stalling, re-starting

The Surface Creek property, Cedaredge, Colorado, June ©2023 hopkins/neoscenes.
The Surface Creek property, Cedaredge, Colorado, June ©2023 hopkins/neoscenes.

Creative output sputters and stalls in the face of tapering life energy, with far too many menial tasks absorbing the dregs. Future creative engagement requires that I relinquish this living situation and move on, sooner than later. Sure, the maintenance, ordering, and re-wilding process may be understood as creative in a wide, cosmological sense: a performative action affecting the state of the macrocosm. The amount of time siphoned off into property upkeep, along with the demands of the ‘regular’ j-o-b has precipitated a high level of social isolation—something that I’m not used to, and something that’s not good. Driving the maintenance desperation is an acute and currently unavoidable fear-of-the-future. Sheesh. The ratio of my embodied energy level to the overall entropy of the situation is in the negative orders-of-magnitude level.

e::E(s) ≥ 10-5

With no capital to exploit in this terminally oligarchic nation, aside from whatever I can physically manipulate.

There is a limit to what I can do to ‘catch up’ on years of zero wealth accumulation in the stead of transnational creative engagement (aka, bottom-feeding). Options are limited, but success depends more on the vitality of will—closely allied with physical stamina these days—along a simple fearlessness to make it happen. Fear is so diffuse—and previously not a factor—that surely it can be overcome (again) with focused human engagement.

Plans are developing. The first is leaving full-time work-for-pay despite compromising long-term viability. The second is to liquidate the property. Optimizing it for resale will require maybe six dedicated months, maximum, before moving on. The real estate market will be in better stead next year, barring civil conflict or another irruption of the Gaian system. Expatriation now the first choice. The extremities of Babylon’s current incarnation—hardly imagined by even the most cynical internal critic, well-known to those looking on from the outside—are a grinding black hole.

I arrived at this working/living situation having prioritized human connection over a stable and lucrative career (in the extractives industry where I started, or elsewhere). Unlike a lot of folks who follow a specific, planned trajectory, honing their talents in a particular field, gaining seniority and capital, I bounced around. Partly to maintain face-to-face contact with a widely dispersed human network, but also to sustain a flexibility that allowed for spontaneous participation in particular creative situations appearing along the way. Some, once trusted, have decided to label that as opportunism. I’ll deal with that hurtful critique in another posting. My general trajectory, though, despite that label, in other ways, was a mistake even with the rich array of participatory experiences it brought me into. Prioritizing stability, the known, the familiar rhythms of regular and predictable employment (and cash flow), ensuring (insuring!) future viability: this is the leitmotif of survival in the capitalist system, the rewards for a reliable prole. I prioritized change, instability, serendipity, spontaneity, and am paying the price of that. The time value of the abstracted instrument of social viability—money—requires long-term dependence and living-for-the-future. Well, the future has arrived: viability and life is emphatically transitory, there’s only one go-round. As Richard Pryor extolled: “I don’t give a FUCK!”

And what of Art? and Creativity?

whispered:
It all started a 17th of January, one million years ago.
a man took a dry sponge and dropped it into a bucket full of water.
who that man was is not important.
he is dead, but art is alive.
I mean, let’s keep names out of this.
as I was saying, at about 10 o’clock, a 17th of January. one million
years ago, a man sat alone by the side of a running stream.
he thought to himself :
where do streams run to, and why?
meaning why do they run.
or why do they run where they run.
that sort of thing.
personally, once I observed a baker at work.
then a blacksmith and a shoemaker.
at work.
and I noticed that the use of water was essential to their work.
but perhaps what I have noticed is not important.
normal voice:
anyway the 17th goes into the 18th
then the 19th then the 20th
the 21st the 22d the 23d the 24th the 25th the 26th the 27th
the 28th the 29th the 30th the
31st.
of January.
thus time goes by.

Robert Filliou‘s Whispered Art History (excerpt)

[ED: a decidedly gendered, old-school statement from a Fluxus founder … there are contemporary, open, and ongoing events that arose around this text, establishing 17 January as Art’s Birthday. I used to participate, but haven’t lately. The last major Fluxus-related happening was Fluxus Akademie discussion/lunch at Mary‘s in Rösrath in 2013. And in the incommunicado haze of the past few months, I discover Mary’s gone, back in March. Yet another remembrance to craft, reminding: no time to lose.]

Calmness accompanies the whole. Fear accompanies the part. Intuition goes beyond the figure-ground focus of conscious perception.

Prather, Hugh. Notes to Myself: My Struggle to Become a Person. New York, NY: Bantam Books, 1990.

Seuraa minua…

Owen relates one of his inimitable daily narratives that includes this Finnish phrase: seuraa minua or “follow me“. I pronounce it in my head, and, yes, vocally to myself: I can still hear Finnish. Rakastan sinua! Yes, I’ve heard that, too. Funny life. Twenty years ago today I was teaching in Tornio, having recently returned to the far north land from a trip to Oslo for a workshop and a lecture at the National Academy; and a week in Reykjavík for cafe9.net meetings and a workshop; and a week in Riga for yet another workshop at ReLab. Totally different life.

Okay, I won’t ask the question that hangs over many a retrospection: ‘What’s it all mean?‘ Internal queries led by platitude set off the monkey brain, where instead the path should be forged and focused on: be here now.

I met Owen in Tornio back at the first Polar Circuit residency that Tapio organized in 1997. Polar was an international ‘new media’ residency that brought more than 150 cutting-edge artists, some with students, to the Western Lapland Polytech facilities for three months (when the school was empty for summer). It was easily the best-equipped tertiary education media school in Europe (if not the world, as the US was way behind on such things at that time). Owen had come over from the UK. He got stuck, happily, in Finland, still is there with his lovely partner Irma. He is a maven of online existence and reality (that’s why he was at Polar!). He’s got a daily blog that I think is called time of day. I read it daily. Last time I saw Owen was a f2f in Helsinki at Arcada — the university where he is teaching — in 2013 as part of Pixelache. So many stories to tell. Owen is great at telling his own!

changing up the trajectory

und so. Lots’a mulling over these past months, and the conclusion is that moving forward I will spend as close to 100% of my time [outside of the regular CGS workday] in proceeding to get on with my creative work. This means an end to what has anyway been an impoverished social life of the last year. Time is slipping, and in order to accomplish something, anything, before the clock runs out, the days of nomadic shuffling around to engage with folks f2f are over, gone. Much life-time was spent in this pursuit over the years, but now, the archive calls, to be reassembled, reconfigured, simply maintained, fwiw: there is certainly no worth in it residing in boxes. Hundreds, thousands of vintage silver prints, slides, negatives, tapes moldering away in boxes. And I need to spend the time in getting works out, or something. The bulk of my creative production went into that personal network, and it seduced me into thinking it was a sustainable pathway. It was not. It brought me to the miserable situation that I am in now. I see this reflected in every postcard of mine that I run across. A piece of my life-time/energy spent in the desperate drive to remain connected. more “changing up the trajectory”

Armin Medosch 1962 – 2017

death

I wanted to write specifically for the blog concerning the shared history with Armin, but all I can manage is to copy (with minor additions) what I sent out to the nettime list. Another nettimer, Felix Stalder wrote some personal and general memories (the thread includes many diverse thoughts from fellow nettimers) and someone put together a pdf on monoskop.

Sharing the experiences of many of you, I can recall numerous encounters with Armin in Helsinki, Riga, Vilnius, Berlin, London, Linz, Hasselt, Amsterdam, and possibly elsewhere, back into the mid-90s. Some good partying, dancing, dinners, and dialogue. Yes, a challenging and idiosyncratic personality, but his extremely wry, dry, and funny humor, his presence, his voice (powerful both sonically and intellectually), and his generosity was a warm and beautiful addition to the many conclaves. Indeed, he was everywhere.

Thanks to the RIXC crew for being a perfect platform in the series of Acoustic Space / Wave editions and exhibitions/meetings that have Armin’s intelligent fingerprints all over them.

I can’t pin-point the last time I spent time with him f2f, I guess it was in 2008 or so, in Netherlands or maybe in London. A raucous dinner somewhere. Oh, no, actually he was at Pixelache 2013 in Helsinki and Tallinn along with a bunch of us Brico people.

He was always to be counted on to turn in a well-considered and passionate commentary when things on brico, spectre, nice, nettime, new-media-curating, idc, and certainly other listservs turned sour or so. In my email archive, I see 495 emails, and smile reading some of them…

As a teacher, he had an instinctual gift to understand the degrees of freedom necessary for learning to proceed. We shared our strategies on how to deal with the institutional frameworks that tended to dull true learning. Back in 2013 he sent me a packet of his (formal) class descriptions (unfortunately, no notes, or other items). I’d be very interested to hear any reminiscences from his former students. Clearly we all learned from him.

