Minna Tarkka 1960 – 2023

Saddened to receive news from Andrew that friend, colleague, artist, researcher, producer, and facilitator Minna Tarkka had passed, far too young, on 27 August after a very brief illness.

Researcher Minna Tarkka received the state award for media art in December 2017, Helsinki, Finland. Photo credit: Martti Kainulainen / Lehtikuva.
Researcher Minna Tarkka received the state award for media art in December 2017, Helsinki, Finland. Photo credit: Martti Kainulainen / Lehtikuva.

I arrived in Helsinki, Finland, gritty-eyed, after an early morning flight from Reykjavík, in late August, 1994, on the first of many visits, sojourns, gigs, workshops, and residencies. After dropping my luggage at my friend Visa’s print-making studio on Jääkärinkatu, I made my way to Arabianranta and the University of Art and Design Helsinki (Taideteollinen korkeakoulu, or TAIK, now the Aalto University School of Arts, Design and Architecture), located then in the old Arabia porcelain factory on Hämeentie. I was in Helsinki for the International Symposium on Electronic Art (ISEA) and, later, for an international performance event (Fax You) at the Akademie Bookstore on Helsinki’s Night of the Arts with the Finnish artist, Visa Norros and others. ISEA was being hosted that year by the Media Lab at TAIK and directed by Minna Tarkka, a person who did things, who showed up, and who inspired others to show up and do things.

I first met Minna later that morning at the TAIK Arabianranta building on the 3rd Floor at the Media Lab—actually we collided in the hallway—auspicious and a bit embarrassing! She was dashing from Point A to Point B as Director during the very hectic symposium registration. After both of us proffered sheepish apologies and introduced ourselves, she took me around, introducing me to some of the media arts luminaries attending the symposium and to staff at the Lab. This was the first of many examples of her unsparing generosity. It was during the symposium that I fully entered her energized sphere of influence there in Finland, where we had a number of memorable dialogues around the ethics and creative possibilities of the rapidly expanding field of electronic media in which she was a thought pioneer. As Associate Professor at the Lab, she later facilitated my return in the spring of 1995 to teach a four-week course. And a few years following that, she was totally supportive of the course netculture that I developed and taught at the Lab in 2000-2001. Her parallel trans-disciplinary course, “Cultural Usability,” critically examined new media design that was inclusive of sociological, cultural, and technological perspectives. Years earlier in 1987, she was the founding Director of MUU, the ‘alternative’ arts organization that has since been a major international player in new media arts. And two years later, she was a founding member of AV-arkki yet another power-house media arts resource and artists’ association there in Finland.

In those earlier days of our acquaintance (and of the WWW itself), her research and art work around spatial metaphors in virtuality, the aesthetics of immersion, and the dynamics of interaction and consumption were of special interest to me, as she explored the fundamentals of human relation as mediated by this ‘new’ technology. She made some highly original and deep dives into the aesthetic and ethical dimensions in the design of spaces for interaction. And all the while, she worked as a facilitator of human encounter, organizing, producing, and participating in many subsequent events, culminating with the formation of another cultural NGO, m-cult in 2000. Right up to the present, m-Cult has exerted a strong influence on the international critical engagement of culture with technology, leading with a profound sense of humane social activism. Yet another influential expression of her energies.

I never made a portrait of her and there seem to be only a handful of poor digital traces. She was a bit shy and soft-spoken. I have a vague memory of the epic RinneRadio concert at ISEA and a huge crowd dancing away, Minna included. She knew how to have an expansive time! That she is gone is yet another loss to many of us who are still pacing about this stage. Minna you will be fondly remembered and deeply missed.

[ED: I will add any reflections and comments from others to this posting as they surface. I’ve been reaching out to friends and former colleagues from those former life-changing times.]

Full dissertation text: The Regime of Amplification

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

The Regime of Amplification

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

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

twoi: meet-to-delete

Julian Priest‘s TWOI project has a number of interesting dimensions: when I noticed that friends at Pixelache had jumped into participating, and, greatly respecting Julian’s work in general, I patched together a paper-shredding meet-to-delete that actually fit the bill quite well. It was, after all, staged on Satellite Court.

Prescott Arizona

07 May 2014
Time 14:30-1530 (UTC -7)
Location: -112.466932, 34.570271
1610 Satellite Court, Prescott, Arizona

051 30cm stack of my Uncle’s papers from more than seven years ago that Gladys (his sister-in-law) left in a pile to be shredded
052 Bank statements
053 Credit Card statements
054 Investment statements
055 Medical records
056 Other state secrets
057 12 year stack of 2700 gallons (US) fuel receipts from John’s recently sold Toyota Tacoma truck

Annick facilitated an event in Brussels:

Meet to Delete!

Bruxelles Event Report – Saturday April 26th 2014 – 17h00–21h00 local time – Galerie Up – Bruxelles

We had a lovely Meet to Delete event in Bruxelles at Galerie Up.

The Gallery is small 20 square meter space in the Saint-Gilles area of Bruxelles, launched and owned by Clarisse Bardiot.

On the left side of the Gallery we put a small round table with a shredder and a pot with colored pens. People could sit at the table — or stand by it -— to shred the documents they had brought or delete datas from their cell phones, in a symbolically intimate and focused act.

Next to the table, we had suspended a roll of paper onto which people could write their first name and the nature of the information they just deleted.

On the right side of the Gallery, we video-projected the orbital path of the satellite. A candle was lit in the opposite corner. A poster was displayed next to it, another one was on the door of the gallery and 3 others on the gallery window.

A 9 slide Power Point about the project was available on an iPad for people to browse.

Drinks and light snacks (chips, olives) were served.

At the end of the event, Clarisse and I took a picture of the roll of paper, then we shredded the roll and the posters, and we blew up the candle.

The meta data of the event that we shall keep are the picture of the roll and samples of shredded documents.

About 20 people attended the event, among them some children. Most of them came around the same time, which allowed for nice exchanges.

Many questions were asked about The Weight of Information satellite and the whole project.

What came out of the discussions was that we all delete stuff without necessarily thinking about it but when asked to do it consciously, and in a collective set up, it raises a different approach and feelings to the act of deleting data. Here some that were stated:
. Deleting data and information belongs to the private realm, doing it collectively is, in a certain manner, sharing some sort of privacy.
. Every one reported that they had to think about what they would delete.
. It is difficult to decide and choose what to delete [in the framework of the Meet to Delete event], it is giving a weight to something that has no —or no more— value, that we want to get rid of and in a kind of a paradox giving it, for this moment, a central place.
. The notion of loss was also mentioned.
. It takes time to delete, that is it takes our attention. There is a sort of paradox to isolate mentally oneself from the group to focus on the deleting process.

