exhibition for more than forty years; nonetheless, three years later, in 1933, the film was privately exhibited at the Museum of Modern Art, in New York City. Forty-nine years later, from 1-15 November 1979, the film had its legal U.S. premiere at the Roxie Cinema in San Francisco.
The film critic Robert Short said that the scalp-decorated crucifix and the scenes of socially repressive violence, wherein the love-struck protagonist is manhandled by two men, indicate that the social and psychological repression of the libido and of romantic passion and emotion, by the sexual mores of bourgeois society and by the value system of the Roman Catholic Church, breed violence in the relations among people, and violence by men against women. The opening sequence of the film alludes to that interpretation, by Dalí and Buñuel, with an excerpt from a natural science film about the scorpion, which is a predatory arthropod whose tail is composed of five prismatic articulations that culminate in a stinger with which it injects venom to the prey. Film critic Ado Kyrou said that the five vignettes in the tale of L’Âge d’Or correspond to the five sections of the tail of the scorpion.
rose window
Erin Case is an award winning visual artist based in Midland, Michigan, with a focus in collage. Working in both analog and digital methods, she is regarded for the marriage of surrealism, sincerity, and evocativeness that is present throughout her body of work. Check out more of her work HERE.


















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