Stamped from the Beginning – Kendi

Continuing to pry my eyes open to the wide ignorance of growing up a privileged white male: a darkness that perhaps could have been dispelled by the obvious evidence appearing, bright, over the years. The tar-paper huts where the elementary school bus stopped, picking up many of the Black students at our rural Maryland school 35 miles outside of Washington, D.C.—south of the Mason-Dixon Line; at ten y.o., riding past “Resurrection City” on the Mall in D.C. during the Poor People’s Campaign in 1968; completely unaware of the geography of roads not taken in that long-ago rural countryside as they passed through the African-American settlements outside of the “regular” towns; blindness mixed with a slowly maturing wonder at and deep respect for African-American creativity, intelligence, and sensitivity. I surely didn’t understand the full import of the lyrics in Stevie Wonder’s “Living for the City” from his Innervisions album even after doing a report on it in 11th grade English class; nor the complexities involved in a course I took, “The Economics of Poverty,” while taking a year away from engineering school back in 1979. Maybe it was Lightnin’ Hopkins who really cracked open my soul. So many points where knowledge and feeling would have fired a deeper awareness of the ongoing and severely compromised conditions of social justice in the United States. There was not enough curiosity available within privilege.

Kendi, Ibram X. Stamped from the Beginning: The Definitive History of Racist Ideas in America. Second trade paperback edition. New York, NY: Bold Type Books, LLC, 2023.

Tracing the historical roots of ‘racist thought’ in Amurika up to contemporary times, this is a challenging read. The extraordinary level of detail and huge number of players across 400 years makes it sometimes difficult to hold onto all the facts. But the main ‘plot,’ racism, is the important point to be dissembled.

Thanks, George, for recommending this one, and thanks, Rick for earlier recommending:

Wilkerson, Isabel. Caste: The Origins of Our Discontents. Trade paperback edition. New York, NY: Random House, 2023.

and I would also include

Hannah-Jones, Nikole and New York Times Company, eds. The 1619 Project: A New Origin Story. First edition. New York, NY: One World, 2021.

and

Douglass, Frederick. Narrative of the Life of Frederick Douglass, an American Slave. Boston, MA: Anti-Slavery Office, 1845..

There are (many) Others whose histories I need yet to understand.

To Phyliss Wheatley
(First African Poetess)

No! Not like the lark, didst thou circle and sing,
High in the heavens on morn’s merry wing,
But hid in the depths of the forest’s dense shade,
There where the homes of the lowly were made,
Thou nested! Though fettered, thou frail child of night,
Thy melody trilled forth with naive delight;
And all through the throes of the night dark and long,
Earth’s favored ones harkened thy ravishing song,
So plaintive and wild, touched with Africa’s lilt;
Of wrong small complaint, sweet forgiveness of guilt-
Oh, a lyric of love and a paean of praise,
Didst thou at thy vespers, Dark Nightingale, raise;
So sweet was the hymn rippling out of the dark,
It rivalled the clear morning song of the lark.

Clifford, Carrie Williams. The Widening Light. Boston, MA: Walter Reid Company, 1922.

language musing

Language arose as a crucial ‘technology’ in the milieu of the social. To connect with an Other requires a protocol—a common expressive pathway shared by the Self and the Other—in dialogue. This is an old idea.

glyph, Golden, Colorado, March ©2020 hopkins/neoscenes.
glyph, Golden, Colorado, March ©2020 hopkins/neoscenes.

The sharing and its deep compulsion arises in the context of momentary, memorable, and activated Life combined with the desire to communicate. (Noting the strange paradigm that ‘not communicating’ or silence is also communication in that social context.) The greater the desire to ‘connect,’ the more adaptable and flexible the two must be in their attempts to understand one another.

This is where the question of wider social viability enters the process. The more idiosyncratic ones choice of communications protocol (language usage or even which language itself) the smaller the potential receiver-base.

For example—formulaic as a genre—romance novels strike me as suffering from a simplistic extreme within such a paradigm. From the limited sampling that I’ve done, the contained language (English) and its usage is banal and bland: mealy-mouthed. As is the ultimate canned banality of the overarching ‘message’ that is being communicated: it’s more than enough to read the liner notes, look at the cover, or note where the book is shelved in the bookstore or library. Predictability allows for wider dissemination, a wider audience, and, thus, in a capitalist system, a better cash flow.

Some of the most striking texts I’ve encountered are the most complex, non-standard, idiosyncratic, dated—and yet are the most profound for their internal reach. Listening to the Other, receiving such texts requires an empathy for and open-ness to the Other that is rarely easy. Within a hunger for knowledge, enlightenment, or basic insight, these texts are sought out in the stead of couldn’t-put-it-down casual time-filling, time-killing reading.

It’s all about numbers. You may have a secret protocol that you use with only one Other in the cosmos: wonderful, as the carrier of idiosyncratic energies between the Self and the Other, it likely allows for exchanges incomprehensible and unreachable to any third-party.

This text has a meta-message: a dearth of readers indicates that it is unreadable: dour, boring, poorly structured, usage too garbled, or merely not relevant. Reaching relevancy through other means (protocols)—sonic or visual—to bridge the unbridgeable gap between the Self and the Other—also remains a challenge. Disciplined understanding and the application of more widely used protocols would be the growth-oriented marketing strategy in the attention economy. So would identifying and filling a particular need of the Other. Those needs are apparently filled by the oligarchs of the current social milieu. Besides, I can’t manage the level of discipline when faced by the fact that the species may not exist in another 2000 years. Transcribing what needs to appear on the screen in the moment is the most I can do in this transitory social incarnation.

waking to death

Solstice pre-dawn seeps in the windows, and I wake up to thoughts of death and the gaping maw that it is. How can it be? How is it? What is it? Why is it? Never any answers. Psychospiritual gymnastics, any sort of denial or questioning, nothing stands against it. Pointless to consider. But how to come to some relation with it? I’ll have to dig up my copy of the Rinpoche’s Tibetan Book of Living and Dying. It brought some tiny modicum of thoughtful peace as I witnessed my mother dying. But that was the Other, not the Self, staring down the Void. All that is different now.

The difference in those two conditions is as stark a contrast as one can consider even though there is no ultimate difference, only (mortal) time frames. (cue: Dark Side of the Moon)

Faugh.

And the day closes with the horrible news that Nora, EJ’s youngest, passed today. Another victim of the fentanyl scourge. Only tears to offer in the moment. Unspeakable catastrophe. What has the world become?

Ever darker: the Solstice shift not sufficient, although Light is coming. Please.

life, or

Life, or what’s left of it changes to a different ground state. Still indeterminate, still challenging, still energized. with others, with the self, with the world, with all perceived, all known, all thought of, all sensed.

But, when infertile senses are gone, what’s left? A hollow (corpse)? A teeming emptiness? A plasmatic field? A soul? or no thing.