We had also many informal conversations, some related to social and political issues of (storing) digital data!

For me, the most lovely moment was when one of kid, after having understood what it was all about, deleted “2 files from his DS”.

It was a joyful and friendly event, extremely rewarding intellectually and in terms of human relations.

Thank you Julian for this beautiful project, Clarisse for having hosted it and Alexi for the caring support, everyone that came to Galerie Up and Zac for the idea of the Sprite satellites. This has allowed for a generous, sharing, poetic and light moment.
Annick

The Weight of Information: Meet-to-Delete, Prescott, Arizona, May 2014

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.

conversation with Alexandra

Have an interesting Skpye conversation with Alexandra last evening after getting home from Nadja’s place (missed the damn bus, or, more correctly, was given the wrong info from the KVG website on the timing of the return bus ride — there were no buses running by the time I left. So, a long walk over the Holtenauer Straße Bridge that spans the Ostsee Kanal, and down FeldStraße to DüppelStraße.) At any rate, Alexandra seems quite sharp, though participatory/collaborative online situations present new territory for her. I’ll be keen to see what she produces during her residency regarding VisitorsStudio (especially after deploying it with my Advanced Digital Art students at CU-Boulder this past semester to a very poor reception). Alexandra wants to explore the idea of open-sourcing the platform and perhaps employing more current social networking paradigms in the overall interface design. We’ll see. Not sure that either of those aspects would have made the platform more compelling for my students, actually not sure anything would have compelled them to be less conservative and more creatively present and engaged. Cattle prod anyone? Nah, but whether it was the particular local/immediate context or whether it was evidence of a wider crisis in the US is not so clear. Probably a combination of the two. Whatever, it was disheartening to the extreme.

a TAZ is born?

Meaning of Information Technology:

dateline, Boulder [AP]

Students take control of classroom, locking door, and start teaching each other Chinese, making cut-out collages, doing homework, puzzles, editing music, watching “Portlandia”, and, most of all, talking to each other, interacting. Beautiful to watch. Nice to participate in. Didn’t record the results, but hey, you had to be there!. The vacuum of the Boulder Bubble is reversed and instead turned into a high-energy source.

a gift for the yurt

yurt gift, Hawk Moon Ridge, Glade Park, Colorado, May 2012

the yurt is quite the guest house — and Marisa initiated a special guest book by putting a handful of Sharpies out, and getting folks to write messages on the floor which they have done. somehow, though, I couldn’t think of what to write, so I decided to assemble a small piece for people to interact with when visiting/staying in the yurt. I have always noted the various colors of fine sand that are produced by erosion around the West (and elsewhere). beginning when I was maybe 10 years old I accumulated a substantial sand collection from our numerous family trips. samples were kept in small round plastic vials — about two inches in diameter and half an inch thick with a small round label on the bottom indicating the location and the date collected. so in this instance, I carefully looked around Hawk Moon Ridge for sources of different sands which I gathered, rinsed, and put in the vials. the other items were gathered over the last couple years of movement.

10,000 sounds

the radio aporee ::: maps project reached a downright Taoist level today with the uploading of the 10,000th global collaborative phonography sound sample. I was watching closely as the numbers crept upwards and timed it so that my latest batch would coincide with this day — it seemed auspicious. I’ve uploaded a total of 621 four-minute files from twenty countries. By my accounting, the 10,000th sample, my 615th recording (at the 550 bus stop on the LTU campus in Bundoora at Plenty Road) follows:

If you go to the main interface at aporee::maps and go to ‘search’ in the lower left, and choose the ‘:::maps’ option and type in ‘neoscenes’ (check the ‘place, sound’ button) — you will get a full scrolling list of my contributions. Or, you can simple click on the aporee category in this blog and have the locations come up there as small maps as above.

Kudos to the initiator, artist, phonographer, (cook!), and programmer behind the project, Udo Noll — thanks much for giving all us participants the possibility to … participate … in your creative dreaming!

diversions

The primary task to undertake in a learning situation: pushing back the deep im-pressions of attention-diverting noise: to the degree that the actual subject of inquiry is secondary. a practice of facing the unknown which is the core of learning. attentively facing the unknown. mediating technologies tend to wrap us in a cocoon of dis-awareness of our own senses and from the flows that we are immersed within, making it impossible to focus attentions on the flows to begin with… ach! it’s such a pervasive problem. It becomes a powerful motivation to engage (young) people and to push back these im-pressing forces and watch them begin to breath freely again and then, to watch them begin to wonder what it is that they would like to learn about, then participate with them as they approach the unknown and engage it…

I left FaceBook last week …

Emile writes to the point:

I left facebook last week
by EZ

tired of the mirrors, noise and eyes.

tired of prickly, intimate and fleshy human relationships being flattened into ‘friend’-nodes, the erasure of myth by constant visibility and exhausting availability.

what kind of network society do i want to support? a closed compound of willingly data-mined crayons or an open net of chance and unpredictability? more

I am of the same mind, and had decided a couple months ago to do the same — at the end of February. I have found it most instructive that since I put this status up:

Capped by the Goldman-Sacks pseudo-IPO for the wealthy, and in light of the massive data-harvesting of everything posted here, I am leaving FB as of 01 March 2011 — if you are interested in staying in touch, email me chazhop at gmail dot com with your contact info before that time…

I’ve gotten all of four five responses in the last month and only one at the suggested email address — of around 500 ‘friends.’ It appears that the concept of ‘friend’ in the FaceBook space is quite completely divergent from that of my own conception of friend-ship. There is a bloated vacuity in the expressed presence that the applied protocol of FB requires as a condition of participation. I hate to pop your bubble.

more on control and autonomy

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

Energetics and Informatics – Day 10 – eNZed

ADA Symposium starts up, Whanganui, New Zealand, December 2010

The ADA Symposium officially starts up, fueled by some excellent, tasty grub for breaks and for lunch. (sorry, no comprehensive notes here… no time at the time and no memory ex post facto.)

Julian and I do an impromptu dialogue on Energetics and Informatics in the stead of Graham Harwood’s keynote about his work Coal Fired Computer, as he’s quite ill right now and couldn’t Skype in. As Julian and I have been talking so much in the last week, it is a natural extension of that dialogue.

(17:24, stereo audio, 40.6 mb)

The day is full, ending with Doug Kahn’s talk, dinner, and a video screening. Packing things up and taking them back to the house, and I crash.

