The Disappearance of Liberal Education

[ED: Almost 75 years ago, this essay was published in a collection accompanying the 1954 set of The Great Books of the Western World, published by Britannica Press. While that collection of more than fifty authors—philosophers, playrights, scientists, authors, economists—is mostly all ‘Western and white,’ and definitely men, there is some relevant substance to the contemporary issues facing the US education system contained (t)herein. Primarily, the background question of shared understandings about reality: when these are no longer shared, democracy cannot proceed. At this juncture, I have little hope that the wider social system in the US is capable of pulling itself back from the devolution that appears to be accelerating. Many personal worries surround that. I predict that forms of ‘martial law’ will be declared in the US before four years are up, and I will not be surprised if it begins to appear widely in the next year. By then, soft critique from the ‘liberal’ side of the country will be moot and … wholly inadequate, as has happened before in the bowels of history. Privilege continues to insulate the 1% and [social] media [oligarchs] continue to siphon off the last drops of societal life-blood: community engagement. Shilling instead a form of attention-harvesting that, as with other forms of capital, concentrates ever more power in the hands of ever fewer individuals. What could possibly go wrong?

I can barely continue reading Klemperer‘s “Language of the Third Reich” as it resonates so powerfully across almost a century to this very moment.

The countries of the West are committed to universal, free, compulsory education. The United States first made this commitment and has extended it further than any other. In this country, 92.5% of the children who are fourteen years old and 71.3% of those between fourteen and seventeen are in school. It will not be suggested that they are receiving the education that the democratic ideal requires. The West has not accepted the proposition that the democratic ideal demands liberal education for all. In the United States, at least, the prevailing opinion seems to be that the demands of that ideal are met by universal schooling, rather than by universal liberal education. What goes on in school is regarded as of relatively minor importance. The object appears to be to keep the child off the labor market and to detain him in comparatively sanitary surroundings until we are ready to have him go to work.

The results of universal, free, compulsory education in America can be acceptable only on the theory that the object of the schools is something other than education—for example, to keep the young from cluttering up homes and factories during a difficult period of their lives, or to bring them together for social or recreational purposes.

These last purposes—those which are social and recreational—the American educational system, on a very low level, achieves. It throws young people together. Since this does not take any greater effort than is required to pass compulsory school laws and build buildings, the accomplishment of this purpose would not, at first blush, seem to be a matter for boasting. Yet we often hear of it as something we should be proud of, and even as something that should suggest to us the main line of a sound educational policy. We often hear that bringing young people together, having them work and play together, and having them organize themselves “democratically” are the great contributions to democracy that the educational system can make. This is an expansion of the doctrine that was popular in my youth about the moral benefits conferred on everybody through intercollegiate athletics, which was, in turn, an adaptation of the remark dubiously imputed to the Duke of Wellington about the relationship between the Battle of Waterloo and the playing fields of Eton.
more “The Disappearance of Liberal Education”

diversity-ness

Having seen/heard many different arguments for and against diversity, especially in the post-politically-correct thought-police era, I was struck with the idea that a debate on diversity presumes the existence of a context for the concept. This is a faulty presumption. Without community, diversity remains an untethered theoretical. Community evolves at the speed of life, and once a distributed network of sharing humans is established (as a community), diversity is an evolutionary product as a transformative collective life-praxis. Otherwise the concept is merely a hollow administrative (hierarchic) tool driving the standardized metrics of social inequality.

Full dissertation text: The Regime of Amplification

Well, I guess it’s about time to put the PhD dissertation text out there in .pdf form, so, here it is (PDF download):

The Regime of Amplification

Have at it, be polite, no grabbing, pushing, or shoving. Do not fold, spindle, or mutilate. If you can prove that you’ve read it back to front, I’ll buy you a bottle of Herradura Añejo Tequila*, as long as we can split it!

*this is my hard liquor drink of choice since 1980 when it was hard to find even in the US southwest — cherished bottles imported into Iceland (bought in NYC at NY Liquors on Canal Street, the only place in NYC that carried it!) would last up to six months, like a fine Scottish whiskey, small glasses for sipping — none of that brutish slugging down shots or making margaritas with this fine distillate.

ICTD – Renee Wittemyer

My cryptic notes…

Information and Communication Technologies for Development — Renee Wittemyer

The Status of Women on Broadband Worldwide (Intel) Women and the Web (pdf) — USAID; UN Women.

Information: divergent divide (skills development) — leads to lost opportunities in education, achievement, and social development. ICTD: Information and communication technologies for development

Market-based development — leads private sector actors to jump in …

Public/Private partnerships

Tech solutions for social & economic challenges

Burgeoning field of research.

Shared Value :: market value / social value

Societal needs define markets, not economic needs

Any research into effects of this on local community fabric? Is there any consideration given to the concept that perhaps the indigenous communications community may be negatively affected by the penetration of the internet?

growth and development (growth model) dominates thinking

Assumptions: dark side — what does access mean? (the assumption is that ICTD is necessary to life… (indispensable, etc))

muito obrigado

Victoria (Co-ordinator of the Hackademia Festival) invites some of us bricoleurs to jump into an IRC discussion on technoshamanism connected to the technomagias festival in Maua in Rio de Janeiro State, Brazil. That was a nice language riffing challenge talking about the basics of reality (and juggling with google translate made it even more interesting!). I get more and more feeling that the Brazilians are doing very interesting things, and have been doing them since way before Freire started his radical practices in social encounter and bringing back energy from instead of going straight into the ‘State’ to being sourced in community. All the Brazilians I have had the pleasure to work with, teach, or otherwise cross paths with are fantastic thinkers, doers, and lovers of life!

more on control and autonomy

A techno-social system is predicated and constructed on a system of control exerted on the flows of energy that are antithetical to its ordered existence or that simply exist ‘out there.’ Within a techno-social system, at all scales, levels, and between all actors, there exists a constant, dynamic re-balancing of these energies (energy flows). With an input of external energy as the source, the overall techno-social system will exert varying levels of control over different spatio-temporal regions. Control is essentially the existence of prescribed pathways of flow which insure the desired persistence of stasis in a sea of chaotic flows. The degree that a techno-social system can proscribe un-controlled pathways is the degree of coherence that techno-social system will have. more “more on control and autonomy”

workshop – Day 9 – eNZed

prepping the waka, Whanganui, New Zealand, December 2010

Workshop day begins: first the waka time on the river. Morning cycle down the river to the Putiki boat ramp, get there a little early, and feel the nerves as to what is possible with the workshop. There have been numerous anticipatory conversations in the last days about what I will be doing. I take a small paper with thought-notes and put it in my life-jacket pocket.

I am fighting with the impression that there is a superfluity of input for the participants — some have not been on a river or so. My dilemma becomes a question of when to jump in and alter the flow of events and protocols which accompany the waka and the enveloping and powerful Maori cultural scenario. It makes no sense to do anything other than participate. Where full participation is a position, an approach to an eventuality of contingent life-flow. I am observing the processes and vibes that are coalescing, seeing if there is a auspicious moment to intervene, but I see none. Back to participating. Enjoying it all. The newness, but also the familiarity and comfort which the Maori protocol applies to that (community-facing) unknown, and The River. more “workshop – Day 9 – eNZed”

anarchic food – Day 5 – eNZed

near the art museum, on the anciant dunes, Whanganui, New Zealand, December 2010

There’s quite some stress around the catering for the symposium as the person who was to do it had a terrible family trauma arise in England. There will be around 50-75 people coming from around New Zealand along with a few foreign presenters, and the food requirements are vegetarian, vegan, lacto-ovo, etc, etc … complex on limited resources …

Turns out that Gregers though, was the cook and manager of that anarchist vegetarian dining room near Bjorn’s house in North Copenhagen — I’d even eaten there a couple times when visiting Bjorn — so between Gregers and Jonah from the local community, along with volunteers, things will come together. It’s a challenge!

Oh yeah, and it’s Gregers’ birthday dinner in the evening. I work on a big fruit salad, and get the opportunity to introduce Freya to pomegranate seeds.