I prefer no thing. I’m tired of the endless material chase of noun, of structured and reductive sameness. The soul-less naming of the world. The endless descriptions, declensions, and derivations, not to mention re-creations and duplications. Enough is … enough. Gluttony gnawing at the root of satiation. The belly ever larger than the eye. Consume this. It’s gone.

And yet, fully immersed in the stuff of nightmares, no stillness of soul. The body wracked by energies of disorder. Has hypostasis reversed itself, abandoning body’s object?

what’s new?

Weekends, weeks, months, even years speed by, entombing life in a retrospective silicon vitrine: a dim reflection of what it could be, or, even more passive, what it could have been. Life actually holds no interest for me except as it is. Five days on the road, three of those on foot in the bush, walking dry washes, wet canyons, fracture zones, sage forests, and several fault lines. Ancient barbed wire: almost garroted at one point. That would have been messy and, off trail, not discovered until late in the season, a scatter of catamount-stripped, bleached and cracked bones. Plenty of those stumbled on over the years. The only other impingement on body was a gashed shin whilst climbing high up on the flank of the Mitten Park fault scarp, will carry that scar for many moons, trace of a single misstep.

Some random conversations ensue in the campground, but mostly solitary bush-walking, ravens are curious when I initiate a dialogue, they circle closer (with sun at their backs in a clever move to keep me blinded, watching). The dry washes become the site of photographic essay, so empty and barren is the imagination. The in-sight of things draws mind to travel that thin line between madness and be-ing. It is impossible to re-present those things because they aren’t things at all. They are merely manifestations. They are fields of action, activated flow. No wonder that the representations are so pale and thin. Sagebrush, flower, rampart, water-washed stone, lizard, and, finally, days later, skin, activated and living skin.

Golden, Colorado, May ©2017 hopkins/neoscenes.
Golden, Colorado, May ©2017 hopkins/neoscenes.

more “what’s new?”

muse?

Musing about a muse: brings the indeterminate back directly into life, though the effect is, by nature, disturbing to any pre-established [dynamic] equilibrium. Was there ever any in life thus far? Then there are the simple images that arise from encounter, a hand, a shoulder, a torso, seen best in the resonant allowance to look beyond, through, and simply at the sanctioned. Life transitions from dry-throated mental rasp to fluid inflected neural fire — no pleural effusion — but simply the life-lubricating properties of water re-entering the body. For the thirsty, this is eau de source. Catalysis of seen and unseen, spoken and unspoken things brings conflagration to the chakras. But who needs overheated chakras? Burning up life is not really something needed when it burns up, readily fast. Energies may be bound up with lived presence, while life depends upon an unleashing of those same energies. Élan vital. It’s the unleashing that is the source of most anxiety. Pent-up energies traveling along the well-worn pathways of former be-ing end up re-circulating ad nauseum, subsequently causing pathologies in the embodied system. Stressed, sparking contact needs to find flow pathways that are … open … or needs to make openings, spontaneously. for survival.

people keep asking me …

For reasons that elude me, many folks that I encountered since buying a house assume that buying one is some joyous and happy occasion. They want to celebrate some hidden dimension of it. This escapes me, at least on the surface. I can propose several possible reasons, but it’s difficult to understand otherwise. Perhaps I’m being congratulated for joining the herd as opposed to being an outlier, a nomad, an artist? Or have people felt sorry for me, living out of a suitcase, as tech-no-mad, for all these years, now that I have a house, I can survive in the world? Or is home ownership the sure sign of fiscal sensibility?

I think it’s the herd thing — roped into the corral, safe, no longer a strange Ranger of the North, ei enää ulkomaalainen, no longer a threat to the established order, ekki lengur útlendingur, boxed in, nicht mehr als Ausländer, someone, not the Other.

how to see, seeing

How to see, seeing, and changing a point-of-view: intractable questions, persistent challenges, fluid realities.

Last fall, after making yet another series of portraits on a trip with German friends to the Grand Canyon, I had the realization that the geometry of my portrait work had been locked-in for years, decades now. Changing subjects, changing situations, surroundings, but the fundamental geometry between camera, Self, and Other was/is essentially static: an unchanging point-of-view. Different Others in the relationship — the collaboration of portraiture — can it be that the essence of relation is also static? To implement a different geometry suggests the necessity of changing the nature of (the) relationship itself. The technical means, the protocol, does have an effect, of course: the choice of lens unequivocally determines a primary geometry of relation. But what is the intersection of that optical geometry and the sacred geometry sketched that is within the continuum of relation?

I use (almost exclusively) a medium-wide-angle (a 28mm with film SLRs, an 18mm with the digital SLR). These tools/technologies and their explicit protocols frame the relationship. The selection is not arbitrary. It’s not simply ‘environmental portraiture’ — that reductive term comes after the process that generates the images. It could similarly be called ‘distant portraiture’, and indeed, distance is a determining factor in the outcome. A wide-angle lens brings the photographer physically closer to the subject while allowing the intimacy to expand, encompassing the context of the situation. A telephoto lens often propagates a stealing-at-a-distance of visage. And it compresses the perspective of that visage in such a way that violates the normal perspective of the eye. The eye sees approximately as a 50mm lens on a 35mm camera.

But all this is merely the technology, the mediatory tool. Strip that away from the eye, and see. Through the wetware optics of the orb alone. Digging deep into the head. Transferring the energy of the world, and of that collaborating Other, inside: seeing, and be-ing in relation to.

knowing someone

It begins somewhere in the Self: what, an inclination? No, it’s much more complex than leaning towards (already language fails to offer any easy way out). There are the mirror neurons, so it is thought, that encounter the vibe, both the raw and formed energy of the Other. This reception (crucially formed in resonance) drives our actions, our expressions. This is not noise. The word sounds carry directed energy. An expression is directed (at) (the Other).

This expression is directed at No Other. This is the way we lose what we have.

From the inside, watching. It’s easier to watch the sky than to watch an Other. Or to be watched. While there is another Watcher, always, in the sky, the air. One that expects us to be present in every moment. It watches for this. And when, for a nano-second, we slip, slack, into the apathy of being elsewhere, there are irruptions that change the trajectory of living, without any recourse to mercy. This is the Watcher, Seeing us in the Light. Being watched shivers through our perceptions of ourselves and of what we are doing. Have done. And we are left with nothing but the essence of sight. As we stand in the Light.

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?

days flicker by…

busy as heck. engaged with Others. always electric, stimulant. thinking of the ways that the Other is. and how that be-ing in the moment is host to all permutations of being. forever.