Can’t remember which evening Julian fell down his stairs after getting the girls to bed, dislocating his toe, and requiring Sophie to drive him to the hospital to have it reset. Ouch!

workshop – Day 9 – eNZed

prepping the waka, Whanganui, New Zealand, December 2010

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

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

Energy, Creative Action, and Sustainable Systems Workshop – Day 8 – eNZed

The official blurb for the workshop:

This workshop will draw on Hopkins’ international experience in facilitating creative encounters in the context of the Temporary Autonomous Zone. With an open structure for engaged and focused dialogue, the workshop will explore a powerful energy-based worldview that can open up new awareness of social, cultural, and natural systems. The dynamics of collaborative human relations confined within an attentive space is guaranteed** to generate provocative and inspiring outcomes. Creativity is, by definition, about the formative flow of energy between living organisms. We will move through a variety of environments (including on the river by waka) as we share life-time in the workshop. The workshop will augment the processes of any creative practitioner with a profound, situated, and practice-oriented conceptual toolbox that address the following areas and more:

(Keywords in no particular order): energy, creativity, thermodynamics, technology and techno-social systems, art, attention, entropy, learning, media, networks, participation, process, virtuality, creative action, human presence, Light, human encounter, mediation, concentration, optimization, pathways, meals, sustainability, simplicity, synchronicity, auspiciousness, and serendipity.

**on the condition that you bring along your entire Self, not merely your body, mind, and spirit

Distance versus Desire :: Clearing the ElectroSmog

The desire to transcend distance and separation has accompanied the history of media technology for many centuries. Various attempts to realize the demand for a presence from a distance have produced beautiful imaginaries such as those of tele-presence and ubiquity, the electronic cottage and the re-invigoration of the oikos, and certainly not least among them the reduction of physical mobility in favor of an ecologically more sustainable connected life style. As current systems of hyper-mobility are confronted with an unfolding energy crisis and collide with severe ecological limits – most prominently in the intense debate on global warming – citizens and organizations in advanced and emerging economies alike are forced to reconsider one of the most daring projects of the information age: that a radical reduction of physical mobility is possible through the use of advanced tele-presence technologies.

ElectroSmog and the quest for a sustainable immobility

The ElectroSmog festival for sustainable immobility, staged in March 2010 [1], was both an exploration of this grand promise of tele-presence and a radical attempt to create a new form of public meeting across the globe in real-time. ElectroSmog tried to break with traditional conventions of staging international public festivals and conferences through a set of simple rules: No presenter was allowed to travel across their own regional boundaries to join in any of the public events of the festival, while each event should always be organized in two or more locations at the same time. To enable the traditional functions of a public festival, conversation, encounter, and performance, physical meetings across geographical divides therefore had to be replaced by mediated encounters.

The festival was organized at a moment when internet-based techniques of tele-connection, video-telephony, visual multi-user on-line environments, live streams, and various forms of real-time text interfaces had become available for the general public, virtually around the globe. No longer an object of futurology ElectroSmog tried to establish the new critical uses that could be developed with these every day life technologies, especially the new breeds of real-time technologies. The main question here was if a new form of public assembly could emerge from the new distributed space-time configurations that had been the object of heated debates already for so many years?
more “Distance versus Desire :: Clearing the ElectroSmog”

simultania contribution

My contribution to Erin Cooney‘s Simultania project, from ‘The Rocks’ in Sydney. 0300 local time… Okay, so I just set the alarm and did a slow pan of my room with my iPod nano in the 1850’s stone rowhouse there on the back side of The Rocks, in the shadow of the Sydney Harbor Bridge.

technology as life

The view that technology may be represented as a human constructed/refined pathway for the limited sense of controllable ‘natural’ forces (energies, power, flows) seems to be productive, but it needs to be tested more against deterministic or Utopian views of technology. I’m pragmatic about the outcome being an overlooked pathway hidden among the trillion-plus unique URLs in the webiverse.  Oh well. Ultimately technology is a set of (often socially-proffered) choices that the individual makes as to where to channel his/her life-energies. The channels or pathways are multiplex and are influenced by collectives of Others (both dead and alive), but ultimately are there for the individual to engage or not. Of course, there are social systems which have set rigid command-and-control systems in place to radically limit the choice of pathways available. Other social systems have evolved elaborate methodologies for persuasion so that the participating population will feel compelled to utilize certain technological pathways rather than others — often not even being aware that their ‘choice’ is an illusion.

There is a precursor situation which influences the development of external shared social protocols and that situation is within the refined evolutionary structure of the body-system. The body, as with any life-form, is itself a powerful system for the (consumption and) directed expression of energies, both internally through various sub-systems, and externally as a unitary and singular body. It is the primary technological system (and then all life is a technology…!).

Migrating: Art: Academies: done

MigAA book cover (pdf download)

After eight weeks of intensive effort, sometimes re-writing almost from scratch a wide range of (English-second-language) articles, essays, and academic papers, the second and final book from the MigAA project is done and at the printers. Bravo to the Alfa60 designers, Joseph and Lina in Vilnius — perhaps this book will win awards like the last one did! And big kudos to El Jefe, miga, without whom, none of this would have come to pass, none of it!

This is the jacket blurb I wrote in ten minutes — the day Lina was sending the book to the printers! more “Migrating: Art: Academies: done”

heading west

I-70, Glenwood Canyon, Colorado, June 2010
and suddenly time is up on the Front Range. head west on I-70 to participate in the raising the yurt. along Glenwood Canyon under stormy skies, then once out of that, on to the Grand Junction Airport to meet Collin and Marisa at their offices.

CLUI residency — Energy of Situation

Some final words on the residency period:

Energy of Situation

Rather than producing new material configurations of the energized world as a tool for individual continuance and relevance to the wider social system, I chose to concentrate on a fundamental closer to the bone, as it were: the production of new configurations of the energized world as a tool for individual continuance and relevance to the wider social system. What we do changes the cosmos, always, everywhere, (because everywhere’s are not separated nor distinct).