I was looking around at items I have in my archive of correspondence with Armin, links and materials he had sent me, and I am wondering if anyone is attempting to collect any written/media traces that are in danger of being lost — I was reading his review of Pixelache from 2007 and there were several interviews he did, but those mp3 links were dead… :-(

I do hope, along with the Stubnitz tapes that there will fall together some of those network fragments. I’d be happy to collect and host anything that folks find that cannot be preserved on some other server…

Echoing Armin speaking about Robert Adrian’s passing just 16 months ago:

“we will always remember you well”

peace,

john

addressing technology

Regarding the Ecosa Institute‘s curriculum re-generation (this note is a draft sketch to be sent to the rest of the dev group. Contextualized, it addresses a program that has not, historically, substantively engaged the communicative technologies and the potentials for social engagement that are currently available — but it does not cover the whole of the issue, by any means!):

I’d like to insert more nuance into the technology (digital or not) discussion that we’ve been engaging in off-and-on over the course of the last half-year. I am somewhat concerned with the question of wider relevance of the program in this regard as I compare it with other creative design situations I’ve observed or participated in over the years.

To begin with, I’d like to propose a model of technology that is more of a sliding scale rather than an ‘on-off’ binary of opposites: somewhere between proto-Luddite and techno-utopian positions. Technology can be imagined as a ‘human-constructed’ or ‘human-formed’ means of directing the pervasive energy flows that we are part of/immersed within. Precisely because of this potential to redistribute tangible power, technology sits squarely in the space of the politic, the space of the personal, and the space of the collective. Altering the flows through any ‘making’ process is just that, regardless of the technology employed. Different technologies sit on different locations on the sliding scale based on how, particularly, they affect the ‘ambient’ energy flows of the infinite surround.

Along the sliding scale, there are, for example, profound shifts in the balance between the personal and the social. The issue of personal autonomy is seen as a crucial metric. This autonomy is a measure of control that the individual exerts directly on their existence in the world. What we face in our contemporary techno-social system is a situation where the technologies and protocols are largely not self-determined or determined by a localized community. Autonomy is thus prone to devolve to a greater degree of social dependence: depending on a technology and, more critically, how a technology is understood and used. This is a crucial issue that directly affects an empowered outcome from any process that questions the status quo (of global human-dominated ecosystems).

Several interconnected points: more “addressing technology”

the map is not the territory

The following, a (lightly edited) reply (to Brian Holmes) on a nettime thread (that invoked a NYT article on GPS navigation ‘blindness)’.

Hallo Brian —

I had read about that Amurikan tourist in Iceland, and your notes, and thought to re-reflect/meditate on that from a personal/historical Icelandic context:

Naming of location is a traditional, age-old process. It is often the association of place with event (long- or short-term). Event may be natural or social, short-lived or cumulative. The naming process was once local, embodied, idiosyncratic, or personal. Local suggests that the naming is contextualized by a specific human experience of the place. Embodied suggests that the naming was propagated by verbal expression, and stored in human memory. Idiosyncratic in that it was the inverse of global — it was understood by and carried situated meaning for an individual or small grouping of people who lived there.

more “the map is not the territory”

sans-filtre: politics of the absurd

politics theater of the absurd…

proceeding. into histories. as present/future seem not to supply a place to occupy.

Our acquiescence to the thorough mediation of the world as sensed through our technological devices produces deep strains in the viability of the hegemonic (or democratic!) State. Requisite to civil society is the face-to-face encounter with the Other, where human reason and compassion, and, yes, empathy, are central to ‘knowing’ that Other. (Christian doctrine, anyone?) The level of technological mediation applied to what once was face-to-face encounter has stripped it of the potentials of relation that empathy provides. This loss unravels a crucial thread in the social fabric.

The further reliance on (media)ted feeds for information about the world reduces our ability to make accurate and propitious judgements about what to do next. The fact that these information feeds are now largely reduced to theater, and worse yet, simple life/time -consuming spectacle places us (as a class of self-determining individuals) at profound risk of external control. (That is, when we ‘pay’ attention to them, consume them!) The sensory sophistication of these feeds has the demonstrated capacity to re-form even personally-acquired memory. What are we left with?

liberties of communication

There are two liberties of communication, and these seem to me to be the utmost possible ones: the one that occurs face-to-face with the accomplished thing, and the one that takes place within actual daily life, in showing one another what one has become through one’s work and thereby supporting and helping and (in the humble sense of the word) admiring one another. But in either case one must show results, and it is not lack of trust or withdrawal or rejection if one doesn’t present to another the tools of one’s progress, which have so much about them that is confusing and tortuous, and whose only value lies in the personal use one makes of them. I often think to myself what madness it would have been for van Gogh, and how destructive, if he had been forced to share the singularity of his vision with someone, to have someone join him in looking at his motifs before he had made his pictures out of them, these existences that justify him with all their being, that vouch for him, invoke his reality. He did seem to feel sometimes that he needed to do this in letters (although there, too, he’s usually talking of finished work), but no sooner did Gauguin, the comrade he’d longed for, the kindred spirit, arrive than he had to cut off his ear in despair, after they had both determined to hate one another and at the first opportunity get rid of each other for good.

Rilke, R.M. & Rilke, C., 2002. Letters on Cézanne, New York, NY: North Point Press.

flip the switch and everybody will feel …

faugh. Where does this lead? Emotional manipulation by secretive corporo-mili-fiscalo-governmental(?) entities who are not responsive to any measures of civil society. Privacy is gone, now emotional authenticity is being eroded. I never quite understood how a majority of my students at CU got so defensive about their Facebook and other social media usage. Does this mean that the manipulation is so completely invisible that it qualifies for that water-to-a-fish state?

Abstract

Emotional states can be transferred to others via emotional contagion, leading people to experience the same emotions without their awareness. Emotional contagion is well established in laboratory experiments, with people transferring positive and negative emotions to others. Data from a large real-world social network, collected over a 20-y period suggests that longer-lasting moods (e.g., depression, happiness) can be transferred through networks [Fowler JH, Christakis NA (2008) BMJ 337:a2338], although the results are controversial. In an experiment with people who use Facebook, we test whether emotional contagion occurs outside of in-person interaction between individuals by reducing the amount of emotional content in the News Feed. When positive expressions were reduced, people produced fewer positive posts and more negative posts; when negative expressions were reduced, the opposite pattern occurred. These results indicate that emotions expressed by others on Facebook influence our own emotions, constituting experimental evidence for massive-scale contagion via social networks. This work also suggests that, in contrast to prevailing assumptions, in-person interaction and nonverbal cues are not strictly necessary for emotional contagion, and that the observation of others’ positive experiences constitutes a positive experience for people.

Who is paying the researcher’s wages? Why are they researching this *for Facebook*?? argh… No paranoia here, it’s more just how things work in a corrupt and morally (& fiscally!!) bankrupt regime.

face-to-face communications

The variable most closely associated with a wide range of positive social feelings was the same variable consistently omitted in studies of media use: time spent in face-to-face communication. Higher levels of face-to-face communication were associated with greater social success, greater feelings of normalcy, more sleep, and fewer friends whom the children’s parents believed were a bad influence. Although we cannot determine causality using this one-wave survey, the results for the clear positive correlates of face-to-face communication and the negative correlates of media multitasking are highly suggestive.

Observations suggest that children and adults are increasingly more willing to use technologies when with other people, such as texting at the dinner table and web surfing while chatting with friends (e.g., Abelson, Ledeen, & Lewis, 2008). Indeed, every category of media use except reading was positively associated with using media while interacting face to face. However, unlike media multitasking, the amount of time spent in face-to-face communication was negatively related to face-to-face multitasking. People who frequently interact with people face to face seem to feel less need to use other media while doing so. This is suggestive evidence that these high face-to-face communicating girls do not want distraction. These results provide more evidence that face-to-face communication and multitasking may attract different profiles of children or may represent participation in different social environments.

Pea, R. et al., 2012. Media use, face-to-face communication, media multitasking, and social well-being among 8- to 12-year-old girls. Developmental Psychology, 48(2), pp.327–336.

kickstart :: bio

A native of Anchorage, Alaska, Dr. Jay (as he is known to some) watches the sky whenever he has the chance. This despite having survived a BSc, an MFA, and a PhD. As an international teacher (or better yet, a learning facilitator) on collaboration, creativity, art, and technology, John has a long history in photography. He is a master printer despite being away from a wet darkroom for awhile: he used to promise his printing students that their eyes would bleed with see-ing by the end of the semester. He made them read “Zen and the Art of Archery.” He made one substantial detour into an education and career in Big Oil and geothermal energy as a geophysical engineer, but cameras were always at hand. John was artist-in-residence at the Sibelius Academy in Helsinki, Finland; at the Center for Land Use Interpretation in Wendover, Utah; and at the Gilfélagið in Akureyri, Iceland.