Gamergate

It occurs to me, standing on the extreme periphery of Gamergate, that many of the actors are behaving as though they are in a typical first-person-shooter game: kill the bad ‘guy’. Gaming will change perceptions of unmediated reality and alter the way one interacts with that reality. True, playing a game is part of reality, but the degree of stylization and heavy attenuation of embodied experience creates a stunted relationship between unmediated life and time spent gaming. This cannot but have an effect on relation-with-Other, as any techno-social mediation institutes by its nature a change in the flow pattern between the Self and Other, regardless of the ‘intensity’ of that mediation. And with tens of millions of people heavily invested, immersed, and dedicated to this particular mediated form of relation, there is no turning back — that is, until the electricity goes out.

long dialogues: alexithymia: interhemispheric transfer deficit

Conversations range through histories, futures, thoughts, and dreams. Nothing like spending time with old friends: with my oldest friend this week. Junior High, seventh grade, we shared all seven class periods each day, 40+ years ago. How histories recede: resonant memories tend to be supplanted; revivifying them in active recollection makes them last a bit longer, fills them out from another perspective, another memory system. Until our outward form sinks into the background (dis)order of the cosmos. There, the memories persist as slowly devolving trajectories of activated, materialized energy.

Gary’s evolution and sustained presence inspires so many of the people who are around him including myself. What to think about this? Do we ever really evolve, or do the changes we experience along the way in life impose merely small surficial modifications of our root character? And of this root character, what may be said? Is it the outcome of a chain of incarnations, is it an alignment of planets, the arrangement of molecular spirals? Inspiration from Day One? Predetermined be-ing? Can we change ourselves?

This particular trip takes the form of yet another pilgrimage, a soft confrontation of what the word ’empathy’ is in lived praxis among the network of friends. Finding empathy’s place, there is no pre-existing internal road-map. Its locus is within sight, reach, and touch, but it cannot be accessed directly except through thoroughly unpretentious and purely expressed action (not merely words). Embodied, in motion, moving towards. Up to this point, there are only fleeting instances where empathy as a defined characteristic is questioned. Having it, not having it seem to be questions that do not touch its real nature.

Then come the questions: Is it possible to attain an empathetic state where none existed before? If not, what becomes? Is life for some a desert of hollow resonance, disconnected from any Other? I don’t know, I don’t know, (pushing through gray curtains of neural absence). Into the Light, or, at least, looking for the Light.

across the great divide

We are constructed by those who came before: just witness our behavior, how it links back and back into the bright and dark ages of the world. We carry the patterns of life that have already come and gone, but at the same time, they persist and persist in unchanging variation. This is how it is, this is how it goes. This is what proceeds:

Body is vibrating, deeply resonant. Trembling with the anticipation of what is not known in the next second, what might befall, what has already fallen into the arms of others. A shrug of the shoulders, again, and what is left is the sternum forward, the heart wide open, wide open to the airs and to the fluctuations of presence. The heart feels, directly, the proximal Other.

Then, it’s late, it’s arm-in-arm. Left, crooked to catch hers, left hand stuck in right sleeve so that it doesn’t feel tense, holding it up in the air. Then finally, later, holding her warm hand in a slightly cooler one: thermal gradient—does this mean that I am sapping her energy? In a closed system, yes it would. In an open system, lucid nights, in the city spring-Lighted night, thousands are testing their compatibility ranking for re-creation of permuted life. Life energy is being traded through many passions, along many pathways. We are only two of many, on pathways that cross in one way or another. Is this it? Or is there some other awareness emblazoned secretly within our energized selves for us to be more than what we appear to be, more than what we feel? Walking the perimeter of Töölönlahti in the white twiLight, there is no water, there is no sky, there is only The Void and the blackbird singing. Life goes on.

Deep Resonant Networking panel

How do you know when something or someone is affecting you?

There are many ways of describing or modeling the dynamics of human encounter and collaborative relationship. The concept of resonance is a powerful tool for understanding the qualities that relate us to each other and to the world. Resonance is an intuitive (pre-)cognition where something, “when stimulated, spontaneously responds according to the natural guidelines on the particular phases of vital energy engendered in itself and active in the situation.”[1] Resonance is a ‘natural’ extension of a creative praxis: “Resonance allows the universe (or any of its parts) to influence a human being”.[2] One intention in creative collaboration, given that “[t]hings ‘energize’ each other,” is to propagate a resonance between the Self and the Other. While this is a very uncertain undertaking, it is one that in any instance has almost unlimited potentials.

This panel seeks to open a space for sharing and exploring experiences of resonance while helping define what it might mean to rely on such an intuitive feeling. In the context of the Bricolabs network, differences — location, culture, language, social background, and others — that are the realities of distributed creative action, often seen otherwise as divisive challenges, are overcome through ways of relating that transcend surface materialism. This transcendence might be framed as a deep resonant networking where energized participants establish trusting relationships based on a more ethereal vibe: maybe it’s about mojo! Join the conversation and let’s see if we find some resonant frequencies on which to groove.

[1] Roth, H.D., 1991. Psychology and Self-Cultivation in Early Taoistic Thought. Harvard Journal of Asiatic Studies, 51(2), pp.599-650.
[2] Kaptchuk, T.J., 2000. The Web That Has No Weaver: Understanding Chinese Medicine, New York, NY: McGraw-Hill.

a little bit

Yup, a little bit of personality disorder will go a long way to stir things up in the idiosyncrasy department! Last evening, completely choking on creative output. It’s gotten to be too much of a predictable process. When not “out there” i.e., when ‘stuck’ in a single location, working at a jay-oh-bee, creative impulses narrow significantly. Acquisition of material becomes a spotty and herky-jerky affair. Squeezing bits of expression out during rare interludes. Oh, got a day ‘off’? Gonna work. Gotta work. With potential dislocation to Europe looming, only 3.5 months away or so. I only wish that the Brico/Pixelache project was two weeks later. It’s going to be a stress to get packed up, moved out, and on a plane in time to get to Helsinki by the 16th of May. Then, what to do after that — head first to Kiel, then to Koln and NRW, and then to Berlin and on to Lithuania if that works out. Then back to the US for long enough to tour a bit and then use the fall to hunt for a post-doc position in Europe. or Asia.

The Singapore gigs look interesting, but hmmm, that’s a whole ‘nother world! Have to research it a bit more. Back to the idiosyncrasy issue — this will make the search for a living venue all the more difficult. So far nothing has come along except at the microscopic level of individual encounters with Others, and the energized dances/dialogues that occur as the kernel of those encounters.

And another Brakhage Salon (“Celebrating Stan”) screening last night courtesy of Saranjan Ganguly who has continued the salons that Stan began years ago. It’s ten years since he passed now.

Spring Cycle, 1995

Visions in Meditation, #3, Plato’s Cave, 1990

Commingled Containers, 1997

Thot Fal’n, 1978

The Lion and Zebra Make God’s Raw Jewels, 1999

23rd Psalm Branch Part 1, 1966

Talk of passing, former inspiration, I wonder what Freshman film student Tara thinks about the grey-heads talking about a fallen giant. The works are mostly fine to see, several I’d not seen before.