The Green Bench – Day 2 – eNZed

opening, The Greenbench, Whanganui, New Zealand, December 2010

Today is completely packed and busy: cleaning, organizing, and installing the show at the Greenbench for the gallery opening this evening. The title of the show is BURN and the show is obliquely or directly about hydrocarbons — plastics, production, consumption, distribution. Julian had tracked down a collection of oil samples from an early and now spent New Zealand (oil) field nearby (name?). I am surprised, oil — with the tectonic regime here, the foreshore of a plate boundary subduction zone. Ah, maybe the heat flow is actually lower when considering that because the immediate crust is double thickness with the subducting plate, so there is a lower heat gradient from the mantle. Shallow oil, guess I’d never thought of the genesis of such plays.

I use embodied energy to organize and clean the gallery kitchen for the opening, along with having numerous conversations with folks introduced from Julian’s extensive local network. He asks me if I will talk at the opening sharing some anecdotes about working in the oil business. Completely impromptu, though I had a minute to sit with a piece of paper before and write a five- or six-point list of things to remember to talk about. I am not the best story-teller, especially in such a situation, but folks politely listen to a few minutes of my rambling.

Later in the evening, raucous preparations over wine precede delicious dinner back at the house. Definitely some good cooks around!

The question for me becomes — how to keep track of the dialogues, and the warm humans encountered? Julian mentions there is an artist-residency possibility in town. It would be great to hang here for a time. Somehow, it reminds me distantly of Tornio, in Lapland, half-way ’round the world, literally, in the sense of it being a littoral backwater along a river in a small country, but the community here seems quite activated, and the differences between Finns/Lapps and Kiwis/Maori are complex and significant. Similarities do exist — it would be good to have the time to explore. It looks like there will not be any spare time in these 11 days for much autonomous explorations, although this is okay, as the people immediately surrounding Julian and Sophie’s lives provide a rich environment for encounter. And a site for the exchange of inspiration.

landed – Day 1 – eNZed

Auckand Airport, Auckland, New Zealand, December 2010

Up at 0400 to make the hugely early flight to eNZed. Had to be totally packed for the US as well, as I’ll have only another 20 hours back in Sydney, in transit between Auckland – Sydney – San Francisco.

A new country, a new place to visit. The national memorial service is happening when we land, so I manage to record a minute’s silence in the baggage claim. Some people were oblivious. People are watching the ubiquitous flat-screen teevees rather intently. The cost of extractives, but only the most obvious one.

The jump flight from Auckland down to Whanganui reveals both sides of possible landscapes. Massive clear-cut forestry in the highlands, and intensive farming in the more level areas — both with the attendant geomorphology of erosion features marring the terrain. Much has changed since colonization, surely. Then there are the remaining highland forests which are not yet decodable, having not met them on the ground.

Finally get into Whanganui, Julian picks me up at the airport in their 1988(?) Honda named Buzzy Bee (?) — a vehicle with a history, too bad I’m writing this in far distant retrospect, or elsewise I could relate the story. It was funny. Great to finally meet Julian, and we immediately start up a substantial dialogue as I am dropped into the whirlwind of family life surrounding the community effort aimed at the Greenbench (Gallery space) and the ADA Symposium. I tell him that I am at his service, and that, officially, my workshop starts now. It’s all about energy, presence, be-ing, and raising these topics in whatever contexts that arise in the next ten days.

The evening starts with a rousing performance of Aladdin by the children of the Brunswick School located in the countryside near Whanganui. Julian and Sophie’s three daughters recently started attending the school. This was followed by some photo-ops — meeting more of Julian’s family and other folks in the community — in the playground, as the soft, mild summer twiLight closed in.

twiddling thumbs for the Knighthood

In art and literature the problem is different. On the one hand, freedom is more possible, because the authorities are not asked to provide expensive apparatus. But on the other hand merit is much more difficult to estimate. The older generation of artists and writers is almost invariably mistaken as to the younger generation: the pundits almost always condemn new men who are subsequently judged to have outstanding merit. For this reason such bodies as the French Academy or the Royal Academy are useless, if not harmful. There is no conceivable method by which the community can recognize the artist until he is old and most of his work is done. The community can only give opportunity and toleration. It can hardly be expected that the community should license every man who says he means to paint, and should support him for his daubs however execrable they may be. I think the only solution is that the artist should support himself by work other than his art, until such time as he gets a knighthood. He should seek ill-paid half-time employment, live austerely, and do his creative work in his spare time. Sometimes less arduous solutions are possible: a dramatist can be an actor, a composer can be a performer. But in any case the artist or writer must, while he is young, keep his creative work outside the economic machine and make his living by work of which the value is obvious to the authorities. For if his creative work affords his official means of livelihood, it will be hampered and impaired by the ignorant censorship of the authorities. The most that can be hoped — and this is much — is that a man who does good work will not be punished for it. — Bertrand Russel (1968, p. 66-67)

Russell, B., 1968. The Impact of Science on Society, New York: AMS Press, Inc.

Thanks for that positive, pragmatic, and ultimately true statement of current affairs. Fifty years later. We can only hope.

upheaval

Upheaving, upheaval. Testing dependence and independence. Just when the path looks stable, where the knowns gradually coagulate to staunch the in-and-out-pouring stresses of un-knowing; the flow is not turbulent, the road is straight and wide, with interesting terrains somewhere up ahead. Then one finds a dip, through a desert wash, unseen just a short distance away. In this dip is a mess of flash-flood debris, and a double-fork in the road: change comes along with deep choices to be made between diverging pathways. One is obscured by the morning fog of oracle’s lack, so that what lies ahead cannot be distinguished; the other way may be seen, but with curves that carry it quickly out of sight. The third apparently climbs out of the one dip, and is the road that one perceived from a distance to be the straight and wide, but turns out that there are many dips, as when crossing a wide alluvial fan spreading out from the base of a mountain canyon.

Saline Valley, California, May 1983

Then there is the idea of the bush-whack. A process that forgets the roads and launches out into the countryside, a self-determined goal in sight or hinted at by the terrain to cover. The bush-whack presumes a base, often, with measured forays out on a daily basis, rather than a continuous and wearing, un-remitting confrontation of the unknown. It is the frontiersman, one who stays at the edge of stable regions, the fraying or un-formed edges. One foot in, one foot out. Solitary. Progress not determined by forward motion, but rather by the growing determination to remain in motion at all. That is progress, in the Light of how life comes and goes, the determination to continue is a hard kernel around which to wrap the discoveries that occur along the way.

My dear friends, let me sing you the song of solitude. Without solitude there is no suffering, without solitude there is no heroism. But the solitude I have in mind is not the solitude of the blithe poets or of the theater, where the fountain bubbles so sweetly at the mouth of the hermit’s cave.

From childhood to manhood is only one step, one single step. In taking that step you break away from father and mother, you become yourself; it is a step into solitude. No one takes it completely. Even the holiest hermit, he grumpiest old bear in the bleakest of mountains, takes with him, or draws after him, a thread that binds him to his father and mother, to the loving warmth of kinship and friendship. My friends, when you speak so fervently of people and fatherland, I see the thread dangling from you, and I smile. When your great men speak of their “task” and responsibility, that thread hangs out of their mouths. Your great men, your leaders and orators, never speak of tasks directed against themselves, they never speak of responsibility to destiny! They hang by a thread that leads them back to mother and to all the cozy warmth that the poets recall when they sing of childhood and its pure joys. No one severs the thread entirely, except in death and then only if he succeeds in dying his own death.

Most men, the herd, have never tasted solitude. They leave father and mother, but only to crawl to a wife and quietly succumb to new warmth and new ties. They are never alone, they never commune with themselves. And when a solitary man crosses their path, they fear him and hate him like the plague; they fling stones at him and find no peace until they are far away from him. The air around him smells of stars, of cold stellar spaces; he lacks the soft warm fragrance of the home and hatchery.

Zarathustra has something of this starry smell, this forbidding coldness. Zarathustra has gone a long way on the path of solitude. He has attended the school of suffering. He has seen the forge of destiny and been wrought in it.