Finland? Utah? Iceland? For the last 25 years he’s led a peripatetic life that’s oscillated seasonally between Northern Europe and the Western half of the US (with another detour ‘down under’ for his PhD) although he’s also been spotted at many points in between, and sometimes he gets the seasons backwards.

While watching the sky, he witnessed twelve minutes of totality and twenty-six of partiality chasing solar eclipses around the world with his dad, an avid amateur astronomer and photographer who studied with Ansel Adams.

John has worked and played with (and made portraits of) thousands of really cool and creative people f-2-f in 30 countries. He’s been an online facilitator for Transmediale in Berlin, a workshop presenter at Pixelache in Helsinki and at the ADA in Whanganui, NZ; a member of the Icelandic Artists Union and the Society of Exploration Geophysicists; a volunteer at the Broadway Food Coop in Sydney; a net-art curator at the Machida City Museum of Graphic Arts, Tokyo; and has tracked mountain lions in several places in Colorado.

He watches the sky whenever possible. He photographs what he sees. Since 1983 his work falls under the moniker “neoscenes.”

Global Development profile

Prof. Ajume Wingo invited me to join in the Global Development Group that is being organized by Prof. Paul Chinowsky, Mortenson Professor of Sustainable Development, in the Mortenson Center in Engineering for Developing Communities Program. It looks to be an interesting program with about 40 senior faculty from across the university participating. Not sure how deeply I’ll be able to get involved given that I’m short-timing at CU at this point, but I noted that at one of the first meetings that brought a majority of the participants together, Paul ran with my suggestion to pair people off in such a way that the disciplinary boundaries are broken down. I used the dialogue assignment as an example — where time spent in face-to-face engagement goes a long way in the construction of a shared protocol that will bridge the oft-times exclusive disciplinary languages. It is my belief that these shared protocols are crucial to the success of a transdisciplinary collaboration and that the human networks they depend on are constructed only at the speed of life (as I have said elsewhere in this blog), not quicker.

John Hopkins (BSc, MFA, PhD) has worked for the last 25+ years as a nomadic media artist and autonomous learning facilitator across 25 countries and more than 60 cultural and academic learning institutions. His workshops explore issues of sustainable creative practices, ‘big-picture’ system views, tactical media, distributed and community-based DIY, Open Source, and DIWO (Do-It-With-Others or community-based DIY) processes, and the appropriation of global IT networks as the site for autonomous creative activity: Temporary Autonomous Zones. Resonating with both David Bohm’s and Martin Buber’s ideas around the power of human encounter and dialogue, he facilitates experiential learning around collaborative engagement. His own media-arts research is a practice-based exploration into the effects of technological development on human encounter and relationship. His views on global development are informed as a former member of the Imperialist Vanguard (Big Oil), he now draws on the rigors and knowledge-base of that experience while leaving behind the fixed and fear-drenched assumptions about the Other that drives the core of the military-industrial-academic complex. A CU alumni, he is currently teaching on the “Meaning of Information Technology” in the ATLAS/TAM program along with several digital arts courses in A&AH. He maintains an extensive web presence at https://neoscenes.net/blog/ and https://neoscenes.net/ that documents his practice.

bricolabs @ pixelache

Helping Felipe, Jerneja, Bronac and other bricos get the following text out for our Pixelache Festival presence — still not sure that I can make it, logistically, between cost and timing: it will be a nice conclave of old and new friends, though, and a good landing back in Europe.

Bricolabs (https://bricolabs.net) is a fluid network created in 2006 to investigate — from a critical and creative perspective — the loop of free/libre/open content, software and hardware for community applications. Bricolabs promotes open debate and critical making on such themes, between people with diverse backgrounds, in areas of expertise from Latin America, Europe, Asia and North America. Special attention is given to affective networking as a shared value.

Responding in a collaborative fashion to the call to reflect on the theme “Facing North – Facing South,” Bricolabs is currently planning, organising and developing part of the Pixelache Helsinki 2013 programme. Bricolabs wants to bring a multilayer perspective to trans-local networking, engaging the participants of Pixelache 2013 in new ways of being as well as new ways of doing things together. Bricolabs proposes a critical perspective on the usual north/south dichotomy, interested and rooted in deep resonant networks where borders are seldom taken into account. This is as true for geographic boundaries as it is for disciplinary ones – recently Bricolabs members have turned their attention to anti-disciplinary collaboration as an escape from the common traps of western/northern paradigms of development.

The Bricolabs programme will include live remote sessions with a number of collaborative groups sharing their perspectives from different parts of the world, as well as an exhibition articulating models of open source culture, translocality, DIWO, and subjective infrastructures. Several practical workshops will be conducted along these same lines. The festival will give Bricolabs members a rare face-to-face opportunity to meet and organise working sessions for particular collaborative projects. Bricolabs will also be facilitating discussions and panels, portraying collective efforts that take place across diverse practices engaging the work of artists, developers, thinkers – thus redefining the geophysical and virtual ecologies of their practices, as well as methodologies in the context of open source models and the theme of the festival.

stasis, spectacle and speed? unh-unh!

I just ran across this excerpt from Geert’s first internet-oriented book—way back in 2003—in the chapter on “tactical education” entitled “The Battle over New Media Art Education.” This is a section of that chapter titled Neoscenes Pedagogy:

The Digital Bauhaus concept may be a fata morgana amidst a never-ending institutional nightmare. The new-media subject appears at the end of a long global crisis in the education industry. Decades of constant restructuring, declining standards and budget cuts have led to an overall decline of the .edu sector. There are debates not only about fees, cutbacks in staff and privatization but also about the role of the teacher. For a long time the classic top-down knowledge delivery methods of the classroom situation have been under fire. In a response to the education crisis, the American-Scandinavian John Hopkins calls for a cultural shift towards alternative pedagogies. His pedagogy, close to that of Paolo Freire, is based on a combination of face-to-face and networked communication, keeping up a “flow of energies from node to node.” Hopkins, who calls himself an “autonomous teaching agent,” has roamed between Northern European universities and new-media initiatives and currently teaches in Boulder, Colorado. His spiritual-scientific worldview might not match mine, but he is certainly my favorite when it comes to a radical education approach. Hopkins prefers the person-to-person as a “tactical” expression of networking, avoiding “centralized media and PR-related activities wherever possible.” Hopkins’ “neoscenes” networks are “a vehicle for learning, creating and sharing that does not seek stasis, spectacle and speed.”

In a few instances, Hopkins’ “distributed Socratic teaching strategy” has culminated in 24-hour techno parties with a big online component to make room for remote participation and exchange. The challenge with the live remix streams was to find out collectively “how exactly to facilitate autonomy and spontaneity.” For Hopkins teaching is a “life practice,” an action that embodies “art as a way-of-doing.” He calls his style “verbose and densely grown (not necessarily meaningful either ;-). but I do try to say what I am thinking and practicing … ” Hopkins tries not to make a distinction between learning, teaching and being taught. “It is critical that I myself am transformed by the entire engaged experience.” As a visiting artist, and usually not a member of the “local academic politburo,” Hopkins can build up personal connections within a local structure, free to “catalyze a flexible response that is immediately relevant,” while maintaining a creative integrity that is based in praxis.

. . .

John Hopkins: “I start my workshops with a sketching of some absolute fundamentals of human presence and being in the phenomenal world. This beginning point immediately becomes a source of deep crisis for some students precisely because they are expecting the vocational top-down educational experience of learning a specific software platform and making traditional artifacts.” John finds people who focus on software platforms “incredibly boring. It’s like amateur photo-club members comparing the length of their telephoto lenses or having conversations about national sports. It’s a code system for communication that is often mindless and banal. While at some level, my students are forced to confront the digital device. I encourage them to be aware of how they are interacting with the machine, what is comfortable and what is not.”

. . .

John Hopkins compares Scandinavia and the USA, places he knows well. “Because of a well-funded cultural industry sector in Scandinavia, artists who are potential teachers are not forced into teaching as happens in the US. This has kept the stagnation of the tenure-track system, something that dogs US higher education, out of the way. In the US, artists who have any desire to live by working in some way in their medium are more often than not forced into academia because there is no other social context for them. They may or may not be teachers in any sense. There tend to be more permeable and productive interchanges between the ‘art world’ and ‘academia’ in Scandinavia and northern Europe, realized by cycling a larger number of idiosyncratic individual teacher/artists into contact with students.” Isolated campus life. slow and complicated bureaucracies, and the politically correct atmosphere at US universities are not ideal circumstances for a hybrid “trans-disciplinary” program to thrive. However, the campus setup does help to reduce distractions, once students know what they want and the resources are in place.