There is a Brakhage Symposium happening in March that I will participate in, as usual, not on the official bill, but rather as professional (and rather unique) participant. Former student of Stan’s, colleague, and the guy who got him a custom knit Icelandic sweater!

snippets

fleeting passages, mental imaginations slipping through a narrow slot canyon, rubbing gritty walls and feeling the cool stone on cheek, fleeting passages, mental imaginations of non-being. going beyond what is pressing into eyeballs from out there. some kind of inverse folding of the in here to the out there, becoming all from being Self. or watching the Other vanish from meat-space tangibility, entangled-ness, there-ness, then gone. with a rough sigh. expelling all that is lively, and no longer receiving the inspiration that was once dealt: there’s a finite supply. clocks winding down, complications, intrusions to safe, normal living. looking around, first at patterns of mud flow after a flash flood, then at shapes of crenelate cyanobacteria in cryptobiotic colonies, then at the faces of friends, aging. and finally at the archive full of photographs.

some points and hints for students :: a remix

point == be where you are, look deep into the world from your point of view, and into the self, and out to the Other. share what you experience

point == find a flow that you can tap into, do so, pay attention to it, and see where it takes you

point == learn how to focus your energies on something; do that, at least for a time, and see what reflects and refracts from that focus

point == be sensitive to what resonates in/with your system; when something resonates, listen to the tone of the heart and any other resonate sounds within

point == action makes anything possible — there is no such thing as failure, there is only change

point == be open to all possible flows — incoming and outgoing — this will show up as a(n) (r)evolution in your life as well as a lived practice (praxis)

point == movement along/with(in) an intuitive flow will reveal truth in ever-changing forms — seek out that internal movement

point == creativity and rationality are two words that partially describe human behaviors — no words can describe the full reality of behavior. creativity is the movement of energies, rationality is the play of social abstractions — deal with both, you will have to anyway

point == seriously enjoy what you do, — if you don’t, then try changing what you do until the enjoyment returns — smile, it’s Lighter than you think

point == keep your own rules and points in mind while understanding that rules are only socially applied pathways that determine possible ways of human collaboration. collaborate often: define new pathways!

hints:

breathe, listen to your breath, listen to the breath of other things

understand what energy is and where your energy comes from

be a receiver and transmitter of energy

be open to energy flows

absorb many forms of energy

internalize or embody memory

drink plenty of water

be someplace, not just anyplace, and not everywhere

participate : share

watch the sky often

chilly morning words

Chilly morning words form. Brushing away the crust of ice formed by dreams of last night. And other morning words of resolution. Or just thoughts. Words. With cornbread heating in the oven. New warmth diffusing into the food-stuff. A morning. A morning. Words melt, spill, tremble. Waiting to drop into space. Formed from symbols that litter the mind. And then, the thoughts on resolution. the accuracy of the human animal sensibilities.

And all that.

I run, minded, mindful, of the past and what. is. not. yet. The recent spins into the places of spinning. Words traded with new Others. And Others becoming newer in closeness.

I write like this in the morning. And let mind wander. The discipline lies alone in the be-ing. Not much else at all. But. I find no pointedness here of objective. To explore in these words. At least, I see none yet. Retrospective. And this such that we create more than we may know at the point of creation. Why is this: some disconnection with the creative self to be unfolded at some later time? I know of all which I have created at some points. Some electric instances. but of this, life remains unknown.

matters

Matter is not what it appears to be. Its most obvious property — variously called resistance to motion, inertia, or mass — can be understood more deeply in completely different terms. The mass of ordinary matter is the embodied energy of more basic building blocks, themselves lacking mass. Nor is space what it appears to be. What appears to our eyes as empty space is revealed to our minds as a complex medium full of spontaneous activity. — Frank Wilczek

Sometimes I get the feeling that I don’t recognize even my own life. Among the array of phenomena which present themselves for the sensual body-system every … second … recognition shouldn’t be necessary for any one of them, given that change is the governing principle, or so. All should be new every time, all the time(s), and thus recognizable whether or not there are any observable and (relatively) invariant* features. It could be that this lack of recognition is itself merely the reliance on external models or comprehensions of ‘what’s out there’ as opposed to a deeper reliance on what is experienced by the Self as being (relatively) invariant. more “matters”

is-ing

There is the cosmos, there is the individuated being (the Self), there are Others, there is the collective, the ensemble, there is Terra, there is all that is not the Self and the Other: there is the cosmos. What are the upshots of a completely unified cosmos? There are none of the above. There is only procession of is-ing.

I and Thou

It is not possible to live in the bare present. Life would be quite consumed if precautions were not taken to subdue the present speedily and thoroughly. But it is possible to live in the bare past, indeed only in it may a life be organized. We only need to fill each moment with experiencing and using, and it ceases to burn. — Martin Buber

Buber, M., 1958. I and Thou, New York, NY: Scribner.

The rumbling classic of coming-to-be in the dynamic of encounter with the Other. Buber’s classic work is dense and difficult. Working through it is slow. It may take a month, or perhaps a year. Sentence by sentence, discovering resonant meaning. While preparing for the doctoral assessment arising in a couple week’s time. Strange to have actually bought a copy of I and Thou there in Portland, along with a new copy of Wilhelm’s I Ching. Nothing to be made of it except that mediated energies from the Other are felt, are compelling, and, in the end, are all we have. But does spirit need this mediation, or, as is framed in many systems, is it a task, a challenge, set to our hungry roving ghosts by something greater, or is it merely the nature of it all, of which we are a substantive part?

May Day

Month swings into May seeming. No May Day celebrations here. The Red Scare still too enfolded in natal-national psyches. No bonfires like in dark-less high-latitude white nights.

sotto voce: Being fixated on the material aspects and ‘things’ that spin off from our activated and energized presence in this world is probably where you are going wrong in pondering the “art-or-not” question. Experiencing the energies that arise from creative action—they may come ‘packaged’ in a practically infinite range of forms—it’s more a question whether you (as an individual made up of the accumulated life-pathway that you have experienced) have any opening to the energies that are carried by that form. Technology mediates the expression of creative energies (technology is the accumulated set of mediatory pathways for the expression of creative energies). So, it’s ‘merely’ a question of what paths of expression and reception are open between you and some Other with whom you are in creative exchange.

iDC dregs

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

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

the gift of cash

what could be more banal and even demeaning than receiving a gift of cash?

huh, what are you talking about? sheesh, what’s wrong with cash?

okay, that’s a gut response as I formulate the core of an essay The Regime of Amplification, exploring the dynamics of social exchange.