Traditional art production is (merely) the (re)configuration of certain flows in the near (and far) surround of the producer. My approach generally falls under this model but approaches the reconfiguration process from an entirely different path. Entering a ‘residency’ is (merely) moving from one (life)-situation into another: we are constantly doing this in life, transitioning from one semi-stable configuration to another, with periods of more-or-less instability in between. If one leaves traditional temporal and spatial metrics behind, this process may be seen simply as the modulation of a constancy of flowing condition. The particular conditions and configurations of a situation dictate the potential range of reconfigurations possible, given the energy input of the individual and the embodied life-energy/life-time that is available. The configuration is merely a cumulative apprehended set of flows occurring with a reductive purview (and is always relative to the observer!) There is the ‘locally external’ factor of the accessibility of external energy sources for reconfiguring, but if one approaches the situation as a more autonomous and self-contained instance, the range of possibility is limited just as life-time and life-energy is limited. It is along this approach that I undertook this residency. (I will here omit a wider discussion of the framework of my personal model of the cosmos as there isn’t the room here to undertake it even in brief).
more “CLUI residency — Energy of Situation”

CLUI: Day Twenty-Three

The choppers take off in formation at 09:00 to the west, towards the Toano Range. No decent audio of that as the H4-Zoom is completely worthless recording anything in the wind, a constant feature of life here in Wendover (Wind-over). Really a drag, so that no decent outdoor recordings can be made, period. I just can’t justify the USD 75.00 wind sock, although if the effort is being made to do all this recording to begin with, what’s the point having lousy equipment? Of course, there’s always a higher-end regarding tools. And access to various steps on that sliding scale of quality is largely determined by affiliation to various levels of participation in the techno-social system. Consumer, pro-sumer, employee of a national broadcasting service. And the level of use of archive material depends strongly on the relative quality of the equipment used in the recording process. ach. It comes back to the issue of controlling natural energy flows through technology. The more energy I can exert (read: deploying more expensive systems), the more order I can apply to the system. More signal, less noise.

CLUI: Day Eight

A few notes on techno-social systems:

In analyzing the affect of technology on a social system it is critical to identify and understand 1) what actors or protocols are determining the pathways of energy flow, 2) ultimately how individuals in the system interact with the pathway(s), 3) the resulting benefit and who receives it, 4) the mechanisms by which benefit (energy) is accumulated by those controlling the protocols. Prior to this it is probably necessary to map the general sources of energy that are being re-purposed (directed) by the techno-social system.

By tracing in detail 1) the relations of power, 2) the pathways along which energy and power flow, 3) the sources and destinations of the flows, the entirety of human relation may be positioned at both a macro scale and a granular (that is, human-to-human) scale: with the implicit understanding that all relation is permeated by the affects of the wider system.

For a techno-social system to be successful, by definition, it has to capture a certain minimum of the life-time/life-energy of participants in the system: this is a technology’s ultimate function within its social system/context. What is deterministic is the absolute need for life (human and elsewise) to continue, and in this continuance, to refine pathways of energy flow to aid in that continuance via the collective augmentation of the techno-social system.

(Are there technologies which do not concentrate energy within a certain subset of individuals to increase their ultimate life-extending pro-creativity? Are there systems which re-distribute widely their concentrated sources?) What about the struggle of certain individuals for a greater level of personal autonomy — those who would seek to either not participate in prescribed flow pathways or would seek to alter those pathways to suit individual desires? The inertia of the techno-social affects the personal trajectories of adoption or imposition.

In a wide social system, a techno-social system, technology is generally used as a means for concentrating energy for a subset of elites of the system. The balance of the participants, the drones, the prolls, the slaves, are inculcated from birth with the fiction that they are receiving more than they actually surrender to the social system. In the case of slaves, this balance reads: your life for your embodied labor.

myopia and narrow vision

What is certain is that even a skill as abstract as literacy has an unexpectedly strong physical aspect. In the history of humanity, our attention has shifted from the horizon to the length of our own arms: the printed page or the electronic monitor, or at the farthest the television screen. (p. 237)
Our Own Devices: How Technology Remakes Humanity, Tenner, E., Alfred A. Knopf, New York, 2003

 
This shifting of attention has deeply affected the eyes, with a documented rise in myopia in more literate societies. Nothing like a myopic population: with the simultaneous illusion of tele-vision being foisted on bodies everywhere!

Edward Tenner, in Our Own Devices examines a number of basic technologies and their affect on embodied cultural/social participation. Think athletic shoes, chairs, eyeglasses, typewriters/keyboards, baby nursing bottles, flip-flops, and helmets. Where did they come from, why did they develop, and ultimately, what is their affect on users.

There are so many examples of this, one need only select any particular technology and begin to meditate on its source, its uses and (mis)applications: the affects on human presence gradually become apparent. The deeper the meditation on these, and the wider the field of affect is likely to surface. Tenner’s detailed histories become a bit tedious if the reader’s curiosity wears away, as the tone of the writing doesn’t change throughout, but it is in the examination of the details that connections can be made and eventually some basic principles emerge. Tenner himself is a bit glib about the meaning of the deduced affectations, and remains neutral with a slightly optimistic outlook.

In the case of computer keyboards, though, for example, he does not go beyond the direct dialectic between inventor, device, and user. Doing this, he neglects the affectations that arise not from direct usage of a device, but the indirect affects which are present as the widest context in which the device arises in a complex techno-social system. Clearly, this is not his goal, rather it appears to be more of an entertaining and surficial cabinet-of-curiosity stroll through the obscure history of everyday objects. In my opinion he misses a potent opportunity to carry through to the deeper relations between technology, technique, fundamental social relation, and embodied be-ing.

network power

Ran across this book a few days ago, and it imbued me with a sense of urgency in the effort to get more succinct ideas on paper. Grewal begins to make a connection between social systems, protocols (standards), and individual human participation in those social systems. He does not approach it from an energy/flow point-of-view, but rather a traditional materialist one.

Using the examples of the gold standard and the English language to drive his argument, he frames in detail the relation between the individual and the inevitable social network (system) that the individual is embedded in, looking at the dynamic feedback mechanism that occurs between the evolving social system (and the protocols which are its substrate) and human choice.

His analysis of intrinsic and extrinsic values for protocols (and standards) that define network power flows are spot on — along with direct and indirect forces which motivate the adoption of a standard — his framework goes a long way in circumscribing the dynamic between individual and collective and the politics of globalization. Network power arises through the concentrating affect that protocols apply to the various energy flows available to the techno-social system

Grewal, D. S., 2008. Network Power: The Social Dynamics of Globalization, Yale University Press, New Haven.

innovation

Fundamental innovations almost always seem to come from outside the established market leaders, who suffer ‘path dependency.’ Established firms are usually too committed to a particular conception of what their product is. This commitment is embedded in its manufacturing process and endemic in the thinking of its managers. When a major innovation appears, a leading firm understands the technology, but remains committed to its product and its production system.

Technology Matters: Questions to Live With, Nye, David E., MIT Press, Boston, 2006.