Lovink, G., 2003. My First Recession, Rotterdam, NL: V2-NAi Publishers.

face-to-face

uh-oh, face to face last evening with a mountain lion (Felis concolor) will update that story here, later…

Jobs

In one hand, this book, “Steve Jobs”:

Which explores on the surface the life of the Apple CEO. It’s a journalistic book, plenty of sources, quotes, inside interviews, but it lacks much depth (for example, the following quote which suggests the extent of Job’s sensitivity or intuitions around creative collaboration, but there is no development or digging into his real sourcing for such ideas). Not much to say about it. Having worked with Apple computers for more than 25 years, it’s good to know a bit more about the man who constructed the corporate setting where all these machines were designed. What now shall his disciples and collaborators do, in his absence?

Despite being a denizen of the digital world, or maybe because he knew all too well its isolating potential, Jobs was a strong believer in face-to-face meetings. “There’s a temptation in our networked age to think that ideas can be developed by email and iChat,” he said. “That’s crazy. Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say ‘Wow,’ and soon you’re cooking up all sorts of ideas.

So he had the Pixar building designed to promote encounters and unplanned collaborations. “If a building doesn’t encourage that, you’ll lose a lot of innovation and the magic that’s sparked by serendipity,” he said. “So we designed the building to make people get out of their offices and mingle in the central atrium with people they might not otherwise see.” The front doors and main stairs and corridors all led to the atrium, the café and the mailboxes were there, the conference rooms had windows that looked out onto it, and the six-hundred-seat theater and two smaller screening rooms all spilled into it. “Steve’s theory worked from day one,” Lasseter recalled. “I kept running into people I hadn’t seen for months. I’ve never seen a building that promoted collaboration and creativity as well as this one.”

Isaacson, W., 2011. Steve Jobs : a biography, Simon & Schuster.

This juxtaposed with All watched over by machines of loving grace (another Adam Curtis series on BBC (title from a collection of poetry by Richard Brautigan)).

It is fashionable to suggest that cyber-space is some island of the blessed where people are free to indulge and express their individuality, this is not true. I have seen many people spill out their emotions—their guts—online and I did so myself until I began to see that I had commodified myself.

Commodification means that you turn something into a product which has a money value. In the 19th Century, commodities were made in factories, by workers who were mostly exploited. But I created my interior thoughts as commodities for the corporations that owned the board I was posting to—like Compuserve or AOL—and that commodity was sold onto other consumer entities as entertainment.

Cyber-space, is a black hole; it absorbs energy and personality and then re-presents it, as an emotional spectacle. It is done by businesses that commodify human interaction and emotion—and we are getting lost in the spectacle. — Carmen Hermosillo

Meaning of Information Technology

David invites me to take over for him while he is away to Europe for a media festival in Kracow. He’s teaching a course in the Atlas / TAM (Technology, Art, and Media) program called “Meaning of Information Technology.”

The Meaning of Information Technology (MIT) is the introductory course for the Technology, Arts and Media (TAM) program at the ATLAS Institute. MIT provides an introduction to a range of topics in information technology, new media, and digital culture. The goal of this course is to enable you to think critically about the impact of technology on society, industry, and government. This course considers what it means to be active citizens in a networked digital age. It will consider historical case studies in past IT adoption, unintended consequences and futuristic predictions. It will examine the search for authentic information, whether in digital imagery, search engines, viral video, or sound formats; IT’s modification of our social behavior; and of our means of gathering, interacting with, displaying, and using information. We will consider who we are and who we become in social networks, online games, and in virtual worlds. Most fundamentally, the class explore the question of what it means to be human in a rapidly-changing world. This question will lead us to examining the writings of theorists, the observations of those on the “bleeding edge,” and view-points ranging from neo-Luddite to Utopian enthusiast. We will draw our own educated and thoughtful conclusions, based on a wide range of evidence, and each of you will emerge from the class with an understanding of and agency in your relationship with Information Technologies. By the end of the course, you will have acquired an awareness of the rapid expansion of new technology, and you will have begun to think critically about the implications and impacts of new technologies.

Short seminar sessions, large classes make it tough to stimulate discussion, but I think they did fine in rising to the occasion. I did put out a tremendous range of concepts in that brief time, but … Not knowing names or not knowing individuals feels like a handicap, but the ending vibe is good.

I started the second session with a single projector showing a blank BBEdit file and at the beginning of class I started typing in the file with my back to the class. I slowly generated the following text:

I thought I'd start this way, to explore the inherent separation and alienation caused by technological mediation induced or driven by techno-social systems. I have my back to you. You, as a group, are talking quietly amongst yourselves.

It's 11:01 by my clock. So, this *IS* the beginning. I have a sense of being nervous as to what our engagement will bring in the next hour, but as an open potential, we have many possibilities. The system that we exist within—at this moment in history—is such that the possibilities for face-to-face human encounter are decreasing, gradually being replaced by greater and greater levels of technological mediation. This process of mediation changes the qualities of human encounter deeply.

It's quiet now, it seems that you have focused your attention on my screen-mediated presence. I can hear the air-conditioning drone under the artificial lighting. Are you staring at me or my expression?

There are many pre-cursor 'tele-' technologies that have incrementally increased the 'distance' between humans—communications technologies are the obvious examples—but there are a wide variety of technologies which have precipitated both subtle and monumental changes in human contact: food production, reproductive and medical technologies, those involved in warfare and economics, and so on.

What ARE the effects of these changing levels of mediation? How do they affect the qualities of your lives? What technologies most affect your existence directly? Indirectly? Let's see what range of answers we can generate in the next 85 minutes and in the days following.

Silence gradually increased while I slowly composed each sentence, correcting spelling errors and such. When I was done, I turned around to kick-start what turned out to be a good discussion (although I talked far too much for my liking — as I tend to do in a time-limited situation). Last week, I had David ask them to pose five questions about the assigned text (which was the clunky Regime of Amplification text as the primary input for the week. Unfortunately the class wiki (deployed on the goingon.com platform) is not public, as I fielded and answered most of the proposed questions. They ran a stimulating and largely thoughtful gamut and did reveal some weaknesses in the text (the overall one being the density!).

conversation

a long conversation with Anthony this evening. always stimulating coverage of the non-typical meta-structures of social and individual existence.

the thought comes up, in teaching — most recently the “Multi-platform Story-telling” course that I was involved with this past semester at La Trobe — how seldom the holistic social meta-structure of the grouping of students (and teachers!) is considered in the facilitation of a learning trajectory. this includes the cumulative totality of all relations (power and otherwise!) that occur within the grouping. I call this space the continuum-of-relation and define it as the total accumulated network of relations, expressed as activated exchanges of energy, as Dialogues, that have occurred, are occurring, and will occur between members of the species. Based on the assumption that we are in a holistic and continuous universe, it is possible to extend the definition to include the set of energy relations that humans have with the detailed and greater cosmos around them, and indeed, this is an important aspect to consider, but it is easier to limit the scope to a specific subset comprising relations between all humans. There are infinite sub-sets of relation that may be delineated, one set being those which arise in the process of learning facilitation. much attention is paid to syllabi, curricula, classroom technologies, and wide-scaled social ‘relevance’ of education systems while very little is paid to the immediate and long-term embodied needs for a recognition of presence of all the humans involved in the actual learning process. and especially the needs for deep human encounter and connection. is it such that this university, as with most others, is merely reflecting a wider scale of civil social decay when those crucial relations and their attendant qualities are simply ignored in the stead of assessment protocols, schedules, cash-for-services, and the general corporatization of education. more “conversation”

conversation

Listening does not mean waiting impatiently, while someone else speaks of things that do not concern you: it means sympathetically identifying yourself with the speaker, his background, his desires, his troubles, understanding them as much as possible, and tactfully suggesting outside points of view, not too alien to his own, which may aid him in whatever problem is being uttered.

Matters of interest only to yourself are never proper subjects of more than passing reference.

Whatever your theme, be good humored. If you can sprinkle wit and humor into your conversation, you disarm almost any ill feeling on the part of others in the group. For laughter, it must be remembered, releases our prejudices. — Lloyd Smith

This advice floats on a surface of socialized presence. Slightly pithy, gendered, with a dated language that suggests quaint and formal relations of the past. Where are we now, in the swirling, mediated, media-saturated present? The opportunity for concentrated face-to-face dialogue seems almost as quaint, though along with the quaintness there is an explicit loss, somewhere behind the fractured and discontinuous surface of modern communications.

Could this explicit loss be the source of a growing and extremely deep angst that underlies wide-spread (and expanding) social insecurity? That the implied dis-connect between a world of hyper-socialization and the world we happen to be within and part of gives rise to …

blah blah blah …

temporary suspension

(this was the final posting to the travelog on the hybrid php/html platform p-machine pro before the tech-no-mad blog was initiated)

apologies for the lack. you have no-doubt noticed the dearth of entries here. no travel, no entries, no kangaroos. all energy goes into the tech-no-mad blog at this point in support of the doctoral research. you may tune in there for tidbits and fragments sampled from the wide range of inputs sliced through. here will remain dormant for a time, methinks. besides that, reflecting back on prior situations also dominated by remoteness. how there is no solution in distance. face-to-face has to ensue. sooner than later. (b)logging miles to return home where ever that place (of heart) might be. or not. e.e.cummings comes to mind, or so, while the Western Slope recedes from same. but without stretching abilities, formative pathways, expressive outputs, little will come. the ecology of words is not sustainable. whilst closing in on 2 million hits to this project (since 2004), gawd knows the total since inception in 1994!

hipbone

Cross paths with a fellow BS‘er, Charles, who is based in nearby Cottonwood. Nice to have some high-quality f-2-f time at the Raven for the afternoon. Many interesting stories and thoughts emerge in the convocation.