Ah, my friends, I don’t know whether I ought to tell you any more about solitude. I should gladly tempt you to take that path, I should gladly sing you a song of the icy raptures of cosmic space. But I know that few men can travel that path without injury. It is hard, my dear friends, to live without a mother; it is hard to live without home and people, without fatherland or fame, without the pleasures of life in a community. It is hard to live in the cold, and most of those who have started on the path have fallen. A man must be indifferent to the possibility of falling, if he wants to taste of solitude and to face up to his own destiny. It is easier and sweeter to walk with a people, with a multitude — even through misery. It is easier and more comforting to devote oneself to the “tasks” of the day, the tasks meted out by the collectivity. See how happy the people are in their crowded streets. Shots are being fired, their lives are in danger, yet every one of them would far rather die with the masses than walk alone in the cold outer night.

But how, my young friends, could I tempt you or lead you? Solitude is not chosen, any more than destiny is chosen. Solitude comes to us if we have within us the magic stone that attracts destiny. Many, far too many, have gone out into the desert and led the lives of herd men in a pretty hermitage beside a lovely spring. While others stand in the thick of the crowd, and yet the air of the stars blows round their heads.

But blessed be he who has found his solitude, not the solitude pictured in painting or poetry, but his own, unique, predestined solitude. Blessed be he who knows how to suffer! Blessed be he who bears the magic stone in his heart. To him comes destiny, from him comes authentic action. — Hermann Hesse

Food, Energy, and Society

For most of the time that humans have inhabited the earth, their prime source of power has been their own muscle power. …

Early additional sources of power included human slaves and domesticated animals. The hunting/gathering societies were helped when an extra food gatherer or hunter could join in the task of securing food. Likewise, the labor intensiveness of primitive agriculture increased both the need for and the usefulness of slave and animal labor. …

A slave or extra hunter, of course, would have to be fed. However, two hunters could kill more than twice as much game as a single hunter could kill alone. In this way, additional labor provided a greater return in energy than the energy input required for its maintenance. (p. 68)

Food, Energy, and Society, Pimentel, D., Pimentel, M., Third Edition, Taylor And Francis Group, Boca Raton, Florida, 2008. Food, Energy and Society, [Pimentel, D., Pimentel, M., (revised edition), University Press of Colorado, Boulder, Colorado, 1996]

I haven’t gotten access to the most current (2008) edition of this major collation of numbers, but the 1996 version is recent enough for the extrapolation process to be framed and the principles to be clearly demonstrated. Unfortunately that extrapolation reveals a worsening situation than they originally laid out (or imagined!) in 1979. With a detailed quantitative analysis of the (energy) costs of all eras and types of food production, as well as an examination of pesticide use, water, biodiversity, and soil resource issues, the separate chapters are full of numbers and comparisons which are remarkable in extent and sobering in their basic message. It would be possible to verify the extensive research in detail by tracking down the fifty-pages of references, but the message is simple: the human species is exerting an ever-increasing energy drain on the global environment merely to subsist, and there are definitely better and worse ways to marginally affect the situation. Humans tend to be wasteful — but any life-form causes this process of entropic waste (energy) production merely by living — it is not an avoidable condition. It appears now that the problems are of such a wide-scale, and the solutions are presently so haphazard (as applied by nation-states rather than through some trans-national instrument), that the inevitable upward geometric curves (population, resource consumption, environmental degradation, etc) will reach their limit. Those curves as they exist in the mathematical domain have no real upward limit and may approach infinity asymptotically. This would represent the system with infinite energy reserves. The earth, taken as a sub-system of the cosmos, is finite, and so are the energy resources it makes available for human use. more “Food, Energy, and Society”

another spadeful of encounter

In the contemporary framework of human encounter—dominated by instances of hyper-commerce and of tele-mediated presence—life changes to fit the mediation (it does not evolve in the same sense that Darwin’s idea of the process; instead it simply fits the technology), and the character of encounter with(in) life alters for each shift in the techno-social milieu that collectively generates the allowed pathways of exchange.

Freedom is not a question in this situation. Nor is autonomy. Those are absolutes of the abstract: virginal conceptions not directly related to the contingencies of be-ing in and of the world. Absolutes and abstractions do not prepare the Self for the shifting potentialities of collective human encounter which proceed by degree and layered complexity. And indeed, when abstractions govern encounter, the full field of possibility of human encounter is quickly limited to a less-than-finite set of conditions, processes, and outcomes. There arises the alienation of emotive loss in this limitation, but that is another issue to raise elsewhere. Or perhaps this alienation is the reciprocal experience of the (unfulfilled) possibilities of creative encounter.

Or is all this just about losing or gaining procreative (evolutionary) advantage for the species (via technological augmentation), and nothing more?

The fact that the strongest, most beautiful, most intelligent are, overall, given social reward when compared to the least. (Recognizing this, the revolutionary community organizer, Jesus, said (as interpolated by Mathew) “Blessed are the meek, for they shall inherit the earth,” to invert the perception of this evolutionary order, and the alternative fact that following his lead will actually alter the order. Was this a miraculous strike at limited potentialities? Or mere agitprop for political expediency?

Proxemics

I would prefer that this whole thesis stay out of the regime imposed by semiotics — that is, the approach to social inquiry as an expression of how the dominant worldview is itself dominated by abstracted elements, rather than focusing on the flows of energy themselves. The abstracted systems do, of course, have a heavy bearing on the regime of flows within the social, as they do govern the pathways along which energy flows. However, in order to understand the dynamics of the flows which underlie the abstractions, one has to clear away the abstraction. I hope to frame the issue of language and protocol only to the degree that makes it possible to subtract it from the picture.

Consider the difference as framed following: when two people are speaking to each other, one can make a fundamental structural observation that breaks down the process into the movement of sonic energy and the presence of language-as-protocol. What is the sonic element? It is the movement of embodied energy, energy arising from the embodied presence of one person, arising from the complex negentropic life-processes of one’s self. This particular energy ‘form’ arises through the precise evolutionary configuration of body that allows for that particular expression: the lungs, the throat, the voice box, the mouth, and so on. It is projected through the ‘medium of substances’ from the Self to the Other, into the embodied presence of the second. Into the ear canal to energize the neural system that is hearing. This is a fundamental. This phenomena exists independent of the language being used, and regardless whether that language is shared by the two people.

Proxemics then becomes a question of potentialities and possibilities of flow or not-flow as proffered by the arrangement of energized bodies (at all scales!) — not simply a systematic coding of the arrangements and orientations of bodies in a Cartesian space. Hall does include body-heat (thermal code) in his list of proxemic behavior along with other sensory “codes,” but stays away from the actuality and implications of energetics (as illustrated by the previous paragraph. (A System for the Notation of Proxemic Behavior, Edward T. Hall, American Anthropologist, New Series, Vol. 65, No. 5, Selected Papers in Method and Technique (Oct., 1963), pp. 1003-1026)

The presence of language, then, is a formulator of meaning. Language does not carry energy itself. What one says is different than how one says it. The use of language (merely) imposes a modulation (amplitude, frequency, in time), a protocol on the energy movement. This modulation is a learned social function. And of that imposed modulation: when examined closely, it loses some of its monumental qualities (semiotics-as-deterministic-abstraction-of-abstraction):

There is no language in itself, nor any universality of language, but a concourse of dialectics, patois, slangs, special languages. There exists no ideal “competent” speaker-hearer of language, any more that there exists a homogeneous linguistic community … there is no mother tongue, but a seizure of power by a dominant tongue within a political multiplicity. — Deleuze and Guattari (Rhizome)

Verde Springs

I join Joanne on a half-day excursion to Verde Springs at the headwaters of the Verde River. she is an old acquaintance from the mid-80’s when she and Mike led biology and geology field trips at the local community college — I was on a memorable week-long one to Death Valley in the winter of 1985. the hike today is part of local Earth Day activities, although she has been leading these monthly for the last year as part of the public awareness campaign that the Center for Biological Diversity is mounting in opposition to the plans for massive groundwater mining by the towns of Prescott, Prescott Valley, and Chino Valley. a representative of the Nature Conservancy was along as well to introduce the land that they recently bought protecting one of the most sensitive areas of the riparian headwaters. there was an eclectic group of folks from a thirteen-year-old to several couples who’ve retired to Prescott. more “Verde Springs”