this is simply an attempt to frame a fundamental principle — to point out a perceived weakness in the social system. money, as an abstracted social re-presentation of life-energy, is not the thing itself, it is not life-energy. giving money is the substitution of an abstraction for the thing itself. that thing being life-energy or life-time. life-time, defined by the irreversible plunging arrow of time, is a limited commodity. life-energy is the quantity of time convolved with what it takes to stay alive for that time. it takes energy to maintain life for a certain amount of time. a gift is an infusion of life-energy (in some form!) from the Self to the Other. when the Self pays attention to the Other, the Self spends life-time and consequently, life-energy on the Other. the Self then comprehends certain forms of energy that the Other would, could need in their life. an auspicious gift is the providing of this apprehended needful energy to the Other when it is needed. money enters the picture — this abstraction of life-energy and attention — and is substituted for both of those. the Other, receiving money, has to decide how to convert this abstraction back into a source of energy. it is a lonely and life-time-consuming process. it demands of attention and and is void of directed life-energy. it is the converting process that exerts the most seductive appeal. with money one can do anything. can’t one? even to saving life-energy and life-time? not sure about that. giving money to fight poverty places the Self in a quandary.

having noted this, it is clear that operating on this principle would place the Self-Other dynamic in a certain place within the social system, whatever the exchange is. but the dependence on the abstracted sets up the least auspicious form of gift. or is it the most auspicious? uff. another hack job as the corrupt idealist, eh?

it’s probably better to make enough of the stuff on one’s own, then engaged presence can proceed on the basis of … presence alone, with the proper infusion of life-energy. and subsequently give all ones money away…

only after the last tree has been cut down
only after the last river has been poisoned
only after the last fish has been caught
only then will you find that money cannot be eaten
— possible Cree prophesy

or

There was an old lady, from the Cree tribe, named Eyes of Fire, who prophesied that one day, because of the white mans’ or Yo-ne-gis’ greed, there would come a time, when the fish would die in the streams, the birds would fall from the air, the waters would be blackened, and the trees would no longer be, mankind as we would know it would all but cease to exist. There would come a time when the keepers of the legend, stories, culture rituals, and myths, and all the Ancient Tribal Customs would be needed to restore us to health. They would be mankind’s key to survival, they were the Warriors of the Rainbow. — Lelanie Stone

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.

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…

Hector Howey 1948-2007

portrait, Hector, Crestone, Colorado, June ©1995 hopkins/neoscenes.
portrait, Hector, Crestone, Colorado, June ©1995 hopkins/neoscenes.

in memoriam

Approaching the solstice, ahead only 3 weeks. Too early to be really thinking about it. In a phone call, Deb mentions “since Hector died,” in passing.

“What? I knew he had cancer, but when did this happen?”

“Didn’t you get the email we sent in February?”

“No.”

Sheesh. email is so imperfect, as far as my experience of it is. Too many mission-critical failures over the years, and things like this. Gees. more “Hector Howey 1948-2007”

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.

Remote Presence :: Streaming Life : info

[ED: Relevant to the recent “pulling plugs” post, and whilst migrating some workshop documentation from the static neoscenes site to the blog, here are the deets for a one-week workshop I facilitated in Helsinki in 2007—squeezed in between another workshop in Sydney and lectures at several universities in San Diego, Santa Barbara, London, Amsterdam, and Kiel. Busy times. (An associated essay In The Presence of Networks: A Meditation on the Architectures of Participation was published in the festival publication (pdf download)).]

Welcome! Following is more detailed information on the workshop presented by John Hopkins and brought to you by the pixelache2007 festival and Artists’ Association MUU in Helsinki, Finland.

Dates: March 21-23 & 26-31, 2007
Location: MUU gallery & Media Base, Lönnrotinkatu 33, Helsinki, Finland
Daily Hours: 1030 to 1630
Final Event 31 March, 2007, 1700 – 0200

SHORT DESCRIPTION:

In the ubiquity of networked media spaces where we distribute our wireless lives, what happens to our creative processes? How may we build a functioning architecture of participation for productive collaboration and interaction between the Self and Others?

This dynamic workshop will bring participants to a new state of awareness about their own creative practice. It will accomplish this through an exploration of human collaboration and connection within the space of networks. It explores conceptual and practical issues around creative engagement, culminating in the hands-on production of a live and online streaming-media network event with global participation.

PARTICIPANT PROFILE:

With an engaged and holistic approach to facilitation, the workshop is ideal for individuals working in any discipline; it is designed to draw in a wide range of students, from those working with ‘traditional’ art materials, independent artists working in new media OR old media; VJ’s and DJ’s; media, design, film, and art students; media art producers and directors; network technologists and designers; culinary, engineering, and IT students; collaborative software developers and users — all of these will gain a powerful perspective on their own creative practice. The workshop is open to anyone with an interest in online collaboration and creative engagement at both a local and remote scale. There are NO technical background requirements. People with previous experience in streaming media, performance, digital audio and video, VJ work, etc, who wish to push their practice to a new level are also welcome.

Participants are encouraged to bring their own creative works, backgrounds, networks, and impulses into the situation to maximize the potentials of open peer-to-peer engagement. We will finish the workshop with a re-vitalized creative practice, a new understanding of collaborative dynamics, and a deeper understanding of a wide range of technologies available for creative networking.

A maximum of 15 participants will be chosen from applicants with the idea to bring together a wide spectrum of cross-disciplinary energies.

TO APPLY:

!!!TOO LATE NOW, BUT IF YOU REALLY WANT TO DO THE WORKSHOP, EMAIL US
neopixel [at] pixelache.ac
THERE IS A WAITING LIST, YOU MAY YET STILL BE ABLE TO ATTEND!!!

THE DETAILS:

This workshop moves from concepts and theories of creative action to the actualities of a sustainable creative practice mediated by technological and human networks.Online collaborative visual/sonic activities and platforms succeed when facilitators/participants understand the dynamics of human network-building as well as the possible technologies involved. The politics of collaboration underlie much of the potential of technologically-mediated social interaction. We will address the complex social politics of technology and build a powerful model for the critical and creative engagement of media of all types.

There will be a substantial exploration of the subjects of:

  • – tactical media
  • – creativity
  • – social networking
  • – design of sustainable systems
  • – principles of human engagement
  • – networks vs hierarchic systems
  • – ad hoc networks
  • – human presence as mediated by technology
  • – social politics of technology
  • – technologies/skill sets engaged will include: audio and video production software & tools, VJ software, streaming media solutions, open-source platforms, protocols, physical computing, live performance platforms & tools, synchronous communications applications

The final day on the workshop will be a public/live/online event. It will be a multi-channel multi-screen collaborative happening with live/local and online/remote performance components coming together for several hours in a relaxed and experimental atmosphere. Workshop participants will not only develop content for the event, but will help facilitate all aspects of it including the technical infrastructure, the local ambience, and the remote coordination. A number of local artists will be invited to participate with sonic and visual inputs, along with remote streams coming from New York, Montreal, Sydney, Los Angeles, and other locations.