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

Surely some revelation is at hand;
Surely the Second Coming is at hand.
The Second Coming! Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: a waste of desert sand;
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Wind shadows of the indignant desert birds.
The darkness drops again but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?
— William Butler Yeats

Networked: a (networked_book) about (networked_art)

PROPOSAL :: Networked: a (networked_book) about (networked_art)

(a) Name, address, URL, email and one page CV of author.

John Hopkins

https://neoscenes.net/

John Hopkins is a networker, artist, and educator occupied across a wide swath of techno-social systems with an extensive global network presence. He is active in numerous global creative networks beginning with the Cassette Underground and the Mail Art networks in the 1980’s and merging seamlessly into the propagating telecommunications networks of the present. He has engaged in many individual and collective dialogues concerning the facilitation of collaborative creative situations, and has facilitated or participated in numerous distributed projects.

https://neoscenes.net/blog/cv-resume

(b) A 1000 word proposal that should be accompanied by an abstract of no more than 250 words and a list of keywords to indicate the subject area of the chapter. [Each of the commissioned chapters will contain text, images, videos, and/or audio.]

ABSTRACT more “Networked: a (networked_book) about (networked_art)”

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”

massive transit

hurdles to decent mass transit. it’s far easier to drive into New York City than to take the train. The Town of Bedford controls the parking area for the train. to get a day permit one has to show proof-of-residency and the registration of the vehicle to be parked in the ‘municipal’ parking lot at the train.

are there any bike racks at the station? yes, one for three bikes. sheesh. but, you can’t take bikes on the train, anyway, and there are no bike paths or lanes anywhere near the train station … (the curse of a traveler to be able to critically compare and contrast an extended sequence of different places and their relative infrastructural differences.)

the US should take a long and hard look at the level of organization that many European states have accomplished to promote the use of bicycles and mass transit as one answer to the over-reliance on and over-consumption of hydrocarbons.

drop by Jessie’s place on the upper East Side for a f2f and nice lunch. good to cross paths with a fellow BrainStormer.

and finally get back to PhotoCare to pick up the Nikon. been feeling half-naked without an image-making device. resorting to the phone-camera is never really satisfying at all.

Pariser Platz

migrating realities, day two. people going WAY over time, people reading papers. understandable a bit when they are second language speakers, but I thought at one point, why not have a native speaker reading it for them? (it would be more understandable and wouldn’t require their presence). my hand goes up, I’ll do it! annoying aspect of, again, the meta-structures of the encounter. as do dominate all social encounters. but tend to restrict and form the formal.

situation in Lithuania. empty spots, people leaving. an empty landscape (compared to Central Europe), poor standard of living, life expectancy, wages, employment. not good. but the emptiness is a nice thing. the politics of emigration.

Johannes Deutsch: WDR cultural spectacle, Mahler’s Second Symphony, gala concert … (Ars Electronica, Linz, big-ass spectacle). with live manipulation.

(and with that, I quit taking notes) <>

the last evening was nice. the conference panel in Savannah, which I managed to do from Hubertus’ flat, across the street from GdK, was not so good. my intervention was in poor comparison with the power-point presentations some of the other’s did. but I just couldn’t bring myself to engage with that hyper-limited platform. it is so ubiquitous in the pathway it prescribes on a presentation. clearly, though, Adobe Connect, the collaborative platform, is also so limited and restricted to particular forms of hyper-socialized human encounter. although limits can stimulate creativity if there is a resonance between the two people who are connecting via that pathway. it doesn’t resonate with my be-ing. I don’t use it again. f-2-f resonates. minimizing encounters mediated by cultural spectacle. focus as close to f-2-f as possible.

the performance, as with most performances is fringe, a good concentrated group, but small, the young folks wander off when the Vilnius student crew leaves. some people had come after reading on the site of my connection to Stan Brakhage. interesting conversations afterward. and a nice denouement, wandering back down to Potsdamerplatz and so on home. running on adrenaline.

today ends with a longish wander from Gdk to Pariser Platz in the reception center for the Akademie der Künste, thanks to Hubertus. wow!

re-asia

head to the HKW for another opening, this time an Asian exhibition, Re-Imagining Asia. happen to run into Stephen, and will get together with him later in the month to catch up on things. aside from the numerous online events I’ve jumped into when he was at V2, I haven’t seen him f2f since Tornio in 1999 or so when he and Nina came through with a collection of Canadian experimental films that they screened to an unsuspecting audience at the Polytech. they were on their way further north researching their Aurora project. will have to ask him about what happened to that.

the most intriguing work there not simply how it dominated the entire space, but for the work it was, especially reflecting the previous evening at Alnatura. the work, Wu jin qi young, translated as Waste Not, by artist Song Dong, is a collaboration with his mother:

On 28 February 2008, the Chinese artist Song Dong, from the People’s Republic of China, started erecting his room-filling installation ‘Waste Not’ in the Foyer of the House of World Cultures. It is his parents’ house, which fell victim to urban planning in China and is now being reconstructed together with its entire inventory in the Foyer.

Wu jin qi young describes the philosophy of life of an entire generation of ordinary people in China who have grown up with the experience of war, expulsion, starvation and constant shortages of goods. Song Dong’s mother belongs to this generation. And one can imagine all the things that have accumulated in her house over the decades. When his father died in 2002 and his mother was filled by despair as a result, Song Dong tells us: “Art was my last hope. And by helping me with my art, my mother was gradually able to shake off her sorrows.” The two of them worked together on the concept for “Waste Not.” This not only helped his mother to work through her problems, but also to emancipate herself from a household that was growing out of control. The result is both impressive and depressing, with the seemingly countless toys, items of clothing, buttons, ballpoint pens, cupboards, remnants of materials, bags, pots, tubs, toothpaste tubes, etc. are lined up alongside one another like stock. In the Song Dong’s hands, the entire construction becomes an artifact; he creates multilayer archives full of obsolete Chinese products and manifestations of past living conditions.

we are suspended in a sea of stuff. certainly the Confucian pathway would show some relief, eh? imagine a similar house in the US, that generation is almost gone in the US, the ones who grew up in the Great Depression. but perhaps another will come down the long road of history along which we spend a little time.

more brainstorms

sotto voce (to brainstorms on the XO laptop deployment): And there is the entirely OTHER issue — that of autonomy. The techno-social system (in this example, the entire combined system that is providing the XO) deploys a device, it is not a simple movement of material items or even socio-cultural values (although that is the lever of most of the critique IMHO). It is also the tying in of that distant Other into that larger techno-social system — as soon as they begin using that device. The tying-in has a complex range of affects on the individual using the device. (Alluding to the attention issue, Howard) When that remote other begins to pay attention to the device (spending life-time which equals life-energy) they are removing that attention from a more local framework, and giving that attention/energy to the larger techno-social system. One consequence is that they become dependent on that system, another is that the system consumes that life energy in order to maintain itself (by the nature of a techno-social system). The distant Other is more-or-less bound into this relationship simply by using the device (independent of ideology or purpose!). The dependency expresses itself in an incremental loss in personal autonomy. If the device, now incorporated in the Other’s life, does not function, the Other is in immediate and critical dependency on that larger system. This fact alone is directly counter to the idea, for example, of locally relevant use of the device and goes a long way to suppress the construction of locally relevant learning ‘solutions’ as this deep nature of the device is very ‘corrupting’ (brings in all the values of that larger techno-social system)…

Prior to the introduction of such a device, there are greater possibilities (not necessarily happening, though, I will admit) of locally/individually relevant knowledge-building.

I am probably way too cynical at this point in life, based on experiential observation, though, to think that anything can ‘stop’ this globalized spread of the techno-social system. No political agenda has much power, no national government, no special-interest groups… it seems to be a bulldozer of humanity rolling ahead.

So, what to do? The only solution that I see is the reminding that all this system is built on the fundamental of granular f-2-f encounters of humans and we have to pay deep attention to the local Other first and foremost and definitely BEFORE engaging in the highly mediated techno-social dance of engaging the distant Other.