Qi approaching the Equinox

go to bed reading of Qi in Ted J. Kaptchuk’s treatise on Chinese medicine and wake up early from a deep dream where I was working with a group of boisterous and engaged young people who are somehow brought together by the impulse of Barack Obama. my immediate thought upon waking is why does a political figure enter my dreams? social action is important, sure, along with an interest in community dynamics, but a politician (community organizer none-the-less)? somewhat disturbing, though that thought is outweighed by the energy of the scenario. I suppose I am missing teaching. there will be opportunities for that in Oz, although I will keep it highly restricted to workshops rather than term courses. nothing should get in the way of the appointed task.

the Qi discussion illustrates the absolute difficulty in framing a concept in the language — the specific social protocol — within which the concept did not arise. the fundamental problem of translation. and in this case, translation of a term that is so formative to any worldview built on it that if one adopts that specific term, it will map, literally, where one stands in the world. and the ensuing conclusion that the adoption of another social protocol, language, precipitates a shift in worldview. no surprise there.

one global ‘solution’ to this issue especially in regard to fundamentals like Qi or energy (noting that even here I am making no one-to-one correspondence between the two!), when ‘comparing’ fundamentals, is to consider that each human individually is observing the world, and, at the same time, the social collective that they are participating in exerts an impressive synergy on all these points-of-view, and generates a collectively determined world view. this is the dominant social protocol, their language. Both the individual and collective world view are reductive apprehensions of essentially the same phenomena — that of be-ing in the world — seen from the particular point of view of that individual or collective. Of course, there are the instances where the worldview of the collective is impressed on the individual when the individual is forced to sacrifice personal autonomy to the collective — often through violence or threat of violence. it becomes a deep issue of personal autonomy or idiosyncrasy versus the power of the collective and where to set the line.

… the unusual difficulty in making Qi intelligible in modern Western philosophy suggests that the underlying Chinese metaphysical assumption is significantly different from the Cartesian dichotomy between spirit and matter…. (Furthermore) the continuous presence in Chinese philosophy of the idea of Qi as a way of conceptualizing the base structure and function of the cosmos, despite the availability of symbolic resources to make an analytical distinction between spirit and matter, signifies a conscious refusal to abandon a mode of thought that synthesizes spirit and matter as an undifferentiated whole. The loss of analytical clarity is compensated by the reward of imaginative richness. The fruitful ambiguity of Qi allows philosophers to explore realms of being which are inconceivable to people constricted by Cartesian dichotomy …. Qi, in short, seems inadequate to provide a philosophical background for the development of empirical science as understood in a positivistic sense. What it does provide, however, is a metaphorical mode of knowing, an epistemological attempt to address the multidimensional nature of reality by comparison, allusion, and suggestion. — Tu Wei-ming in Confucian Though

furthermore, the adoption of another linguistic naming system or protocol represents the potential of seeing the world anew. at the same time as it represents a separation from the dominant or previous system. this is an essential feature of the process of immigration, this identity shift that comes through a (linguistic) re-naming the world. but it is also inherent in the process of adoption of any protocol or technology that is produced and imposed on the individual.

tools to thrive

spend the afternoon at a meeting with a group of about 15 enthusiastic Mizzou students who are interested in fundamental issues around sustainability and social activism. the meeting (Open Sustainability Network Mid-Missouri, under the title Tools to Thrive. hosted by Richard Schulte, one of the founders of the Mid-Missouri group (which is connected to the umbrella Open Sustainability Network). OSN-MM is also the initiator of the Columbia Missouri Exchange Circle. Lonny Grafman, the featured presenter, is a lecturer at Humboldt State University and is the founder of Appropedia Foundation, the self-proclaimed sustainability wiki which provides a public platform for information on sustainable community practices along with pertinent knowledge-sets for implementation. Lonny is also the Executive Editor of International Journal for Service Learning in Engineering (IJSLE). He introduced some of his work in the form of a presentation Democracy Unlimited Humboldt County Rainwater: A Case Study in Open Source Community Action for Sustainability which explored community activism in deployment of sustainable (in this case, domestic rainwater gathering) systems. words: creation of human networks … the search for a deliverable … starts with a sonic ambient exploration a rainstorm … examples of rainwater sequestering … Bechtel in Bolivia … anthropocentric impurities … a lesson in rainwater catchments: free … local infrastructures generate independence / autonomy. Too many details at first. without the principles of appropriate technology use — public perception, policy situation, know-how, resources, initiative, currency in Humboldt … hemp paper, soy inks … Temporary Autonomous Zone break-out groups: creation and organization of more and better public art; bike-powered something; CSPAN (Columbia Sustainability Policy Action Network); local economy (in general); moving from thought to action; facilitating dialogue; sustainable creative activism; expanding the sustainability community; empathy and interconnectedness; rooftop gardens where possible on campus; community networking club celebrations, gardening; organizing / participating in one implementation workshop for a physically appropriate technology setup; less plastic use, healthy local food, teaching sustainability to children … sorry no more detailed notes, I had to leave right after the break-out sessions to meet Nick and Deb to look at houses. I cycle across downtown from campus to the Walgreens where I lock the bike and go in to buy a snack. when I come out I wander across the parking lot looking for Deb’s car. a chubby white woman gets out of a sedan and asks me if I need a ride. she says she normally doesn’t do that, but I looked like I wasn’t a killer and that she’d be happy to help me out. I say no, no thanks, I’m just waiting for friends to pick me up. mid-western courtesy? I’m wearing a black leather biker’s jacket, black jeans, black half-gloves and a baseball cap from Germany, and dark brown sunglasses. who’s she kidding? she must have been one of those mild-mannered mid-western serial killers. just then Deb pulls up. saved! Nick stayed with the kids, so we drive into the countryside to some small towns looking at houses. the area is really depressed, many empty storefronts on Main Street. and this area is relatively affluent compared to much of the rest of the state. it would be very interesting to travel through these areas and document what is happening. sustainability? indeed. things are not sustained here. help is needed.

iDC dregs

iDC list gets annoying and rewarding at the same time. but what of life spent on the keyboard? the topic is teaching… and the transition of the teacher into the link jockey.

sotto voce: While the offerings of IP_based networks seem unlimited, and in rhetoric, the superlative of unlimited is often applied, I think it is important to keep firmly in mind that it is not a space of unlimited knowledge nor is it a space of neutral knowledge. And, also, in this time, it is not a space of embodied experience aside from eyes absorbing statically-framed EM radiation, ears hearing sounds disconnected from their source, and fingers twitching across a very limited place. Not to mention underlying ideologies which accompany each form of mediated connection (largely invisible but very much real) — among others, that of consumption (extractive resources, electricity, and thus, the globe-spanning world that we exert irresponsible dominion over). In this regard, the (limited)vastness of that knowledge-space seems a bit tainted and out-of-touch perhaps. Expensive and consumptive. Exclusive, reductive, and reified. A teacher is a catalyst, and is one who, simply by being an Other we encounter in life, presents us with the unknown. If we trust that Other, a world opens up that was previously unknown, and (if) we (trust enough to) apprehend and engage it, it changes us, we learn. This unknown world is sourced in the entire comprehensible universe, and is available through that Other. These encounters may take place anywhere, anytime, and can be had ‘for free.’ We need only ‘pay’ the Other with our attention, our life-time, and life-energy. It seems that in our formal techno-social educational systems, these potential encounters with the Other are (being) replaced by more and more socially-standardized systems-of-relation (protocols, curricula, government mandates, abstracted monetary instruments) which seem ever more intrusive to and even suppressive of potential open encounters. This limits the creative potential of the outcome. The cumulative effect of this social hyper-formalization-of-encounter — because learning occurs precisely at the edge of knowing, not within the known — is that we look elsewhere for the dynamic of coming-to-be (learning) that keeps us alive and growing. To me this is the ultimate source of the loss of vitality that affects the Education World, a vitality that ultimately does not rest on technological mediation but on human encounter. Yes, human encounter is always mediated by the vast range of social protocols and tools, and learning encounters may happen within highly mediated (‘virtual’) spaces, but when we allow those encounters to slide continuously into more and more mediated spaces, the life-time available for less mediated human encounter shrinks. I think that this represents a wide loss to learning, education, community, and creative potential as it moves to extremes and forgets what it is predicated upon — the originary encounter between the Self and the Other.

dorkbot303

Jane also organizes a nice Denver dorkbot event along with the Denver Open Media crew live broadcast on community cable channel 57 and on KGNU. she invites me to do an hour talk/presentation on whatever—networking, projects, community activism—live. interesting dynamic, I’ll get a copy of it at some point. Mark Hosler from negativland does the hour after mine. later there is a small party upstairs.