In the search for Architectures of Participation, the workshop:

  • – examines a wide range of issues beginning from a fundamental definition of technology through to absolutely contemporary technological developments that affect socio-political and cultural scenarios
  • – presents a highly-developed model for comprehending the complexities of human presence and creative action in the contemporary world
  • – facilitates deep dialogue on local social/cultural/technical issues along with other issues relevant to participants
  • – establishes a broad-ranging, inspiring, and critical context for engaging a wide variety of technologies
  • – provides a powerful context for self-development and development of collaborative activities by presenting and subsequently exercising fundamental skills and awareness
  • – provides a comfortable discursive space to explore a wide range of historical and contemporary developments of art and science
  • – maps out connections between creative processes and technological mediation
  • – develops a deeper praxis-based starting-point for participants, helping them identify their own creative sources and tendencies
  • – involves practice-based exercises to develop personal creative focus
  • – provides a supportive atmosphere for rapid collective knowledge-building and collaborative sharing

Bio for John Hopkins:

As an active network-builder with a background in engineering, hard science, and the arts, Hopkins practices a nomadic form of performative art and teaching that spans many countries and situations. He has taught workshops in more than 20 countries and 50 institutions across Europe and North America. Recent streaming performance nodes include Berlin, New York, Sydney, Helsinki, Riga, Amsterdam, Strasbourg, Santa Barbara, Winnipeg, San Francisco, and, of course, online. He studied film with renown experimental film-maker Stan Brakhage in the late 1980’s. He was recently artist-in-residence at the Sibelius Academy’s Center for Music and Technology in Helsinki, Finland. https://neoscenes.net

Brought to you by:

This workshop is a collaboration between: pixelache 2007, Artists’ Association MUU, and neoscenes.

christening

unfortunately I have to miss the christening of my little friend, Fritz, there in Kiel, Germany. what a fine child he is. holding him over the days there at his home, began to recall the wonder of children when they are so young. life is essential, irreducible, refined, intense, and open. such luxury to be in such a state. it requires only that there are loving Others (in this case, Steffi & Zorak) around to allow this free life to be sustainable. the dialectic blessing and the burden of parenthood.

Freue dich und sei fröhlich!
Denn siehe, ich komme und
will bei Dir wohnen.
So spricht der Herr.
— Sacharja 2,14

killer teevee

over to STEIM to meet with Taku to catch the scene there. quiet, and possible.

the inaugural KillerTV broadcast from the Pakhuis de Zwijger building with André Gringas* goes really well. online participation was the highest ever, and the local scene was fantastic! ookoi does a live/online SL sound performance, Sher and Janine interview André and I. no extant archival stream footage is around yet (ex post facto), but I made some audio samples which are here remixed with other sounds from my visit to Amsterdam:

(01:18:20, stereo audio, 151 mb)

*[ed: ex post facto, sadly, in February 2013, André, by then the director of Dance Works Rotterdam, passed away after a brief illness. see this entry]

The March Program — André and I are on the week before Bruce Sterling, heh

KillerTV maart-programma:

14 maart: avond met John Hopkins, netvorser en kunstenaar. Werd samen opgeleid met filmkunstenaar Stan Brakhage en is een van de vooraanstaande Keyworx (Waag Society’s ontwikkel-software) gebruikers in de wereld.

Ook wordt er deze avond in de Zwijger gekookt door Woest (Pepi Mensink) en is er een bijzondere aflevering van “de Zwijger spreekt”, een random personality event onder redactie van Waag Society’s personalities Janine Huizenga en Sher Doruff. Ze ontvangen choreograaf André Gingras die onlangs een project in het Korzo theater in Den Haag presenteerde. Hij combineerde er dans en video met teksten van William Burroughs, Galileo Galilei en het American Science Magazine.

Bovendien presenteren ookoi en raudio.nl: leve ookoi test.

Puur geluid, Iets tussen toen en dan.

Deze bijzondere Killeravond kunt u thuis volgen achter uw schermpje maar ook bijwonen in de intieme

Waag Society-lounge op de 5de verdieping van Pakhuis de Zwijger.

21 maart : de grote zaal van de Zwijger biedt gastvrijheid aan het Cyberspace Salvations team dat professor Peter Pels in gesprek laat gaan met Bruce Sterling onder leiding van Sally Wyatt. ?zie introductie-

https://neoscenes.net/

https://www.cyberspacesalvations.nl/

https://en.wikipedia.org/wiki/Bruce_Sterling

waar: Pakhuis de Zwijger, Piet Heinkade 179, Amsterdam

wanneer: 20.00 uur

stream: https://connect.waag.org reserveren Science Fiction / Science Faction:

symposium {AT} cyberspace salvations.nl

KillerTV wordt mede mogelijk gemaakt door:

VSB Fonds
Pauwhoffonds
Mondriaan Stichting
Surfnet
Berhard Cultuurfonds,
XS4all
Universiteit van Leiden
Waag Society

lunar dreams

a nice network crossing late with Fernanda, in Berlin now, formerly from ISNM. in crisis mode, figuring out some steps to take next in life. she had written me a couple days back, after returning from a five-week holiday in Brazil visiting family, back to a deadening job in Berlin, in the angst of being alive, but having that vitality being drained by pointless and un-inspiring work. half the battle is not to fall asleep to the liveliness that surges up from life. not to allow the pressures of social production to compress dreams unless it is to press carbon into diamond. to make dreams fly with Lightness and certain brilliance. no matter what, though, is to not let life be weakened so much that each moment is lost to the dull and stultifying grind of labor. finding a labor that brings joy is a rare pleasure, but finding a life labor that brings some social recognition as well as that priceless joy is ever more unusual. surrounded and obscured in a matrix of dark matter, searching for a life that does not lack Light, what do we become?

so, we talk about these things, not quite strangers, but desiring to know the Other’s life and the path it takes, has taken, to bring us here. and then, there is the future.

Lunar Moon day 5
Year of the Red Overtone Moon

kin 141: Red Spectral Dragon
I Dissolve in order to Nurture
Releasing Being
I seal the Input of Birth
With the Spectral tone of Liberation
I am guided by my own power doubled
— from the Lunar Calendar site

the usual Light night’s sleep before travel. because of early rising and tight schedules. fog persists into the morning, the remains of the clouds that obscured the lunar eclipse last night.

Remote Presence :: Streaming Life : call for participation

Call for Workshop Applicants:

Remote Presence: Streaming Life

Presented by John Hopkins as part of the pixelache 2007 Architectures of Participation Festival and in collaboration with Artists’ Association MUU

Dates: March 21-23 & 26-31, 2007
Location: MUU gallery & Media Base, Lönnrotinkatu 33, Helsinki, Finland
Daily Hours: 1030 to 1630
Final Event 31 March, 2007, 1700 – 0200

SHORT DESCRIPTION:

In the ubiquity of networked media spaces where we distribute our wireless lives, what happens to our creative processes? How may we build a functioning architecture of participation for productive collaboration and interaction between the Self and Others?

This dynamic workshop will bring participants to a new state of awareness about their own creative practice. It will accomplish this through an exploration of human collaboration and connection within the space of networks. It explores conceptual and practical issues around creative engagement, finishing with the hands-on production of a live and online streaming-media network event with global participation.