I apologize, I am sitting alone in a small flat in Berlin typing to you. I do not know my neighbors. I do not, in the moment, practice what I preach. We are already far down the road, soon (I see this in my students) we will forget where we came from. I will continue to remind them and myself. I’ll go meet a friend in a cafe in a couple hours…

that’ll be Brandon.

on helicoptering

sotto voce (posted to Brainstorms): Isn’t it such that rather than looking at this helicoptering as a totally new development — it would seem to me that a possible baseline is the extended but specifically located family. I was based in Iceland for 6 years, married to an Icelander, and it was strange — as a typical ‘nuclear’ American (father an engineer for the gov’t, dislocated several times during my upbringing, not living in close proximity to relatives) — it was strange to suddenly be in an extended and local family of around 150 people. You don’t need to helicopter as people are simply around, but you do need to set up a cooperative but not intrusive set of relations with that family. I think the example of girls calling their mothers is simply the deep-seated desire to return to that level of relation with family. Parents desiring to be related to their children’s lives. It seems natural! The pathology of ‘helicoptering’ comes as a result the more wide-scaled pathologies that the ‘advanced’ social system applies to that granular scale of human relation. Arbitrary dislocation, hyper-mobility, and, especially, technological substitution of f2f, one-to-one family communications with (hyper!)-social centralized media applies a mortal stress on what we appear to yearn for. Facebook represents a desperate attempt to return to that earlier state of relation. But is, in itself yet another implementation of further-alienating technological intervention… seems to be a vicious circle where helicoptering parents are just another pathetic pathological spin-off…

GPS

so, back to the USA. for a short while. media hyped for Christmas selling. a section of the NY Times titled Circuits, about electronic gadgets as holiday gifts, is aimed to keep the techno-social system plodding forwards. one article starts out:

The Global Positioning System is all about self-reliance and helping people find their own way.

Wow, where to start with that small bit of promotional utopianism. I mean, c’mon, self-reliance? When one is in fact relying on a huge military technology system. I equate the words autonomy and self-reliance. Though these are not strictly, from an etymological point-of-view, the same, they infer the same independence from outside influence or outside allocation of resources, for example. How can a battery-driven device, manufactured through an intricate global web of resource-consumption that reads data from military satellites, increase self-reliance? The web of dependencies is both wide and deep. Can the consumer repair one of these devices if they malfunction? Can the consumer easily determine if there is some systemic failure in accuracy (or in ground-truth for that matter)? Or modify it productively to fulfill idiosyncratic individual needs? Garmin can’t answer these questions because, as a company, they are already so deep in the web that the edges of and more importantly, the creator of the web remains all but invisible. There is no base-line measure of human autonomy existing on the horizon, hardly. That baseline has long since sunk beyond the limits of the knowable world. Beyond the purview of the entire spectrum of techno-fetish seekers and Luddites all together. Even from the intoxicating heights that the early adopters seek to attain, nothing is to be seen except the endless techno-social plains littered with the detritus of war, consumption, and excess.

The dependencies are also about substituting direct individual sensory input from the natural environment (i.e., terrain, atmospheric, infrastructural evidences) for inputs from this (GPS-based) selective (exclusive, limited, biased) infrastructure/system. A dominant system says that its information is superior to any other. It consequently devalues other observational information and its sources.

How can one be autonomous when the dependencies are so deep? It is a relative issue. Clearly anyone existing in a social system becomes more-or-less subject to the protocols of that system. It is a sliding scale, however, and individuals can choose to which degrees that they participate in the system and to what extent they reject involvement. Social pressures to adapt the idiosyncratic self to the (monolithic) system exist in a tremendous range of forms. From covert to overt, from soft to hard, from suggestive to compelling, from punishment to reward. It is a sliding scale, though, so that there is a responsive range of choices that one might make which places the self in relation to the system.

Iceland pops into mind again, as I was implementing a ‘new media’ and photo program at the National Art Academy in R’vík in the early-mid-90s, where, with a user-base of under 30K people, Iceland demanded a translated OS from Apple *and* Microsoft. Terms were collectively translated or ‘determined’ by public discussion — I had instances like that happen in my classes, where, teaching in English, and mentioning a technical photographic term, the class would erupt in an animated conversation in Icelandic as to the correct translation of the term. Their cultural autonomy lay (lies) in a collective collaborative resistance to the imposition of ‘out-land-ish’ protocols.

In the case of GPS, yes, it is true that a paper map is simply another form of social construct (likely) created by a subset of the military-industrial complex. But trace back, for a moment, to the originary situation. This is where the self engages the other face-to-face, listening to a verbal report of ‘what’s out there’. Trust is a determining factor in this relation, knowledge of the Other is critical in setting a metric of reliability and range of interpretation of their observations of the world. Sliding back up the technological scale gradually removes the immediacy of this relation and the pathway that trust must follow to be realized. What is it to trust ones life with the output of a thousand anonymous others. What does autonomy mean when any minute mistake by one of those thousands may create a glitch which kills?

every time I board a plane, do I think of this? nah, the baseline is gone. I place my faith and trust in Boeing. besides, I don’t know where I’m going anyway.

more on this in future rants…

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.

The Wild Surmise

Sue Thomas poses some interesting questions in her search for possible synergies between the cyber and the natural. it’s an open project — add you own answers on her site!

Please describe where you lived and your strongest memories of nature during the years of your growing up. I’m interested in both positive and negative recollections of anything from the smallest plot to the largest wilderness, including animals and plants.

sotto voce: I am a native of Alaska, born there as a Cold War military child. My father, a senior Pentagon analyst, sport-hunted grizzly and polar bears among other magnificent animals. We moved to Boston, then Southern California, then Washington DC, living in suburban or rural fringes of cities. A primal memory was of viewing a total solar eclipse from a beach in Acadia National Park in the northeast state of Maine, USA, at five years old. Watching the sun be consumed, until there was only a shimmering ring of fire surrounding a black hole in the sky. My father was an amateur astronomer, and I accompanied him on a further four total eclipse expeditions. Along with these specific memories, there are general memories of sleeping in the woods, of eating around a fire, of washing in streams, mosquitoes, and dark star-brilliant skies. more “The Wild Surmise”

fading away

Europe fading into its own spring, much warmer than normal, so that it wasn’t such a stretch for the body to cope with along the way. up well before dawn, Alex takes the same taxi to the airport. we meet some other retreating Pixelachers at the cafe in the departures lounge. then it’s off to London for the first of four flights and four security checks — five airports later, Nancy and Steve meet me at SFO. always the luxury of familiar faces at the airport.

final calculations, despite the incredible synergy of this trip, it ends up being fiscally unsustainable. gotta shift gears. move to another model. the dynamic of encounter does not need to change, except in some surficial forms, but the social venue of encounter has to shift radically. putting out such immense quantities of life-energy in this engagement process. saying it over and over in mind, the deep disappointment after spending life-time in the face-to-face and having that not be sustainable. at all. seems like the different Others engaged with over the course of the trip have a viable position in the social system, have found that sustainability. where is the missing element in the equation? nothing in life is guaranteed, but examining the momentary conditions that predominated, there was an essential element of stability which is missing in the current personal modus. making contacts, having discussions about situations, conditions, systems, solutions, and most importantly, ways of seeing the world, and ways of action and remembering the reasons for be-ing. but the lack of sustainability remains the upper-most issue to be solved soon. converting attentions into cash.

In The Presence of Networks: A Meditation on the Architectures of Participation

Architectures of Participation is a compelling phrase that attempts literally to frame a deeper fundamental of human existence. This text is a preliminary meditation on that existence and aspects of its profound presence.

On the immediate surface, the phrase suggests the grandiose, the monumental, and the static and rigid hegemony of brick-and-mortar — a suggestion that appears to contravene the deeply dynamic nature of the broader continuum of human relation. This continuum, generated in part through participatory actions, is a far more fundamental space that circumscribes much of our passing presence in this world. We will have to dig deep to find the foundations.

Participation is one reductive descriptor that applies to the infinite range of personal energies expressed and shared during our lived be-ing. Participation is a condition that does not leave our lives until we leave our lives. Participation starts when life starts with the participatory synergy of reproduction. This prototypical participatory act is phenomenal in that the energies of two human beings combine to create the presence of a third human being. Participation is the root of life. Participation follows life in the synergies of parent with child, friend with friend, partner with partner, colleague with colleague, stranger with stranger. We participate in life, in living, every moment.

more “In The Presence of Networks: A Meditation on the Architectures of Participation”

Gary!

long day! Adriene and I finally f2f before her morning class which I jumped into. traffic made our anticipated leisurely breakfast turn into a quick stop at the local Whole Foods for a turkey wrap and on direct to class. interesting group of students. I do not make a roll listing as per usual, twice now, I’ve missed that opportunity. one of the students, Tara, graciously takes me on a walking tour of campus, and a long lunch conversation.

and finally Gary and I rendezvous after 11 years passed. last time was in Baltimore WAY back or so. this time in front of the UCSD Geisel Library, hanging.

dinner with Adriene at the house of Michael Krichner and Carmen Cucina — a reception for a candidate for curator of the UCSD Art Gallery. finally met Jordan along with the curator from the SDSU Art Gallery who invited me to an artist’s talk tomorrow for the exhibition John Q. Public & Citizen Jane: Private Americans in the Political Domain.