A chaotic night, as it was also Dona’s photo exhibition opening at Sliding Door Gallery, only a block away. Very strange coincidence as I practically never had any engagements in Denver, ever. It was a First Friday street night, and the neighborhood was packed. Very nice to see such civil activities like that in the US, maybe there is a cultural renaissance about to fire up. Maybe in response to the collapse of consumer capitalism in the developed world. Folks had consumed enough of all that consumer crap on credit on loan on mortgage on plastic (now, is that hydrocarbon plastic we’re talking about?).

Dona had some photographic print work along with Camilla Briggs and her organic textile set-pieces. Dona’s images of the Dalai Lama which impressed themselves into works about Light were distracting, perhaps because of his iconic status, but more basically, to have a human form entering the field of radiative holy-ness of Light, well, either redundant or simply not necessary. Or maybe too obvious. Dunno, precise problem can’t be circumscribed without seeing all the images again. Were these stills from a movie? Why not. Fluid seeing. It seemed to miss the regularity of decisive format choices — sizing and positioning. A smaller panoramic cloud sequence, while not astonishing for those of us humans who fling ourselves about in metal tubes high in the air, was moving in its internal brilliance. Abstraction helps to refine expression of aesthetic. Unless the figuration is more personal — the opposite of iconic. Any body would do. Any body is holy enough for Light to play with.

Camilla’s wax-sealed rose petals needed intimacy, something played out right there in the middle of this civilian crowd. they needed to be touched, to be touching the participating humans in the room. the patio behind the gallery was funky.

And, otherwise, I especially enjoyed the DOM folks, lead by Directrice Ann Theis, and their real passion for what they were doing. Haven’t run across that too often—the last time, in Latvia, at the Cultural/Historical Museum dance party in 2001—and especially not among US cultural-industry sector folks. Usually there is a desperation and even irritated defiance in the air.

I was too distracted by observing the social scene and having rather intensive conversations and interactions with others. Very dynamic evening. Enjoyable.

Bravo!

thesis proposal :: Methodologies, Background, Timeline, Contexts

Concerning Particular Methodologies

Dialogues, Networks, and Collaboration — Much of my creative practice, research, and indeed, presence is built on the activation of robust and sustained dialogues with a wide range of Others both remote and local. These dialogues form a network. The most powerful situation I can imagine for creative research and production is an open human network. I am keen to engage on the ground with the Australian, Sydney-based, and UTS creative community. I am familiar with the milieu, having been in Sydney for six weeks in 2006 as a visiting artist at COFA, and I very much look forward to being there again. I have an extensive personal/professional network of Antipodal creatives which dates back to the early 1990s that I will be pleased to activate on a more face-to-face basis.

Distributed Performance — My own applied international research in distributed performance and tactical media over the last fifteen years is centered around synchronous live network-based social activities. Engaging a wide range of technical solutions, my work is a direct utilization of amplified digital networks as the locus for creative action. These areas of research experience include a variety of performance-based activities in theater, dance, sonic, and other expressive arts occurring in or augmented by collaborative networked situations. As a self-proclaimed networker, an area of core awareness in my research is the concept of presence — and how that human presence is directly and indirectly affected by any/all technologies that filter and attenuate that presence: how human expression across a network system is precisely formed and informed by the impression of the technologies used.
more “thesis proposal :: Methodologies, Background, Timeline, Contexts”

The International Frisbee Tournament

with my Discraft freestyle disc. another event fifty years ago this year… ah, for a nice freestyle workout…

Another important event occurred in 1958. Bob and Jake Healy organized a frisbee game at their family’s Fourth of July celebration in the Upper Peninsula of Michigan, the Ball Yard at Eagle Harbor. This family’s frisbee get-together became an annual event that grew in size and popularity each year. It became known as the IFT (International Frisbee Tournament). During the mid-sixties, the event’s enthusiasm attracted the attention of Wham-O. The synergy that developed between Wham-O and the IFT started the modern era of disc sports. The formation of the IFA (International Frisbee Association) newsletter in 1968 was a direct result. The IFA newsletter spread information to frisbee enthusiasts in Canada and the USA. Frisbee players started to travel to the IFT in huge numbers. By 1970, the tournament became the Mecca for frisbee enthusiasts from all over the world. The event fostered the free exchanges of ideas on all types of frisbee play. This is where the idea of freestyle as a distinct type of disc play got disseminated to the frisbee community at large.

funeral, et al

just back from Helga’s funeral service at the Seltjarnarnes Church and the reception at Hotel Saga after wards. sad to see the ones who grew up with that old way of living pass away, that long-ago generation. Helga was born in a dirt-floored sod hut in Svarfaðardalur near Dalvík on Eyjafjörður just shy of one hundred years ago. she was the matriarch to four generations of descendants who follow her on the pathway.

(00:40:06, stereo audio, 77 mb)

while I will always be an outsider in this close-knit community deep in the North Atlantic, I will always be bound to the place through the people of this family. bound in the living and the dying, the movements, the step-wise step-fool wanderings along the rugged sphere’s surface, floating in a suffused crystal darkness. where replication and desertion become forces driving Light and spare living. messages arrive from all corners of life. direct in the face, through this and that face rarely seen, age-lines and sagging skin characterizing it all. eyes peering out from under graying crop. young ones dancing around, some so young that the dance has not yet begun in the newness of be-ing. but where eyes wide open take it all in to map pathways across pure soul. they take it all in. and the living move on, the ones who have left are there in memory as the ones who formed us.

blackbird sings

Nan’s funeral in Charlottenburg. I see a number of people that I have not seen in some time. Kathy Rae is there from Manchester, and Sandro, one of the students who came to Iceland all those years ago.

The funeral is moving, standing room only. In the room with the casket, a video tape interview with Nan running silently, along with a projection of one of her Light-water videos. Flowers, candles. Friends in black. Stories from a few folks.

After the service, Sandro mentions that he has a photograph from the Iceland trip, which he then pulls from an envelope. I am moved when I see that it is one of my postcards that I sent him after the trip. I think I sent each of the students that I had addresses for a copy, if I remember right. I immediately notice that it is on resin-coated paper, ach, but that was a time when I could use nothing else as I had only the college lab which could hardly be called a lab even. I worked with what I had. He said he would send me a high-rez scan of it. It underlines that old idea I had to gather up all the postcards that I have ever sent and put on an exhibition. What fun that would be. Especially if each of the people would attend the show.

It is very nice to let memories of Nan float up, especially her work which is essentially about Light. And her presence as a mentor, teacher, friend, her art. generosity. And the community she supported.

And memories of her Armani suit and her fondness for good cognac.

Avalon from Roxy Music plays in one interlude. and I make this small tribute — blackbird sings

(00:10:13, stereo audio, 19.6 mb)

dkfrf review

Rinus makes some nice notes on the Amurikan evening at das kleine field recording festival last week in Kreuzberg.

Rinus is one of those intelligent and grounded souls who facilitate events that are the polar opposite of pretentious. informal, humane, and best, they include a collection of found artists. artists who are connected by their desire to connect with others in an open way. my impression of the evening of performances was largely the comfort with which it proceeded. for example, I had not intended doing a visual set, thinking conservatively it was about field recording. but when Brandon got the video-projector set up, I thought, yeah, why not. so I started the evening with a slowly-building barrage. guilty, sure, of a phat mix. Rinus noted that it divided the crowd — it’s that polarizing influence that I seem to have. hmmm. it’s partly the software, got to explore how to slow it down for a more meditative mix. density. (going back to the thoughts about levity and density a few weeks ago). Brandon’s set was a perfect counterpoint to mine with the levity and Light of his life.
more “dkfrf review”

student protest

The workshop begins erratically. Thirty minutes late, time already runs down. The first impression is, wow, mostly young ladies attending — somehow a bit of a (nice) surprise, given the techiness of the subject.