The workshop is open to anyone from any discipline with an interest in collaboration and creative engagement at both a local and remote scale. There are NO technical background requirements. People with previous experience in streaming media, performance, digital audio and video, VJ work, etc, who wish to push their practice to a new collaborative level are also welcome.

On Saturday, 31 March, the final day of the workshop will be a live & online event. Workshop participants will not only develop digital content for the event, but will also help facilitate all aspects of it including the technical infrastructure, the local ambiance, and the remote coordination.

For detailed information visit:

https://neoscenes.net/blog/82803-remote-presence-streaming-life-info

A maximum of 15 participants will be chosen from local and international applicants with the idea to bring together a wide spectrum of cross-disciplinary energies.

THE WORKSHOP IS FREE OF CHARGE.

Those interested will need to send:

NAME:

LOCATION:

EMAIL:

Along with your reasons for interest in workshop and a brief background (studies, creative work, and activities) to:

neopixel@pixelache.ac

DEADLINE for Applications 5 March 2007.

the gift of attention

in the days preceding the material frenzy that so characterizes the holiday in the consuming world, I ponder my own relation to the holiday. what could be nicer than receiving a gift? something usable in the course of survival or something completely use-less except for the aesthetic energy it slow-releases to the eye or ear over time. or something that touches on the architecture of the relationship of giver to receiver.

for me the highest gift in the sped-up road-warrior world of 21st century amurika would be the gift of attention. now, I’m not talking about the obsessively sought attention of media-to-star, the ego-centric attraction of appearances, of shiny and slick surfaces, of painted-over cardboard facades, of glimmering particles that exert the false-attraction of material desires. nor the gloming and needy self-centered-ness that requires vampiric sustenance.

but more the binary and reciprocated exchange of attentive presence where the floating self might turn full-faced to the other and in Light and in Gravity — making Light, making Gravity — the two beings take up temporary residence in each others field-of-attraction and field-of-reflection. this is the gift of life, lived life-time shared. attentively shared, focused, concentrated. a gift without value, except for the value of life-time passed. a commodity in limited supply for each, such as the Moirae decree. no higher value of gift except for the giving of life to save a life.

but what is the essence of this gift of attention? in the exchange, sharing of life-time, the self is open, and in that open-ness, adsorbs the be-ing of the other. in this, the self is changed, evolves, realizes the absolute character of other-ness, and what a precious gift it is — to provide the opportunity of change. and between this change, and the apprehension of difference, occurring in an unstable space of the not-knowing, creative spark flashes. and we become more than we previously were.

demise

house empties steadily of evidences of former existence, leaving echoing rooms and sighs behind. tired of family things, baggage, power struggles, gender clashes, legal crap, bogus relations and expressions. completely. will be glad to be done with all this noise and leave it behind. respect is something I now realize I should never expect within the slowly decaying framework of this human grouping. simply because it never was present in the constellation of relationships that was the arbitrary biological unit termed “family” in this case. with religion composed primarily of Word disconnected from perceptible Action, and a pointless abyss in application between outward appearance (church every Sunday), and actual outcomes that carried weight (praxis-based). there were enough off-balances represented within individuals to finally disperse it. good riddance. fiercely.

on the road

Embarking on the traditional trek across Tribal Lands, Four Corners, to Gunnison to meet Chris and Scharmin at their cabin. Solo in the car, though, on this transit, without Loki it is sad, instead with Sage, the mild-mannered and warm Aussie.

The raw earth, impinging on sky, fills many gaps in motion-saturated being to a fullness not reached under any other circumstance. More about that later.

Make it across the reservation, across the heated spaces, rapidly. 60-70 mph. But stopping more frequently to check on Sage — to see how she is handling the heat in the back of the truck in a crate. She seems unfazed, and completely carried away by the smells at each stop. So much so that she can hardly go potty. Too many good odors to follow up on. The landscape is, as always, stretched taut between earth and heaven. Light traffic, few tourists. Shiprock shows up on the southern horizon on the stretch of road past Four Corners. And I try to make the connection between that apparition and the video I shot of it five years ago from the same vantage. All is apparition. All is unrevealed by Light shimmering from the sky. Seeing people only far off through a reversed telescope. And now that all gas stations are direct credit-pay, there need be no interaction between Self and Other. Not even exchanging money. It’s a change in the social fabric, a deep change. Another alien-nation manifestation. Flagstaff, Navajo Reservation, Ute Mountain Reservation, Cortez, the Dolores River, Lizard Head Pass, Telluride, Montrose, the Black Canyon, Curecanti, West Elk, and finally here to Soap Creek. The main decision upon arrival, whether or not to sleep on the ground. The choice bounded by limited knowledge of the local wildlife, but south 30 miles into the Uncompaghre Wilderness there are definitely large carnivores, must be here as well as Soap Creek is a trailhead dead-end into a wilderness area. The thought of being wrapped in bivvy sack, sleeping bag, liner, and clothes, zipped up, and becoming a meal. Uff. But the desire to be prone, between earth and stars, with ponderosa silhouetted, black on black is of opposite attraction. No moon. No moon.

Kevin’s Memorial

Poor notes to remember what to say about Kevin.

— no pretension.
— the mystery of meeting.
— the energy, how it affects the self and the Other.
— memory is a persistence of these crossings, these impressions.
— that persistence is evidence we become something new in the process of coming-to-know an Other.
— sharing memories is a precious event.
— friendship is about the compatibility of energy.
— no way to quantify impressions.
— his painting.
— our shared Alaskan roots.
— delivery of comic irony.
— the Maine Trip: Bah-habba/lobstah.
— mention the website.

I had made a DVD of images of Kevin and his work that we had playing with a projector along the side of the chapel. Stefan took care of all the arrangements, an Icelandic cellist plays. Bill was quite eloquent, and Martha as well, speaking from the heart. It’s all sad.

shifts and changes

three months out from accident/surgery and all reports are positive from Dr. Papadopoulos. he was busier than last appointment, but he gave the essential prognosis that I can wean myself from the brace and swim, hike, and so on. good deal. it comes off as much as possible. which may be a slow process, it has grown to fit, muscles succumbing to laze and sprawl in the molded plastic casing.

retro-fitting the travelog — now back to December 2000. about half-way, though the first half is probably twice the volume of text than the latter half. doubt I will get the whole thing done. it is a legacy project.

pondering how it is that I have not brought more relevant experiences into this travelog. the last decade of my trajectory is relatively singular, and has crossed the paths of a great many of those who are greater in the eyes of the mass pay-per-view. nothing rubbed off. or only a little.

it could be that, as with the subject of my inquiry — the continuum of human relation — I tend to take a relationist rather than a reductionist approach. that is, allowing a text (better yet, speaking!) to generate from the complex and dynamic space of the human connection rather than making a series of overarching reductions of that Other, through the encounter. hmmm. it is this pathway which almost requires an abandonment of social relevance, except as a chance by-product. there will be unprecedented outcomes.