Technology, at base, may be defined as a means or pathway to gather and concentrate the (productive) energies of individuals in a social grouping. The difference between inventions lost in the detritus of history and those that become widely integrated in a social system is not necessarily related to the efficiency of the technology itself. The primary difference lies in the efficiency with which the broader social system uses the technological pathway as an effective means of tapping into the individual energies of the population. The broader social system is usually controlled by a subset of people, elites, who impose the pathway on the whole (and who tap off a surplus of energy from the pathway). It is controlled by those who define the pathway of flow. Set pathways have come into being to benefit those who are accessing the concentrated powers they provide. When a pathway is set, it has a built-in inertia which more-or-less resists alteration. This inertia is a mapping of a (counter-(r)evolutionary) resistance of human systems to change. The resistance comes from the relationship of energy flow that the pathway is defining. Individuals participating in either giving and receiving energy are reluctant to change the architecture of that relationship: it is a symbiotic relationship. There can be no receivers without those willing to give their life-energy and attentions to the receivers. Change comes hard. Innovation, the tendency to seek (newer and more) optimal pathways, is always negatively affected by this resistance to some degree. A(ny) technological pathway, once fixed upon, is adapted to and becomes the norm. (The Machine Stops, by E. M. Forster is a nice fictional sketch of this from 1900.)

Nye addresses many other topics aside from innovation, so I’ll be picking through his book in the next days.

fealty to nexus

without framing the precise context, a couple quick notes to Rob, regarding the Internet of Things (IOT) and social pro-activity:

sotto voce: I’m not sure these two concepts — decentralized and protocol — can occupy the same actualization (of the techno-social)… protocols arise through a shake-down/feedback/evolution of social relation which ultimately cannot be distributed: but instead they concentrate at certain crux points along social connectors that may not be ‘central’ in that material sense, but that do form a nexus (Latin, ‘a binding together’) which all participating members must drive their expressions through — as a form of fealty to those protocols. Technically, this is not ‘central,’ but because it is formative to the life-trajectories that the participants live out, it is of the same affectation as any (‘centralizing’) social stricture. It’s only a question of degree, how much or how little it alters that individual trajectory to its own purposes. Essentially it is a question of what is done with the shared energy that collects along a shared (protocol-defined) pathway of life-energy. The norm is such that the energy collected from shared social participation cannot (easily) be utilized for the good of the individual. Instead the energy is used for the good of the collective, or, worst case, for a(n elite) subset of the collective. Thus is is statistically rare that there is general satisfaction by all individuals in a collective as to where their collective energy is expressed. (Except when we are talking military victory — where survival-for-procreation is extended by a time.)

and

sotto voce: Unfortunately, however, the language upon which the computational process (devices as well) is constructed upon has that subject/object stasis built in to it at the most fundamental level of the language(protocol) itself. So, to loose oneself from the deterministic relevancy of that system is perhaps not possible because it pervades the underlying ‘logic’ of the system which a ‘new’ form of computational ‘perception’ can’t escape. One might have to code in Sanskrit … in the heart.

the American Dream is only to survive

David Brooks, columnist at the New York Times writes in this commentary on New Years Day:

Many people seem to be in the middle of a religious crisis of faith. All the gods they believe in — technology, technocracy, centralized government control — have failed them in this instance.

I have always enjoyed his pragmatism and basic awareness of a wider historical context. It frames the American Way as (merely another) expression of a global continuum of human presence on the planet. And he seems largely to avoid the hybridized reli(geo)-political Destiny’s Child(ish) mentality that so pervades the fragmentary remnants of mediated public discourse in this declining nation-state. more “the American Dream is only to survive”

abuse of power

Mills, using the key word, power, sketches out the relation between the individual and small groupings of people and their often problematic relation to those exercising power within The State. It is the terms abuse of power and exercising power which are most intriguing. What do they actually mean? I believe they are derived not from abstracted political relationships, but rather actualized movements of energy — deflected through socially-constructed pathways of relation — that may be read as the substance of the social system itself.
more “abuse of power”

dipping into Ellul

Morning reading, sparking off Jacques Ellul’s classic, The Technological Society, where he attempts the first comprehensive definition and discussion of technology as something that pervades and underlies social formation(s). He also discusses a distinct relationship between the machine and technology, where the machine is the most important and obvious aspect of technology; where mechanization “transforms everything it touches into a machine;” but where technology is a cumulative way (perhaps expression?) of integration of the machinic into the social fabric, it is represented by a continuous re-formation of the (human) life-form(s) to the techno-social system. Without this impelling force, humans, as simply another evolutionary life-form expression, would not have arrived at where they are in this moment.
more “dipping into Ellul”

Sydney Non-Objective Gallery exhibition

[ed: An excerpt of neoscenes::drift was recently included in the Sydney Non-Objective Catalogue and CD 2005-2010, SNO Gallery, Sydney, AU, 2010 (gallery catalog and audio CD) ISBN 978-0-9805877-3-9, Mar 2010]

reflections on neoscenes :: drift

lost in a maelstrom of sonic simulations and stimulations, re-collected, re-presented, via various creato-destructive algorithmic methodologies, drift moves through many post-cartesian spaces and through several parallel universes. depending on your frame of reference you may follow a similar path. or you may not. drift demands relativity and provides quantum realism.


(01:00:00, stereo audio, 115 mb)

blurb for SNO gallery exhibition web site, November 2009, NSW, Australia:

drift arises from an ordered archive of ambient phonographic fragments recorded over the past twenty years or so. From this archive improvisational works are assembled: indeterminate and reductive modulations that critically sample the flow of embodied be-ing. Known objects and discrete events populate our world only because we are social animals who have learned the dominant protocols of the techno-social system that we inhabit. This condition is especially onerous with the protocols circumscribing the failed (object-oriented) materialist worldview. drift consciously moves algorithmically with-in and with-out of recognizable protocols, acknowledging that without these memory-impressed protocols, all immediate experience becomes an incomprehensible flow. However, the cosmos we participate in, and indeed, are part of, is composed of these flows and comprehension is an illusion. What we know is only the temporal persistence of patterns in our embodied consciousness which resonate with an attenuated selection of those flows. drift simulates the full signal width of the flows, recognizable or not, and simply transits the field which is the present.

more “Sydney Non-Objective Gallery exhibition”

on participation, part one

I was telling someone the other day that I am a good participant. I know how to jump into a situation and contribute in a way that is sensitive to the ambient flows that are happening at the same time as clearly manifesting a unique set of contributing flows. Perhaps a bit too conservative in respecting the paths of those ambient flows, but it’s probably better to be slightly more conservative than liberal. Uhh, such loaded terms. Useless words after they are so distorted by socio-politics of certain cultural configurations. Although it is ironic to note that here in Australia their political meaning is in (antipodal) opposition. Which simply emphasizes the idiocy of politics (as Peter Tosh observed once: Politics, “poli” means people, “ticks” are parasites, politics, parasites on the people). Words, language, always tends to go through this reification process. Followed by a morphing process when the reified language becomes overwhelmed when attempting to explicate new situations or when circumscribing known situations with a different point-of-view. The reified structures will be bolstered and protected until usage simply makes them redundant.
more “on participation, part one”

The Military

(extracted and edited from The Regime of Amplification)

The second example — though it is a much more complex combination of pathways in its geo-political and material deployments and in its interaction with the overall continuum of relation — is foundational to the TSS (techno-social system) and is also a prototypical expression of amplification. It is even more a prototype than radio. Radio is merely one sub-system of what is ultimately a military organization.