We end up at a rather raucous student march through the city, well, not raucous, maybe noisy, around five hundred students. They marched from the Parliament to the University where they push their way into the administration building and barricaded the university professors in their offices. This for the fact that the professors did not oppose governmental changes to the free education system. I believe it all stems back to the Bologna Accord which seems to bring much harm to the system. Although as we later talked about, the system of standardization can bring systems lower than the standard up to a higher standard. It’s all relative. In general it appears that the Lithuanian system is a bit at a bottleneck, with younger students expecting more than their professors can offer in terms of open-ness and progressive thinking. And, following the lead of the Accord that is bringing all schools into a bachelors-masters-PhD sequence like the US, so the neoliberal ideology of the US is perhaps bleeding into these newly reconstituted and impressionable states.

Will reactions to the Bologna Accord finally bring back some serious student activism in opposition to its blatantly globalist/capitalist view on education? It’s not clear, forty years after the ’68 movement. They need a more effective theoretical platform to work from in terms of the broader view of what education should be, compared to what it actually is. so it goes.

In the evening we are brought to a hot gallery opening — clearly a scene, to be seen, to see. Brazen and blatant art market-ism at it’s very pretentious worst. I won’t even repeat the name of the gallery or the curator, for to name is to bring more attention to the blighters than they deserve. And clearly the local art/culture consumers are mesmerized by the imagination of London come to Vilnius. uff. This can only have a negative effect on the local cultural community.

Steve Cisler 1942 – 2008

then get the news that Steve Cisler passed away yesterday. what a bummer. I always read his postings on nettime and a few other lists. Paul Jones has a detailed outline of some of Steve’s many activities. as an update, another blog came online for condolences: https://communitynetworking2008.wordpress.com/.

prepping for the performance tomorrow night. never feeling ready with only half my normal equipment. got the files, but no midi/usb controller nor keyboard. and not even the right software. will be winging it. and who knows about the audience. but whatever the case, Said gives one pathway!

Least of all should an intellectual be there to make his/her audience feel good: the whole point is to be embarrassing, contrary, even unpleasant. — Edward Said

current Capra

Lesson #1
A living social system is a self-generating network of communications. The aliveness of an organization resides in its informal networks, or communities of practice. Bringing life into human organizations means empowering their communities of practice.

Lesson #2
You can never direct a social system; you can only disturb it. A living network chooses which disturbances to notice and how to respond. A message will get through to people in a community of practice when it is meaningful to them.

Lesson #3
The creativity and adaptability of life expresses itself through the spontaneous emergence of novelty at critical points of instability. Every human organization contains both designed and emergent structures. The challenge is to find the right balance between the creativity of emergence and the stability of design.

Lesson #4
In addition to holding a clear vision, leadership involves facilitating the emergence of novelty by building and nurturing networks of communications; creating a learning culture in which questioning is encouraged and innovation is rewarded; creating a climate of trust and mutual support; and recognizing viable novelty when it emerges, while allowing the freedom to make mistakes. — Fritjof Capra

spring

yes, spring does arrive. the chestnut tree outside the back windows rather suddenly bursts into a leafy presence that only the chestnut can express. added advantage is that it blocks the view into and out of the windows, replacing too-near humanity with … green.

We do not need to invent sustainable human communities. We can learn from societies that have lived sustainably for centuries. We can also model communities after nature’s ecosystems, which are sustainable communities of plants, animals, and microorganisms. Since the outstanding characteristic of the biosphere is its inherent ability to sustain life, a sustainable human community must be designed in such a manner that its technologies and social institutions honor, support, and cooperate with nature’s inherent ability to sustain life. — Fritjof Capra

Art and Teaching Philosophy

ART

Art, at its social core, is the trace of an engaged and immersive pathway. A pathway that conducts the circulation and exchange of creative human energies as they are attenuated and directed by a vast range of mediative (materialized) carriers. The artist is that person who opens and offers the Self in a humane seeking: to engage in a dialogue of energies with an Other. Finding a proper pathway for those energies—transmitting: simultaneously receiving the expressions of the Other—this is the moving act of creativity. Creativity is the charged flow of energies between and through the Self and the Other over relative spaces and times.

These two proto-definitions are the basis of my art and teaching praxis. more “Art and Teaching Philosophy”

after the full moon

This was a night of the full moon, and the eclipse which takes place here in the early morning, well before sunrise, deeply affects the character of sleep. noting the next total lunar eclipse to be seen in North America is on the winter solstice 2010. I’m there!

And, I still haven’t found a vessel to pour milk from for my tea. I bought a small tea thermos a couple weeks ago in Kreutzberg, one that holds four cups or so. I take this to the desk with a small clear glass to drink from. but as I have to have my tea with milk, I need a small vessel of milk. so far, I’ve tried every option available in the flat. everything spills or dribbles! I may have to buy some small milk decanter. maybe a special antique if it leaps across my path. this reminds me of a previous long-term search a decade or more ago for a decent letter-opener. I had a nice hand-carved wooden one from Ghana, but it split, and I was never able to find another which fit my demands — good design, sharp, safe, efficient, nice material.

I just want to drink my tea while writing in concentrated peace and not leave blobs of drying milk on the desk.

anyway, the writing process. uff. this morning I have yet another stupid realization about my own process (doh!). the writing can be a script, a prescription to action, a narrative about possible action. and my narrow thoughts around a substantive text as a necessity for personal viability in the social system is a phantasm. actions based in the ideas that are danced around in the text can generate that viability as well. actions are often promoters of ‘better’ viability. (what is viability anyway? survival, thriving, materially, spiritually?) I always imagined myself as a person of action, but there is at least some tendency to talk and to words. what is done as action is often in the passive mode (observing, recording). actions that grow from that process are of ambient character — that is, they take the form of atmospheric presences, not active stances, positions, opinions. opinion was not accepted as a child. yes, interesting. so now, the last word is important. teaching allows for last words, although I consciously ask, in a classroom, for someone else to make the last word(s).

sotto voce (to brainstorms): A quick thought popped up as I struggle with some texts, sitting here in my sublet flat in east Berlin. As a person, I like to have the last word. What a lousy habit! In the learning situation, I consciously ask for someone, at the end of a class, to have the last word. I am thinking I will incorporate this more formally — to the degree that I pose the question (either to a volunteer or not) “S_, How about if you make a short (one minute) statement that you consider to be the last words for our session?”

When I’ve been doing this very informally, the reactions are quite interesting, with people vying for a last word a bit (people being anxious to leave and such), and then suddenly a consensus forms and the class ends. I think I’ll have to play with that idea/dynamic. I have the feeling it could be a powerful tool to impress (literally) the learning session into the self.

so, one conclusion is that, yes, the creation of a performance/exhibition situation that illustrates the idea (the script) is just as good as writing a text about it. the only difference is the social scale of audience.

of course, the dialogue, the one-to-one, as I define and act upon it, is a powerful (socially?) transformative process. but the relation of that action to social viability is highly … disconnected? I mean, there is the direct connection between the vital process of creating and sustaining a human community around ones-Self, or of embedding ones-Self in an extended community and ones survival, but this definition of survival seems to be somehow oblique to that of larger scale social viability. am I missing something obvious?

sunshine

April 26 through May 4 is Sun Microsystems’ Worldwide Volunteer Week; a mass mobilization of Sun Microsystems’ employees to volunteer their time. We are seeking project options that utilize the IT knowledge and talents of these employees.

If your organization has an IT related need, please email Dan Zucker at daniel.zucker@sun.com so he can share with Sun’s volunteer community. Because these projects are volunteer, there will be no charge to your organization for these services.

Key parameters of projects include:
-Need to engage 2 or more people
-Project will happen between the dates of April 26 – May 4

brainstorms

conversations with Volker and others range across vast spaces of cultural, spiritual, personal, and social thought and practice. as per usual. great!