it is exactly this reductionist approach which brings massive social rewards: the compressing/re-stating/re-creation of lived presence as completely embedded in the social system. indeed, this IS the essence of fame. the generation of parallel (yet seemingly convergent) pathways which appear known, or previously experienced (social structure is predicated on shared experience). when there is an encounter with an Other who, on examination, does not share any of the abstracted pathways of life-experience, we feel uncomfortable, distanced, and afraid. through the “getting-to-know” process — a process of trying to locate within the Self and the Other common pathways and patterns of being — if we are not successful in finding any shared pathways, then the social dimension of the relation is doomed. we are forced to simply be in the moment, in a fearful and unknowable sequence of moments that have no predictable outcome. “breaking-the-ice” — looking for the flow of shared life by breaking through the stasis and reification of socialization (judging on looks, on possessions). looking at life passing on around through the (distorted) socialized eye. seeing only the known, blocking out any confrontation of the unknown.

a couple Latino guys come to deliver the firewood. my ears are wooden. hard to understand them. not able to dredge up some English, and not used to hearing the Spanish, though I can understand when one of them translates to the other.

distributed empathy

living on the back. no longer an upright animal. except part-time. and no driving for another couple months. perspectives are limited. constant aching. phone calls with empathetic Others, emphasizes the distance of distributed being, how help is only visceral. hmmmm.

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.

fearlessness

the speed of religious innovation. words to wake up with from a sleep of a thousand dreams and groping around for the pathway. these two thoughts come to me: the despair I face is of my own making; and fearlessness is paramount. it is always this internal relation to the world, where change is framed as something accomplished by introspection, not in relation with the surrounding presence of spirit. although there should be no distinction between the internal spirit and the external spirit. they are One. but connection to that dynamic flow remains elusive and transitory in the confusing rush of noise that the social brings. (how this sounds an anti-social position, but this is not the case, merely to recognize the effect of social structures (as they enhance material survivability) on the individual.)

interstitial awareness, and Brakhage’s rise to the surface of my consciousness through meeting certain Others. the sheer animated viscerality of his expressions that so activated my fascination. the further individual creative expressions/projections can be stripped of the restrictions of abstracted and impressed social channeling, the closer the impulse comes to pure energy.

The light of power is waning. The eyes of individual subjectivity cannot adapt to mere holes in a mask, which are the eyes of those fog-bound in shared illusion. The individual’s point of view must prevail over false collective participation. In total self-possession, reach society with the tentacles of subjectivity and remake everything, starting with yourself. The reversal of perspective is what is positive in negativity, the fruit which will burst out of the old world’s bud. — Raoul Vaneigem

back in the West

Marcus gives me a paper about Bernard Noël.

What is it to be face to face?

From the depths of the window comes
the self that is not other

Through the eyes he casts
a cry of smoke

Then the knowing is
the torn off fingernail

Head and knife are cold
in the thought

and this excerpt from the powerful essay “The Delicate Oppression”:

Therefore, behind the appearance of a free and universal culture, is the attempt to seize entirely the cultural field and the mental space of cultural subjects, transforming them into simple consumers. The mechanism of this transformation is so simple in principle and practiced so regularly, that it becomes imperceptible as soon as it goes into action. It can be summarized in the following way: every cultural action always involves a certain effort of comprehension, learning and of listening, its movement leads to an exchange of pleasure. Cultural consumption, on the contrary, only requires a bit of passivity. A show serves as mental activity, an activity which is only agitation and ends by discouraging reflection, to the advantage of the voracious appetite of ones own nonsense. It is sufficient to sit in front of a television and watch, in a totally natural way, and what you are watching will drag you into its movement and become your thought.

this would apply to any form of re-produced, re-presented cultural manifestation, and in-authentic constellations of be-ing. so, again, a reaffirmation of the power of authentic be-ing in the world. not a retreat or return to some ‘primitive’ state of living, no Luddite protestation by refusal or opposition, but simply an awareness of the extreme psychic danger inherent in the collectivization of human expression.

noting the yet significant differences between Czech Republic and Germany. like the cost of rail travel. it will cost me more to get from Dortmund to Rösrath today than to fly from Prague. and if I was doing the same trip in the East, it would cost about a tenth of what it costs here in the West. no wonder people are making counter-migrations to the East. though there seemed to be fewer Amurikans evident in Prague these days, there were plenty from other places. not much to say. en route on an ICE train right now. deciding the connections to make. surely a ‘nicer’ system here, but not to a degree to justify the cost. the long-distance rail runs must be getting killed by the short-hop discount airlines. what does competition do to a previously nationalized system? it forces privatization. Frieder was mentioning that there are now private regional rail lines (actually they share the same rails), that was a surprise. it would be a pity if they move in the direction of the British Rail system which is a real mess. ach. whatever. doddering words here. full of nothing. noticing that International equity market funds are pegging a good upward stride this last month.

Haggin Museum

in the process of re-tooling the site, catching fragments of the travelog from ages past it surfaces, that self-constraining cover over many events that did take place, but are not noted in the log. incidents that, if recounted from my viewpoint, might hurt, insult, or reveal something about an Other, or the Self.

make a rainy trip to Stockton to the Haggin Museum where Nancy has located a favorite painting, “Moose,” painted by Albert Bierstadt, one of the Hudson River School’s (German-born) shining stars. the museum turns out to be pretty interesting, quite a large collection of art, cultural objects, and historical items.

give thanks

back in Amurika. familiarity of being. and seeing what I want to see. or not. in the immediate surrounding there doesn’t seem to be a heightened sense of paranoia, but in the extended media surrounding, there is a sense of impending. bus ride from Newark shows the levels of social being. stratification, segregation. lower levels of infrastructure are eroded and the interstitial spaces of chaotic dispersion seem increased. obvious, and overlooked. that the overall depression evinced by the more open individuals, a tangible fear not of terror or violent intervention in the social order, but by the acceleration of intolerant and oppressive attitudes that are locking the society up into a polarity of ideologue and dogma. that the fundamentalism of one external social system is stimulating a reactionary rise in rigid (reactionary!) fundamentalism internally. with no good view in the horizon. no sense of optimism. (to such a degree I can’t even find a spark here in text, a fiction of easy life ahead.)

of course, there are elemental ways of going that do not slow down under a matrix of oppressive social conditions, ones that don’t acknowledge the dominion of legal, political, economic, or general social strictures. spirit. that which is removed from the relativist social sphere. the region where the Self moves as a flame, a fire, an entropic configuration.

yesterday’s stream and the conversations woven around with Steve are enLightening and stimulating. as is the rare case when the possibility to engage with an Other who shares not only the material basis for formal working, but when the aesthetic explorations, the attitudes, and the human interests are sympathetic. we are both net workers. it’s been a pleasure sharing contacts and possibilities over the decade since we met, remotely, during the Fax You project. I was at the Helsinki end, he and Genie at the New York end. contact. and sustained contact. what it’s all about.