A military system incorporates all the requisite patterns of an amplification system: input signal (the human population and other concentrated energy sources available to the TSS); amplification process (provisioning and equipping of the select grouping of people through the collective life-energies of the greater population of the TSS); the feedback system (communications, command, and control systems); and the output signal (the expression of amplified (and directed) energy flow as a campaign to secure the viability of the TSS either by offense or defense).
more “The Military”

Temp°Sauna

Mika arrives back in town a few days ago from Newcastle and presenting Temp°Sauna at electrofringe (part of the this is not art event). the Nordic Embassy finds out and asks him to present the project — in the foyer of the Dendy Cinemas right on Circular Quay next door to the Opera — for the opening of a Nordic Film Festival. I cruise by on Thursday to help with the set-up which is a bit tricky because of a blustery wind blowing the entire evening, at one point almost knocking the whole rig over with the red-hot Finnish Army wood stove cranking away. there is a fancy opening with plenty of Finlandia vodka drinks, sushi, and posters from Saab and so on. at any rate, he managed to get a couple of the gals associated with the Embassy to jump in the sauna. I did too, with only one question — when would the next opportunity arise to do a real Finnish wood sauna there on the Quay? it was plenty hot, and we had a good laugh hanging around in towels as did the guests watching us at the opening reception. it’s a nice scene, and so I hang around to help shut everything down after some hours.

back again tomorrow?

notes prior to Memory Seminar with Andrew Hoskins

The concept of memory is related to my own work and practice — as an artist, part of my work does relate to the creation and preservation of my personal archive. Also, memory is a feature of collective Techno-Social Systems as a mapping of embodied participation in that system over time. It is also a concept to consider in the wider perspective of my work which examines human presence, encounter with the Other, collective social systems and their impact on the individual and finally, creative action.

Memory is the trace of energies from the surrounding situation that literally impress (on) the embodied self. Making the radical assumption framed by the words of physicist David Bohm, that

… there is a universal flux that cannot be defined explicitly but which can be known only implicitly, as indicated by the explicitly definable forms and shapes, some stable and some unstable, that can be abstracted from the universal flux.

Phenomenal events and configurations of these energies pass through the body (as simply another manifestation of this flux), leaving altered states of be-ing. These embodied traces persist in time, but as with all life and being, are transitory. They exist as change, and are often experienced as a fundamental awareness of difference — “I originally felt like that, but now I feel like this, having experienced this event.”

External memory storage situations via digital technological mediation are, by nature, material, reductive, and transitory. They are subject to decay and loss as with any other external (and internal) means.

Three significant issues arise in the process of externalized memory storage. The first is in the process of creating the artifact. As with any pre-digital artifact, making a “memory” artifact requires that the Self (or someone) step out of living and mediate their presence in the operation of the device that creates the artifact. This stepping out applies not only to the making of the artifact but also to the (onerous) process of archiving. This process radically changes the experience of a life-trajectory by an individual. And, as suggested by Quantum ideas, the observer affects that which is observed, the act of making memory artifacts actually affects the scenario that is being recorded.

A second major issue occurs when any of these processes are taken over by extensions of the Techno-Social System, they subject the Self to a loss of autonomy. (i.e., cloud computing as one example of a centralized architecture that removes the trace of the digital artifact wholly out of the purview of the individual (creator, participant).) The levels of loss of autonomy exist on a sliding scale — loss occurs whenever the individual is not in control of the mediatory storage (its provenance, creation, organization, archiving, sustenance, distribution, demise, destruction). Any externalization falls under this regime.

The third issue lies in the maintenance of archive. As a fundamentally ordered system (timely retrieval is critical for a functioning archive), the archive requires an essentially constant energy influx to maintain that order. That energy source is, at base, the human being. How much personal energy will humans participating in a Techno-social system be willing to dispense of or provide/support in order to maintain an ever-growing energy burden of either a collective or individual archive? Is this why the Library of Alexandria burned?

code and money

Michael Bauwens on the iDC list:

I think the important insight that travels from free software to money is this. Power lies in the code and in the invisible structures that enable or dis-enable actions and relationships, what Alexander Galloway calls ‘protocolary power.’ The great insight of the current age is that money has a code as well. But just as we do not have the power to change the code of microsoft, we do not have (yet) the power to change to code of political money, so the alternative world-constructing route is to peer produce our own, differently coded money.

sotto voce: This brings up the thought that code and money are both likewise abstracted representations of Power that have to be actualized through two processes: 1) a participatory social grouping who choose to believe (have faith) in the power of the abstraction to cause material change in their lived existence and 2) a means for the abstracted instrument to interface with a real (material) regime of existence. Power, in the end has to be or has to have available a way to apply itself to life, to an individual life, to be delivered (as that change).

For example, code describes what a device can or should do in theory. It needs the device to make that actually happen. Code without the physical transmission of power (kilo-calories, joules, megawatts, whatever) is a complete abstraction and is of no consequence. The machine or interface that actualizes the code is embedded in a specific field of power flows — i.e., the electrical generation and delivery system, manufacturing systems that depend on transportation networks which depend on hydrocarbon fuel power, etc. This larger techno-social infrastructure that is essentially a field of directed energy flows depends on a whole host of humans believing that the code will ultimately improve their lives on earth. If there arises a doubt that the code will do this, the whole system starts to unravel. If it becomes clear that the code is failing to bring power to the user, they will stop putting their life-energy into propping up that techno-social protocol and the infrastructure it is embedded within.

The code of religious teaching, the code of social behavior, the code of the machine, and the code of economic instrument all have the characteristic that they are completely dependent on being actualized this way, else they have NO power. In the end, the code is merely a socially prescribed pathway along which real energy is forced to flow.

Faith in code(d abstraction) produces a shared or centralized capital of potential power, but there always needs to be a tangible means for translation from code to be-ing. The body is the primary means for code to become lived action or the source of applied and energetic change. That would be the minimum device necessary, all other devices are simply amplifications of the body-as-energy source.