I’ve been checking brainstorms more than usual lately, jumping into discussions with Howard, Bryan, Andee and many others on the topic of academia, education, learning, teaching, students, and what a struggle it is to be involved with this sector of the techno-social system.

sotto voce: In the 1:1 dialogs it’s usually a volunteer student, but, of course, a volunteer is never really a volunteer unless the power relation in the classroom is fully devolved into a truly distributed system. Which is never the case until the class is completely over and grades are posted — then the teacher can come into a more human-to-human relationship with the student in our traditional system. This is one reason I have maintained an autonomous nomadic status as educator. I can more easily set up a (more) balanced relationship with the students as I have no particular position in the local institutional hierarchy. Of course, there is the more difficult issue of my status as the teacher (which has to be devolved) … but I do devolve that as much as they and my own personality would allow … it is always a sliding scale, and I’d like to go further than I allow myself … in this, the fear of the unknown is a significant resistive force among the students and in myself.

Ideally, a class could consist of going around the group manifesting all possible dialog relationships between everyone, not just between the teacher and student — more accurately, there is no need of the teacher in this scenario anyway. In this situation, all are teachers and students both. In any case, this is a radical pathway which is a direct threat to business-as-normal educators/institutions because it makes them directly redundant, or, at most, facilitators.

These techniques are not specifically limited to f2f either — I will sometimes mandate a text-based 2-hour ‘dialog’ or phone call or other more heavily mediated type of connection to explore ‘virtuality’ and the attenuative affects of technological intervention.

Sometimes when I am lecturing, I do so with my back to the students.

after moving

uff, just when displacement seemed banished from thinking and imagination, here in Kiel to help strip all things from one apartment and install them in a house down the street. all in about 24 hours. not counting the packing up process which I missed while in Bremen. the actual move from the fourth-floor walk-up to the 1920’s mansion down the street in the affluent Düsternbrook neighborhood takes four hours. a crew of seven or eight college students and their boss, Leander (a multi-talented guy!), making the transition relatively painless.

for Steffi & Zorak, maybe a different story. beautiful new house, but much finishing work to be done, a flat on the second floor to be vacated in mid-November, a kitchen to be installed at the beginning of the next month, a cellar undergoing major repairs. and boxes. and boxes. and boxes. not to mention a sumptuous garden-intensive yard, garden house, garage, and all the accoutrements that a house brings. Fritz is the first to settle in. when all the world is new at one-year-old, a new house is merely another new-ness in days full of impressive living at the fore-front of be-ing.

lunch of goulash at Thomas’ place across the street. the street lined with early 20th century mansions. it has the vibe of the Glen Ridge neighborhood where Stefan and Ellen live. strange to get this similarity across this wide geo-social distance. although the BauMarkt and the Home Depot are also identical. the latter the same-ness of globalization. the former, the same-ness of local community.

ubicomp

Inane story on NPR, dancing around the hype of ubiquitous computing (still?) — With the installation of a network of sensors on house plants that will send wifi info to their owner about their condition.

Who sets up this network? Who maintains it? Who interacts with it? When and why is it interacted with? Under what conditions is it necessary to interact with it? Or is it ever necessary to interact with it? Those people who are so interested in spreading digital networks somehow forget the necessity of manufacturing, deployment, installation, configuration, and, especially, maintenance. Not to mention the actual (life-)time necessary to interact with the data being gathered, tweaking it if necessary (or even possible) into a form that is understandable and usable to the idiosyncratic self, NOT the generic Everyman (who is the Grail of the data collectors).

These questions point back to the cultural (d)evolution which mandates a rolling over of systems from localized individual control to a centralized social command-and-control. Now, a big argument used by the ubicomp community is that the existence of these networks liberates the localized Everyman from the drudgery of some localized chore or another. Watering house plants, in this case. But there is a hidden factor — the subsequent reliance of the individual on the centralized system of production and (standardized control) — which creates and deploys these devices. It costs money to have these devices. And the greater the deployment, the larger the social infrastructure necessary to produce and deploy these devices and systems. Think, for example, of the mining and basic industry that provides the raw materials that go into the construction of the machines used to make and deliver the devices. The individual consequently must be participating in this larger system in order to receive the device. To participate in that system requires a payment of (life-)time (converted in the grind of social production to cash). So the (life-)time freed-up by the device is more than consumed by the (life-)time drawn from the individual in this general participatory process. Think of working at a long-term job so that you have the long-term income to pay for the apartment where you have the house plants. Stability is a core value here to consider here as well — without long-term stability (a stable environment), exotic house plants are imperiled. To have house plants assumes this long-term stability (which the social system relies on!). So not only is this further reliance on the deployed ubicomp system NOT about liberation — it is the opposite — it is about a subtle enslavement to a greater social system for which instability is anathema. The drawing-off of the lifetime (and life energy) of the individual into that social system is the primary source of power for the centralized social system.

All of this is on a sliding scale. But assuming that condition, there likely is a certain tipping point where one might go too far and not have the possibility of retrieving individual autonomy. Where is this point? Have we reached it? Clearly it is different in different social systems, despite the healthy state of global systems which draw their energy from widely-dispersed humans. Tolerance for autonomy is different in different socio-cultural systems. Intolerance for instability is generally higher in more organized systems (which came first, the need for organization or the intolerance for instability and dis-order?)

Flinger’s glee

Fling-Dinger laughs aloud, giddy with glee, over his favorite passage from Hesse: strictly accurate, it reflects Rousseau’s lament between the social and the individual.

My dear friends, let me sing you the song of solitude. Without solitude there is no suffering, without solitude there is no heroism. But the solitude I have in mind is not the solitude of the blithe poets or of the theater, where the fountain bubbles so sweetly at the mouth of the hermit’s cave.

From childhood to manhood is only one step, one single step. In taking that step you break away from father and mother, you become yourself; it is a step into solitude. No one takes it completely. Even the holiest hermit, he grumpiest old bear in the bleakest of mountains, takes with him, or draws after him, a thread that binds him to his father and mother, to the loving warmth of kinship and friendship. My friends, when you speak so fervently of people and fatherland, I see the thread dangling from you, and I smile. When your great men speak of their “task” and responsibility, that thread hangs out of their mouths. Your great men, your leaders and orators, never speak of tasks directed against themselves, they never speak of responsibility to destiny! They hang by a thread that leads them back to mother and to all the cozy warmth that the poets recall when they sing of childhood and its pure joys. No one severs the thread entirely, except in death and then only if he succeeds in dying his own death. more “Flinger’s glee”

language is what?

Sapir makes some heavy suggestions that, as I look around the social system, are little considered by folks as an idea or worldview. the ramifications are too complicated to consider, eh?

Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the ‘real world’ is to a large extent unconsciously built up on the language habits of the group . . . . We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. — Edward Sapir

memories of fire

aren’t disco balls just enhanced simulators for dancing around a fire? what’s the dif? why not dance around a fire more often? gyrate under washes of starLight with limb warming fire to back and front as oscillations permit. in a crowd of like-smelling co-habitants, oscillating to rhythms of necessary presence.

what of having fun while living?

Modern man is insecure and repressed — isolated from his fellows yet desperately clinging to the collectivity which he trusts to protect him from the might of other collectivities. Divided within himself into instincts and spirit, repressions and sublimations, he finds himself incapable of direct relation with his fellows either as individuals in the body-politic or as fellow members of a community. The tremendous collective power with which he allies himself gives him neither relationship nor freedom from fear but makes his life a sterile alternation between universal war and armed peace. The modern crisis is thus a crisis both of the individual and of society at large. — Maurice Freidman (1976, p. 245)

photostatic

passing this on from editor Lloyd Dunn — a marvelous resource and inspiring source — the online photostatic ‘zine archives are now complete! Enjoy!

Over the last five years, the editor of PhotoStatic Magazine (1983-1998) has been gradually converting all of the issues of the series from their published form (on paper) into pdf files for the public to download. We are pleased to announce that the final installment of the archive (PhotoStatic no. 1) has been posted, and so the archive is now complete. All of the downloads are freely available, and 100% copyright free (as they have been ever since 1983).