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”

money

sotto voce: back to thoughts on money. you know, given a limited supply of money, I’d rather use it to move my body to a place where it is possible to spend time with an Other. in contrast to using it while spending time moving around in the deadening spaces of commerce to buy material objects to give to that Other. while it is true that giving (and receiving) that material object (of desire), that gift — possibly brings warm memories of the Other — time spent with the Other has the effect of changing the Self — a far more significant event in the scale of living.

sharing time when in a mode of external consumption is another problematic state. better to share time in a f-2-f mode where the Self is facing the Other rather than a parallel outward confrontation (or parallel absorption of media, for example). or, as a powerful alternative, parallel production (vs consumption) — which requires collaborative interaction in a creative process, the results of which spill over into a more general localized and energized situation. instead of the empty exhaustion of passive consumption.

it is strange to spend time on/in the social system in order to have money to facilitate having time to spend with those Others who are important to the Self. is this somewhat perverse social feedback loop actually necessary? the social system seems to impose the separations between the Self and the Other as a matter of supporting the system, not as a matter that is aware of the consequences of that separation or even willing to admit that there are any consequences.

money for me is a flexible social tool used to position the Self within the social system. this may be done via the conversion of the money into material objects which then become obvious signs of social position. another, countervailing use of money is to simply facilitate f-2-f presence, as suggested above.

the multiplicity of ways that money, as an abstracted form of social power, may be converted (moved, exchanged, transformed) to real power explains its absolute dominant position in what is a global exchange system. it is easy to miss the reason for its existence — to cleanly mediate human connection so that instead of the transformative change happening when social value (literally) changes hands, there is a static means of exchange where the f-2-f is so mediated that is hardly exists. this is a much safer choice for systems that are built on agglomerations of social power. imagine the average WalMart shopper bartering with the Chinese worker for a consumer object, any object.

then there is the issue of the initial spending of time to accumulate the money to begin with. if one has an unlimited source, or has a source that does not require this initial spending of time in accumulation, then there is a high risk of not understanding the dynamic of the tool. of course, accumulations occur for many reasons, most related to the excess value of production (capital) that Marx explored in such detail. but look, in the end, there is a choice to be made — time vs money. material poverty and being a social outsider with limitless time, or material wealth and time demarcated (deprecated) in relation to that wealth, along with a thousand sociable, circling desirous Others attracted like vultures to a carcass, eager to benefit.

vector attention

fortune cookie:

Be satisfied with what you already own. lucky numbers 16, 18, 21, 25, 29, 45. learn Chinese: Mayor = Shi-zhang

talk to Anthony on the phone, catching up with the poet hissef’, subject launches from Heidegger to Kennan (see following), to Paul Celan through to az’s own individual efforts at poetic production.

The automobile has turned out to be, by virtue of its innate and inalterable qualities, the enemy of community generally. Wherever it advances, neighborliness and the sense of community are generally impaired. — George F. Kennan

from a longer article at Transportation Alternatives. clearly another stab evidencing the general principle that every technological implementation costs something on a scale of alienation. the obverse of destruction of community. I place the destruction back at that granular level: where the particular techno-social implementation splits the Self from the Other by some means. the simplest example is the television, where the attention vector, a metric of the strength of personal connection, is generally directed towards the mediated/socialized flow, and away from, or at least perpendicular to the attention vector of the proximal Other. it would be better to watch the teevee via a macro lens as the media is reflected in the eye of the Other. or, of course, just turn it off and do the face-to-face.

all day today, hypersonic craft rip through the skies, squinting without sunglasses hardly finds any of them, they are distinguished only by their small size, invisibility, odd flight trajectories, and the sonic delay related to speed and altitude, that and the sheer volume. to be under attack from one of them would be fearsome even with a rational understanding of what was going on. it’s not common that they joy-ride around here, but neither is it unknown.

tape beatles

about to have a meeting with Lloyd Dunn, a networker from the US who a few years back fled the regime and settled in Prague. we’ve never met f2f before, but have had contact through the MailArt network since sometime in the late 1980’s. he one of the Tape Beatles and the editor of the classic ‘zine PhotoStatic. very interesting to be able to compare notes on our similar creative backgrounds, pathways, and situations.

but first head to the perpetually crowded Tesco, chaotic but almost silent, long check-out lines. a rough-looking fellow in one line hands me an empty shopping basket. I’m surprised at this, though it is a necessary process for anyone coming into the store — more shoppers than baskets. and a stop in at Galerie Václava Špály on a powerful exhibition put on by the Právo na krajinu (Right to Landscape) movement in cooperation with the Ochrana Fauny Ceské Republiky (Czech Wildlife Protection Association). one floor was devoted to individual works in shopping carts, some of them containing sharp and sometimes harsh critiques of consumerism. I wasn’t supposed to make any photos, but got one. on the lower floor, there was a powerful installation by Miroslav Páral of a series of full-size sinks made out of enlarged dental castings of a lower jaw done in what appeared to be lead. inscribed in the lead were texts about consuming. the lower walls covered with roughly black-painted canvas. unfortunately a gallery guard followed me down, so I couldn’t make a photo of that. maybe they thought I was going to steal a sink.

Lloyd comes by FAMU at 1400 and we head out for a walking tour of the old town. plenty of tourists. recalling the distressing afternoon with Sanna here, and the warm evenings. those while-back years ago. dark and rainy. warm in the hotel room. interior heating is an extravagance. anyway, tea and a dinner with Lloyd.

day two

workshop continues this morning. after the performances last night at Blå, the state-sponsored club across the bridge from notam.

walking around Oslo, there is the sense of the cosmopolitan that is almost completely lacking in Helsinki. bits of material and social chaos that are hidden or tidied-up in the Finnish system of propriety flutter, clatter, and clash on the streets of Oslo.

workshop ending, I’m not there, had to leave early to catch the plane, not sure how I made the reservation that gets me to miss the last evening of concerts, and the conclusion of the workshop. before leaving Bjarne, Kim, and I sit down to discuss future possibilities.

so many impressions again, and the mapping of these over into the representative space is a immature and delinquent action. another set of human encounters which translate into a viable if unstable future. Norway rises on my terrain map again. not quite sure how it made its original appearance, except through the Icelandic Nordplus connection back in 1992. true, I was quite focused on central Europe, France and Germany almost exclusively. between 1992 and 1994, though, the IT culture was on the rise in Scandinavia. that and the art educational exchange opportunities. hmmmm, how about those histories.

Kim’s work. extreme, lean. subtle, sharp, mapped, choreography of chaotic textures. picked up a couple cd’s to be tracked asap. (they’re mini-cd’s so, can’t run them in the slot drive on the PowerBook). he mentions the Cassette Underground in passing, and, aside from others who were active in that anarchic pseudo-network, like Lloyd Dunn and Bern Porter, I haven’t personally run into any folks from those real tangible and underground US art networks ever. only through the network, not f2f.

so, in the way of human connections. this movement since leaving Boulder is simply evolving, electrically. so good to be back in tech-no-madic form.

rotless jottings

verily on the road. in the sky, between earth and heavens. and with an inertia far above the normative baseline (of tethered being). perhaps pivotal in locative presence. with the strange old dilemma of Europe beckoning, offering cultural and intellectual stimulation, and jobs; the US only to be inhabited with a begging bowl or throat-cutting PR tactics. and this highly incidental and mercenary gibberish of law, politic, militarism, and market. but the spaciousness of the land, it’s enveloping and readable sky (sky slowly dying in down-wind Los Angeles and coal-fired über-powerplant and endless wide-fogging sky-worms). vegetation that is sensible, and sensuous, full of necessity.

so. anyway, officially this space again becomes a travelog. once I called it rotless jottings, tagging a label on the notebook entries that fit face-to-face in closed books in a locked trunk somewhere, sometime. because otherwise, these notes still dance around the voice of the void. not the voice inside, but an external expression that is stiff and formal with social conformity. not yet freed from the externally measured usage. the development of voice, so often spoken about by writers, must be a unique and very much internal coming-to-know process. nothing frugal or ascetic, but rich, debauched, and psychic. transient as any heightened state of being. sustainable only with tremendous self-discipline or complete abstention from reasoned living. so, what path is this, developing in the time of … war?

flows of strangers surround, carry, float the senses in a proto-typical field of mellow drama (“gripping meller drammer,” my father would say, transiting the teevee room) and bland media platitudes.

but, hallo, where am I? elsewhere. another airport again, a new-ish feeling, not fitting, but fossilized in mind. an homage to Bedouin. past flickering lives, partially transparent bodies that echo histories and occasionally abundant futures.

what did you say?

whiskers grow…

1 + 1 = 3

[ED: This is the third report on selected actions and flows in the neoscenes occupation (nso)[1] network, published in acoustic.space #4 (2003 ISSN 1407-2858). Since the last report, learning and networks [2] in the acoustic.space #3 (2000 ISSN 1407-2858), nso has spun off two major networking projects and is constantly involved in a heavy creation-filtering-redirection of network energies on a sustained multi-channel and daily basis. This article will briefly look at these two projects, “expand” [3] and “<di>fusion” [4], and it will comment on the matrix of practice that the projects grew from.]

acoustic.space #4 (2003 ISSN 1407-2858), Riga, Latvia, November 2003

One of the biggest obstacles to finishing this article is trying to carve out a piece of time away from network and face-to-face communication just to write it! This fundamental dilemma lies at the core of neoscenes — why take time away from attentive one-to-one distributed action for anything related to re-production, re-creation, or re-presentation? For a network to remain healthy and thriving, it demands a flow of energies from node to node. There’s no time to spare. neoscenes prefers person-to-person as the core tactical expression of networking — neoscenes avoids centrally organized media and PR-related activities whenever possible. acoustic.space is a fine exception because of close linkage between paper artifact and the lively network-of-praxis that generates it.