With the demonstration of faith as an applied and directed energy flow through a code comes the often terrifying expression of directed social power. On the other hand, when the individual participant in a social system seeks and finds/makes expression not according to The Code, the dominant collective immediately loses a fraction of its ability to direct energy as it wills.

another 50th

I stick around for Chris’ 50th as his folks, John and Barbara, also come into town on their way between Iowa and Tucson. nice to catch up with them. Barbara reminds me about her chocolate-chip cookies when she mentions she doesn’t have any with her. this references the care packages she would send to Chris when he and I were room-mates back at 148 Washington in Golden — she would usually include a tin of her fabulous cookies which Chris would share generously. got to snag the recipe someday. or, film her making them.

all this visiting. catching up. exploring territories. hearing stories. mapping out lives. recitations, prognostications on weather and politics and social systems. sampling lives. and seeing time pass forwards inexorably.

keeping up appearances (the cost of social participation), requires energy. energy paid into the system. (was this the lament of the Man?) versus what? appearing as The Self is and allowing for personal idiosyncrasy, proceed with no particular thought as to impact, just to channel what comes in life.

Only on condition of a radical widening of definitions will it be possible for art and activities related to art [to] provide evidence that art is now the only evolutionary-revolutionary power. Only art is capable of dismantling the repressive effects of a senile social system that continues to totter along the deathline: to dismantle in order to build A SOCIAL ORGANISM AS A WORK OF ART … EVERY HUMAN BEING IS AN ARTIST who — from his state of freedom — the position of freedom that he experiences at first-hand — learns to determine the other positions of the TOTAL ART WORK OF THE FUTURE SOCIAL ORDER. — Joseph Beuys

Qi approaching the Equinox

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

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

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

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

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

tools to thrive

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

arts birthday tomorrow

This year I didn’t manage to jump into the fray with a live stream, but many other folks did — the party has already started in some places, you can browse the schedule of events here… and at ORF Kunstradio

“Art’s Birthday” is an annual event first proposed in 1963 by French artist Robert Filliou.

He suggested that 1,000,000 years ago, there was no art. But one day, on the 17th of January to be precise, Art was born. According to Filliou, it happened when someone dropped a dry sponge into a bucket of water. Modest beginnings, but look at us now.

Filliou proposed a public holiday to celebrate the presence of art in our lives. In recent years, the idea has been taken up by a loose network of artists and friends around the world. Each year the Eternal Network evolves to include new partners – working with the ideas of exchange and telecommunications-art.

After Filliou’s death in 1987, some artists began to celebrate Art’s Birthday with mail art, fax and slow scan TV events in the spirit of his concept of “The Eternal Network” or “La Fête permanente”. The birthday parties took place in different cities across the world and artists were asked to bring birthday presents for Art — works that could be shared over the network.

Art’s Birthday Party has never been a formal event, but was always organized on an ad hoc basis through the network. Every participating location (and they are different every year) organizes its own party — from a few friends in a private studio to a performance evening in a museum or gallery. Filliou’s invention of Art’s Birthday is wonderfully absurd and humorous in the typical Fluxus tradition of serious fun. So the global birthday party for art has always tried to be fun while paying homage to Robert Filliou’s dream of The Eternal Network. — Robert Adrian

solstice

Transmediale09 tasks start to form up. Though the decision to go to Berlin is not made quite yet. I can participate to a degree without going, working as a remote online moderator for the conference.

Winter Solstice about over and gone. To stretch days to June 21. No problem with that. Here sunrise was at 07:33 and sunset at 17:23. Not bad, day hardly shrinks from summer when the nights are still long and dark.

As the basement chill grows. It’ll be long underwear here. With no sunshine. Star shine tonight, perhaps sun tomorrow. I’ll watch the sun come up. The windows are warped in most the house. One way or the other. Gap at the bottom of the big one facing south. When the Pacific storms come ripping through both that window and the western one over the guest bed leaks a bit. Will have to see if I can effect a fix. Reading Thoreau. And others.

I do not regret my not having seen this before, since I now saw it under circumstances so favorable. I was in just the frame of mind to see something wonderful, and this was a phenomenon adequate to my circumstances and expectation and it put me on the alert to see more like it. I exulted like “a pagan suckled in a creed” that had never been worn at all, but was bran new, and adequate to the occasion. I let science slide, and rejoiced in that Light as if it had been a fellow creature. I saw that it was excellent, and was very glad to know that it was so cheap. A scientific explanation, as it is called, would have been altogether out of place there. That is for pale daylight. Science with its retorts would have put me to sleep; it was the opportunity to be ignorant that I improved. It suggested to me that there was something to be seen if one had eyes.

It made a believer of me more than before. I believed that the woods were not tenantless, but choke-full of honest spirits as good as myself any day — not an empty chamber, but an inhabited house — and for a few moments I enjoyed fellowship with them. Your so-called wise man goes trying to persuade himself that there is no entity there but himself and his traps, but it is a great deal easier to believe the truth. It suggested, too, that the same experience always gives birth to the same sort of belief or religion. One revelation has been made to the Indian, another to the white man. I have much to learn of the Indian, nothing from the missionary. I am not sure but all that would tempt me to teach the Indian my religion would be his promise to teach me his. Long enough I had heard of irrelevant things; now at length I was glad to make acquaintance with the Light that dwells in rotten wood. Where is all your knowledge gone to? It evaporates completely, for it has no depth. — Hank Thoreau

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)”

dorkbot303

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

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

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

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

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

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

Bravo!

thesis proposal :: Basics

Title

Sonic Presence Within The Networked Regime of Amplification

This research explores the relationship of (sonic)energy to social be-ing, technology, and the consequent possibilities for creative action.

Subject

Sound is energy, sound carries energy. Sonic energy is a product and a by-product of life. It forms one expression of organismic presence. It is one particular energized expression of our band-limited life that developed its particular characteristics through evolutionary processes. These processes are essentially structured around variations in the (spatial and temporal) concentrations and availabilities of energy. As one such expression, sound is employed as one means through which humans enhance their survivability. Amplification represents a particular model for what is essentially a life-process that operates on various energy flows, modulating their basic characteristics. How human collectives generate and interact with sonic energy governs a wide swath of their consequent techno-social interactions. This research is a distributed exploration of sound as a carrier of energy between the Self and the Other — as it is mediated through the globe-spanning network of techno-social amplification systems. Specifically, it will be a critical exploration of our contemporary techno-social terrain through the application of this model in a variety of creatively energized situations.

Outcomes

Formally, outcomes will include the dissertation, live/online performances, workshops, a blog, festival participation, and conference presentations. Through developing an energy-based model that amplification provides an armature for, it is my hope that this research will generate a powerful tool for analyzing and understanding the dynamic affects of technological systems on creative human engagement at all scales. This knowledge will be applied to facilitate actual situations for this engagement to be explored.