During its run, the PhotoStatic Magazine series underwent several transformations, as some issues were published under differing titles, which include: PhotoStatic Magazine, PhonoStatic Cassettes, Retrofuturism, YAWN: Sporadic Critique of Culture, The Bulletin of the Copyright Violation Squad, and Psrf. In addition to the 49 print issues released between 1983 and 1998 (which includes two issues of double the normal page count), the archive also includes 10 issues on audio cassette (down-loadable as mp3s) as well has a handful of supplemental releases.

PhotoStatic was a magazine, a periodical series of printed works that focused on xerography as the source of a particular visual language that was widely used by graphic artists in the various art and music underground scenes of the 80s and 90s. During this time, the publication served as a forum to collect and redistribute artworks that originated in these scenes. Eventually, its scope extended to embrace not only graphic works, but also concrete poetry, correspondence art, ephemera from works in other media, essays, fiction, reviews, and reports on various cultural scenes, including Neoism, the home taping community, the zine community, and mail art.

re-colonization

things have not really started for ISEA’06, but I head down to San Jose on a shake-down run and to see who is around already. the drive and parking logistics are a bit complicated, so it is good to construct an operational head-map without the pressure of schedule. public transportation in central San Jose is revived along with the recent urban renewal that appears to be taking place. a re-colonization by huge shiny-skinned office buildings, no real community thriving are the foot of these gleaming beasts. just restaurants to cater to the convention crowds. food shopping? no chance for that in this infotainment core. immediately outside there are the remains of a pre-existing indigenous community.

Brooklyn meetings

walking down Bedford Street I meet the lady with the lime green brolly heel-toeing it briskly to the wine shop, kitty-cat in a tote bag, and stories about winning over the boys in the community garden. dinner with Amanda and Stephanie, at Amanda’s place in Brooklyn. along with Mr. Tiger, Amanda’s new cat who seemed easy-going and sociable despite battle scars from street life in Brooklyn.

earlier I was able to get together with Eric, a sharedj activist among his many other talents. at a cave-like cafe in Brooklyn he showed me some of his keyworx-based work which immediately brought to mind Stan Brakhage’s aesthetic which could easily be described as the precursor to much vj work in the present time (including my own). although my contact with Brakhage was, on a film-production level, limited, the discussions, and more importantly the simple exposure to his vision through screenings of his and other’s work was moving and formative to the inner eye. he had his little cubby-hole office next to and half the size of mine when I was a grad student, so we got to know each other better through informal chats — life is short art is long…

Imagine an eye un-ruled by man-made laws of perspective, an eye unprejudiced by compositional logic, and eye which does not respond to the name of everything but which must know each object encountered in life through an adventure of perception. How many colors are there in a field of grass to the crawling baby unaware of ‘Green’? How many rainbows can light create for the untutored eye? How aware of variations in heat waves can that eye be? Imagine a world alive with incomprehensible objects and shimmering with an endless variety of movement and innumerable gradations of color. Imagine a world before the ‘beginning was the word.’ — Stan Brakhage

anyway, back to Eric’s output — he also collaborates as a tenor and lutenist on an entirely different plane in Asteria, a Medieval/Renaissance music duo. he passed on a copy of Soyes Loyal, their latest album featuring Burgundian chansons of courting and love from the 14th century. Eric’s divergent interests and skills are incongruous on the surface but stand as a strong example of how personal energy transmission does not have to be closely tied to form but rather to the efficiency with which one finds the projection of such energy through a chosen material mediation. Eric is attentive, concentrated, skilled, and definitely efficient transforming his energy into a variety of forms of inspiration.

you can test track their two albums at magnatune.

swim meet

we all head down to the Glen Ridge community pool for Evon’s first swim meet where he’s stoked for the 25-yard free-style. the first pictures with the Nikon D200 are clunky and … ill-composed. 6 years of shooting video — sonic & moving visual — so different from using a SLR camera. simple things like the 3:2 image ratio vs the video 4:3 ratio make a big difference, along with the limitation of having only one shot, and no sound. at least the camera works like a film-based SLR in that it actually takes the picture when you hit the shutter-release. none of that annoying delay as with cheap point-and-shoot digital cameras. but the size is a bit daunting as is the sheer number of buttons and menu items.

John Francis Wester 1958 – 2006

John Wester Learn sorrowfully from the network (from Karen (T.)) of another passing. John Wester was a great friend from junior and senior high days. we maintained contact after the college diaspora and when we were both living in Los Angeles after college (he doing his law degree, me finishing my tenure with corporate oil) and later through email, thinking that at one point we would cross paths. an obituary is a terse framework that little shows the life, only the social situation. I’ll add some words and, if I can find some, photos soon. Karen calls — the first time we have spoken in, what, maybe 30 years? nah, a few less than that. it is strange and nice to hear a voice that slowly stirs older memories — of those humid summer days down at the North Shore dock of what was a not very large lake in one of the first planned communities of the 1970’s, Montgomery Village. I would cycle down Brink Road from home to the Village on occasional summer days before a drivers license made more of the world available. At the dock, John, Richard, Taryn, Karen, Mark, Gary, Bruce, Sharon, and others would hang out — some of them working (boat rentals), some like myself, just hunting for summer friendship. more “John Francis Wester 1958 – 2006”

Lillian Christine Hopkins (née MacKenzie) 1918 – 2006


Lillian Christine Hopkins, beloved mother, grand-mother, great-grand-mother, friend, and teacher, age 87, died peacefully in her home on Monday, April 11, 2006, following a three year battle with leukemia.

She was born December 2, 1918, in the town of Melville, Prince Edward Island, Canada, to the late John Malcolm and Lillian Kedy MacKenzie. Her early schooling was in Boston. She graduated from Gordon College, Boston, Massachusetts in 1945, and completed her master’s degree at Western Maryland University in 1971. On August 11, 1944, she was united in marriage to Cleveland Hopkins at Park Street Church in Boston, Massachusetts.
more “Lillian Christine Hopkins (née MacKenzie) 1918 – 2006”

Kevin Karl Burger 1957 – 2006

portrait, Kevin, New York City, New York, July 1995

Kevin passes away this morning after a three-year fight with brain cancer. A brilliant painter, the source of much pointed insight and incisive wry wit, a good story-teller, and all-around warm and lively friend. His embodied presence, removed, now transforms to empty space, but, certainly, no vacuum. We met way back during the infamous Conrans-Habitat catalog shooting that Bill was doing in the summer of 1990. Kevin was working for the Conrans crew, I was an assistant for Bill. Hot summer day after hot summer day, on location in Peters Valley for the first half of the shoot, a sense of humor was necessary. Then Kevin and I drove a U-haul truck full of furniture and location gear all the way to Acadia National Park, ME. Many stories to tell about that adventure. Nothing like shooting a four-poster bed on the top of Cadillac Mountain at dawn. It was an auspicious starting point for many friendships: I think it was all the lobster (lobstah) consumed in Bar Harbor (Bahhabba) with the crew. On the way back, we filled a huge cooler with lobsters and dry ice, and had a big dinner at John and Laurel’s place back in PV.

more “Kevin Karl Burger 1957 – 2006”

Varela

Unless we accept that at this point in intellectual and scientific history that some radical re-learning is necessary, we cannot hope to move forward in the compulsive history of the ambivalent rejection-fascination with consciousness in philosophy of mind and cognitive science. My proposal implies that every good student of cognitive science who is also interested in issues at the level of mental experience, must inescapably attain a level of mastery in phenomenological examination in order to work seriously with first-person accounts. But this can only happen when the entire community adjusts itself to the corresponding acceptance of arguments, refereeing standards and editorial policies in major scientific journals, that can make this added competence an important dimension of a young researcher. To the long-standing tradition of objectivist science this sounds like anathema, and it is. But this is not a betrayal of science: it is a necessary extension and complement. Science and experience constrain and modify each other as in a dance. This is where the potential for transformation lies. It is also the key for the difficulties this position has found within the scientific community. It requires us to leave behind a certain image of how science is done, and to question a style of training in science which is part of the very fabric of our cultural identity. — Francisco Varela