So it goes.

By nature, networks are human-scaled and exist in human-scaled time. They develop at the speed of life. neoscenes was never a fast solution caught in the cross-fire hype of media-convergence-mania: and it definitely didn’t burst in the dot.com vacuum. neoscenes is dot.net [5]. The slow evolution of the neoscenes network is a vehicle for learning, creating, and sharing that does not seek stasis, spectacle, or speed. more “1 + 1 = 3”

lunch with Mark

okay, already the system is declining. complete chaos in Hamburg. the Regional Express that Christian takes me down to in Kiel is delayed, stopping in Hamburg-Altona, so I have to race to the S-bahn to take that to the Hauptbahnhof. at first I choose the what I think is the wrong line, with several extra stops, but the most direct line is apparently completely shut down. make it to the station, racing to make the ICE to Berlin, only to find that it, too, is delayed by about 40 minutes. call Mark at the hotel, then race to another track which they announce with three minutes notice. on board the ICE, first class, full of German business types, swirling around and in between. I take an unreserved seat that has a power plug, much to the dismay of some others. settle in for the ride. more “lunch with Mark”

strikes

in Rovaniemi. bus to bus to bus to plane to bus to taxi. underway for four hours already, and still have a plane, bus, taxi to deal with. just to get from Tornio to Helsinki during an Air Traffic Controllers strike. without reading Finnish, it is outside possibility to understand the detailed dynamics of the negotiations. how can anyone, experienced in cross-cultural and linguistic situations, have any real faith/trust/belief in this monolithic stance that journalism and the media somehow have a corner on the truth market. knowing the slippery interface between two persons speaking the same language and having similar backgrounds, and the zoomed-in intensity of crossing even the most basic cross-platform linguistic barrier. in all cases, meaning is stripped to its essential lowest-common-denominator packet-form. in the worst case, it is lost. and in between these two translation polarities, there is a massive area where few things can be pegged, many data-feeds mis-routed, and substantial interstitial gaps in the matrix of human expression. travel makes me stress — all the time. can it be? that a human will undertake to set a daily condition of being that MOST stresses the core neural network of the organism itself? being human. chomp down on some Ibuprophen and aspirin dragged along from the last visit to the US. never am able to get the right over-the-counter drugs outside the US for some reason — just don’t know which ones to get. though I hardly ever use any medicines stronger than Tiger Balm or so. faugh! so I try to rewire language. adding contemporary terms to replace the ancient. but it is all the same — using cross-platform instead of transformative. while language is being constantly fed by the media, by writers (script-writers, mostly, and technocrats and geeks), its core senses do always reflect ancient knowledge-bases. one of the greatest challenges is educating across a language barrier — at the same time, reducing ones own knowledge and experience base to packets that can be shunted across this formidable interface gap. especially useful is a reliance on pure energy, force-of-self to heave these things across. and a very quiet, sensitive ear for hearing where the receivers place these energies within their experience. and sensing what these energies engender in the Other. mapping both the generative and reflexive energies of the Other. I don’t push this hard enough in the Art-Context, though. or with the mediations I have used for so many years. relying instead on the ephemeral, the transient, the sole ambient experience. un-documented, face-to-face, momentary. back in Helsinki. again. and again. sitting in a hotel room. watching cable. media-child, show about fashion. reflecting on the few times at Studio 54 and the Palladium in the Big Apple. knowing the underside of THAT business. images of Manhattan, photography, art directors, designers, fashion houses, headliners, mainliners, winners and losers.

Carmin

crossing paths — Loki and I have a lay-over in Boston. Carmin brings a nice Chinese take-out dinner that we share in the main terminal at Logan. nice to finally f-2-f with her after the Intertwinedness project. rock on!

presence

here for a couple days. visiting Kaisu who has an artist-in-residence atelier here for some months. yesterday we take a day trip to Köln. unusually clear and warm for this time of year. it is strange to be in that city again, with all the personal history that has happened there for me. a visit to the Ultimate Akademie finds Hans-Jürgen and Lisa, I speak with Rolf on the phone and find out that Volker is indeed around, but has a disconnected telephone, a group of them had been in Chaing Mai, Thailand for some weeks, and Volker had not paid his telephone bill. so, I will probably see him when I return to Köln later in this month. circles draw tight. smaller circles, and every time I look at Works of Art, I am repressed, not depressed, but re-pressed. they repress me in the way of a reminder of the drives that exist around us in the world, the drives to control the world, maybe only to make sense of things, der dinge. needing strong touches of being. impressions of materiality. impressions on body. simple burdens of. intersections of material and body. no, it is not the intersection of body and material, but more the exercise of control. not making any ideas here. no ideas are better than formations of being that are simple and forward. Hans-Jürgen says I should do another performance at the Ultimate Akademie when I am back in Köln — he jokes about the other performance a bit, and seems a bit impressed that I am STILL traveling! meeting so many different people constantly. it begins to strike me that I am also now moving through spaces that I moved through when I started this mnemonic device two years ago. so there is introduced a reflexive element to my ramblings, being some place again. a cycle of memory, what do I recall? a dinner-party with several artists living locally, telephone calls from Claudia, who I missed by only a couple days in Finland, I haven’t seen her since 1989 in Köln when she had an exhibition there and in Roma also in that same year. I introduced Kaisu to her remotely a few years back when Kaisu was staying at the Finnish atelier in Roma, and they have since become good friends which is nice. Claudia’s new catalog which Kaisu shows me illustrates her strong and evolving works — now using photography. all things cease in mind, I am a receptacle for liquid experience, and not more, a vessel. even consuming experience. biting air, and chewing a stick of words that issue from mind to mouth. fiber. chewed and flayed like papyrus, bound together in bundles, dipped in wax, lit, they become torches carried by those who search darkness for the meaning of being. Kersten is home when I call there to say hallo, she is going out on a date and is in a hurry; I will see her also later in the month. Still no contact with Hubertus about the teaching in Kiel. catch Adele in Budapest, but she will leave for the weekend, and I will probably not cross her path. too bloody complex, these arrangements, even with email. telephone is easier. why? and sitting face-to-face better still. Samu and I talked about that. incontrovertible that Presence is the base to build on. writing through time.

eight dialogues call/proposal

The forum in which this new art operates is not the materially stable pictorial space of painting nor the Euclidean space of sculptural form; it is the electronic virtual space of telematics where signs are afloat, where interactivity destroys the contemplative notion of beholder or connoisseur to replace it by the experiential notion of user or participant. The aesthetics of telecommunications operates the necessary move from pictorial representation to communicational experience. — Eduardo Kac
12.02.1996

Hallo friends:

This is a broadcast message to enLighten you about a project of mine that was selected for inclusion in an online/gallery exhibition which will take place on the Internet and within the confines of the List Art Center Gallery at MIT in Boston between January 29 and March 29. (FYI, the public site for the whole project — https://artnetweb.com/artnetweb/port/index.html)

At the moment I am interested in gathering eight of you as participants (significant *Others*) in one of these dialogues via the internet technology “IRC”, the infamous chat lines… Where we can have a two hour (or so) text-based dialogue remotely via our keyboards…

Each of the eight dialogues will be taking place (as scheduled at the moment) one a week between 2-4 pm EST (New York Time) on a Wednesday afternoon for the duration of the show… For those of you who are not familiar with IRC technology, if you have internet/WWW access, then you can run an IRC host on your local machine. There are even some Browser-based chat locations that can be used with no extra software — just Netscape or Explorer… Anyway, I hope to hear from eight of you (or more! — probably should have some alternates…) Again, these dialogues are not thematic or otherwise “directed”, they are *just* dialogues… more “eight dialogues call/proposal”