Keywords

amplification, sound, (sonic) energy, power, technology, techno-social systems, networks, continuum of relation, dialogue, collaboration, presence, sustainable creativity, social action, entropy, thermodynamics

thesis proposal :: Background

Background for Research

While individual human presence in this world has fundamental repercussions on be-ing, it is the ever-present and synergistic exchange between humans — forming what I call a “continuum of relation” — that governs much of life. This energetic field of human relation is sometimes fraught with difficulties and complications in spite of the rich and necessary dynamic it brings to life. Technology, as a ubiquitous factor in mediating human relation, often dominates while presented as providing the only opportunity for mediated connection and interaction between humans.

Presence, as apprehended by the Other, circumscribes a range of sensory inputs that require energy (from the Self) to stimulate and drive. The efficacy and sustainability of human connection builds on the very real and tangible transmissions and receptions of energy between the Self and the Other. An interconnected plurality of dialectic human relation may be described as a network. These networks, made up of a web of Self-Other connections form the base fabric of the continuum of relation. Technology appears in these networks as the mediating pathway that is the carrier of energy from node to node, person to person. Technological systems also appear to apply absolute restraints on and attenuation of the idiosyncratic flows inherent in that continuum of relation. The discrete objects that populate the (technological) landscape of the continuum of relation and that modulate the character of communications are literally artifacts of a materialist point of view. A primary assumption in my research is that a materialist or mechanistic view of the world no longer suffices to adequately circumscribe the phenomena occurring within the continuum of relation. more “thesis proposal :: Background”

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”

configured for flow

what about it. is it recall, pure recall? or is it synthesis. or a combination of the two, or something completely elsewise, like a state of head that comes during a seizure, magnetic vortices swirling around picking spun and un-blocked beta adrenergic receptors in heart-felt relaxation and then the words all spill out. perfect recall? imperfect recall? replicating dialogue, reconstructing conversation, impression, apprehension, perception. stretch, scratch. back to the less descriptive and to the more surficial of textual generation. better yet, the visual. easier to cope with. but without any possibility of breaking out into a pluralistic space where threads of the Other are artfully woven into the text(ile) of word here. so that goes. the accession to expression in the midst of compression of social division to sparking violence. only the sounds that are in the head are worth reflecting. where the head gets filled in the movement of day-to-day through the systemic participation, this followed by a core dump of the consequent alteration of neural system in reaction? or is this reactionary writing? a real-time tap into the momentary flow of thought cannot, in fact, happen. unless fingers can transcribe this floating, channeling of sensation in-to-out. it happens. rarely if ever for most, sustained for a select few who are configured for this state of flow. hmmm.

backwards? forwards?

starting with the UdK-Berlin block seminar tomorrow. 36 hours over two weekends. usually these are challenging and dynamic. good!

back to the brico list discussions:

sotto voce: Speaking as someone who first majored in mining engineering and ended up in geophysical engineering for a major oil company… (my profuse apologies in retrospect :-\\

I am very doubtful that “new” technologies will solve the problem — as what would be termed higher technologies require more intensive usage of the pre-existing techno-social system or infrastructure to develop those technologies. Things like nano-technologies, because of the consequent need for greater precision and so on, require that much more energy to maintain highly precise infrastructures. Not to mention another couple layers of machines (made by machines made by machines) all which ultimately sit on the extractive minerals industry. The greater the order/precision/complexity of a system the more inflow of energy you need to maintain that order. This is simple thermodynamics. The only way you can deal with this problem is to look for incrementally system-wise LESS complex solutions. This is the key weakness of forward-looking Utopian technological-development horizons. If it requires a greater degree of complexity, it will have a consequently larger foot-print related to primary industrial processes like mining, refining, and extraction..

And, the consequent human price is paid — as we drain energy resources OUT of a social system — it is thermodynamically no surprise there are larger degrees of social disorder in those systems (Nigeria, Middle East, Brazil, Appalachia, the Rheingebiet — actually EVERYWHERE that these extractive processes take place!)

I’m starting to have the belief that we will simply go through a peak of consumptive civilization and as energy sources are depleted, the global techno-social system will not be able to maintain the globe-spanning order (try driving tanks on vegetable oil…) it has now, things will become more local.

Imagine that it could very well be that in our life times, that the prospect of one of us visiting from Europe to Brazil will be as difficult and time-consuming as it was 200 years ago… or more! (200 years ago, there were still some trees in the world large enough to construct robust ocean-going vessels)…

Okay, so what to do in the mean time? I believe lowering complexity in our lives by avoiding higher-technologies when we have a choice — in eating, working, living, playing — complexity generated by participating in distant extensions in the food cycle, the communications cycle, any technology cycles, by higher precision devices and systems, by globally standardized systems of all sorts…

should I give up email and talk to my neighbors instead? yes, most likely… at least that way, if war breaks out, I will at least know something about my neighbor…

the price you pay

in response to this question posed by Annick Bureaud on the [new media curating] list (in a discussion about access to digital information):

The question might be : how much do you (really) pay in order to get access to an online document, how much the people who have worked to provide the access to this document are paid, who (ultimately) pays for this service?

sotto voce: The cost (what you pay) is directly correlated to the depth of your embeddedness, your degree of participation in the techno-social system. For example, to simply ‘own’ a laptop, I calculated over the past 15 years I spend around USD 120 / month. This does not include cost of upgrades and peripherals, telecom, electrical, or other costs. This is only having the machine sitting on my lap. Of course, to participate in the techno-social system more “the price you pay”

migrating

Last day of the month. Skipping this forum mostly because of the extent of other writing that is happening in the moment. Floods of text-framed energies, directed along one path or another.

Virtuality limits the potential for changing ones point of view. Watching a screen is, literally, a sustained process of maintaining a static point of view. This is in extreme juxtaposition to the process of primary observation of the world as moving through it.

Days are spent writing about amplification and other phenomena that arise from the unequal distribution of energy and matter in the cosmos.

Friday evening I participate in the Migrating Realities conference that Mindaugas has initiated. There will be many familiar faces there: nice. So, a brief presentation in addition to the regular act of active participation:

Window Weather: A Nomad’s View of Reality

The history of the human use of glass, the chemical compound silicon dioxide (SiO2), prescribes a novel point of view on the nature of virtuality, and consequently, the nature of reality. This presentation will sketch a history of that attenuation on individual realities and offer some views on the techno-social system that we are migrating through.

Later in that same evening, I have to remotely present for the conference panel in Savannah, and immediately after that, a live 30 minute visual-sonic set at the opening night of migrating realities. Going to be a stressful day, to be sure.