241 Things

1000 Things is a subjective encyclopedia of inspirational ideas, things, people, and events.

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Studium Generale 1000things lectures, The Hague

241 Things

Echo + Seashell consists of artists Henna Hyvärinen and Susan Kooi Together they write and perform songs about their problematic art- and love life, based upon what is going on at the moment. The music is produced by and in collaboration with different musicians, resulting in variations in both style and genre.

The lyrics form the core, the “baby soul” of Echo + Seashell. Their collaboration consists out of live performances, videos and exhibitions. After having received many rejections on both a personal and a professional level, they recently produced a musical on the theme of rejection. For this project they held an open call, inviting people to send in an instrumental song. Striving for 0% rejection, they used all the 18 songs that were sent. For some they wrote lyrics, for others they made videos or found another platform. The musical consists of four parts: In the Game but Losing It, Hard and Soft, Project Runaway and Coldplay.

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Stone Shelter
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Stone Shelter remix (2014)

Music by echo+seashell and Islaja
Remix by Molly Waters

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Hito Steyerl, a German artist and theorist, wrote an article in 2009 called ‘In defence of the poor image’. Poor images are the heavily compressed images that are available for everybody online. They are either the poor copy of a better, more professional original, or an image that was made by an amateur and was poor to begin with.

In the six years since then, the image quality of the average video on Youtube has gone up dramatically and so have the average consumer cameras, but there is still a difference between professionally produced commercial films seen in cinemas and the ones available online. How long this will remain the case is the question. But for now I think Seyerl’s argument remains interesting. I quote:

“Poor images [are] popular images—images that can be made and seen by the many. They express all the contradictions of the contemporary crowd: its opportunism, narcissism, desire for autonomy and creation, its inability to focus or make up its mind, its constant readiness for transgression and simultaneous submission. Altogether, poor images present a snapshot of the affective condition of the crowd, its neurosis, paranoia, and fear, as well as its craving for intensity, fun, and distraction.”

Film still 'The Voices of Iraq'

You see these contradictions of the contemporary crowd continuing in today’s visual aesthetics. And in these aesthetics there is of course space for critique and experiment. Where again I would like to stress that experiment isn’t necessarily critical.

In 2004 a film was made called ‘the voices of Iraq’ in which US filmmakers gave 100 camera’s to Iraqi people, just after the fall of Saddam Hussein. Although the idea is given that many different viewpoints are voiced in this film, I would argue that this film is pure US propaganda. The democratisation of the camera is here symbolising the democracy that the US brought to Iraq, finally allowing people to speak freely.

Film still 'The Voices of Iraq'

Steyerl speaks of this tendency of the resistance becoming part of the value system of capitalism. She uses the example of conceptual art, first resisting the fetish value of the object, which had become so valuable in the art world. But then, as value was dematerializing within capitalism on a larger scale, conceptual art fitted in perfectly and fetish value could be assigned to dematerial concepts just as well as to material objects. The same goes for the poor image:

“On the one hand, [the poor image] operates against the fetish value of high resolution. On the other hand, this is precisely why it also ends up being perfectly integrated into an information capitalism thriving on compressed attention spans, on impression rather than immersion, on intensity rather than contemplation, on previews rather than screenings.”

Transformers, The Premake

In the film ‘Transformers, The Premake’ we don’t only see the multiplication of the body and the multiplication of the camera, but also the multiplication of the screen. We see how the plurality of images produced by amateurs during the shoot of the film the Transformers, can be used as a source for promotion, or as a way to emotionally bind your audience. Crowd filming, just like crowd funding and crowd sourcing. The production potential of all these individuals together is enormous and is therefore exploited by commercial and political parties. (Transformers, The Premake)

Transformers, The Premake

Wark McKenzie speaks of Hito Steyerls writings in a very recent article. He says “The labour of spectating in today’s museums is always incomplete. No one viewer ever sees all the moving images. Only a multiplicity of spectators could ever have seen the hours and hours of programming, and they never see the same parts of it.”

Of course the same goes for all moving image online. Maybe here not even the multiplicity of spectators have ever seen the whole. This abundance of images also causes a kind of invisibility. There’s a good chance to get lost in this overload of images, or to just become a piece of data in the data pool.

Still from ‘How not to be seen, a fucking didactic education mov file’.

The last fragment I will show is an excerpt of Steyerl’s video ‘How not to be seen, a fucking didactic education mov file’. It’s a tutorial on how not to be seen in a world where we are always being looked at. We are constantly filmed by drones, surveillance cameras, our own smartphones and those of others. We never know if someone might have hacked the camera or microphone on our laptop. Our location can always be tracked though our smart devices. We can’t escape being seen if we want to take part in society. At the same time we have become tiny particles in the large pool of images. Our physical bodies don’t matter so much anymore; it’s the data that we generate that counts. So in a way we have become invisible. Paradoxically Steyerl’s video on how not to be seen, is at the same time a tutorial to escape invisibility. (How not to be seen)

Still from ‘How not to be seen, a fucking didactic education mov file’.

A pieta (from the Italian word ‘pieta’, meaning ‘compassion’) is an image of Mary grieving the deceased Jesus Christ. A desperate mother cradling her murdered son. The image remains recurrant in art today. We made a selection of images that we found particularly striking:

South West Pieta (Arizona)
vroege 14e eeuwse Pieta uit Duitsland
Venetie, op straat
Joseph Beuys, Pieta, 1952, steel relief with black patina
Stephan Balkenhol
Matthew Day Jackson
Jacques Frenken
Erzsébet Baerveldt: Pietà, 1992.
Jan Fabre
The idea for Orto Parisi took root from the fact that he who partially inspired me, my grandfather Vincenzo Parisi, would use buckets to collect both his needs that ultimately ended up fertilising the garden.

In his garden hovered an air of the infinite.

I was struck by repulsion as well as attraction.

MANIFESTO

The parts of the body that carry more smell are those where more soul is collected. The strong smells have become unpleasant to us, because the excess of soul is intolerable to the extent that our innate animalism is repressed and broken from civilisation.

This project is my garden I have planted, fertilised, cultivated, and harvested.

Orto Parisi states that our body is experienced like a garden, and its smells are a true mirror of our soul.

Orto Parisi is for those that seize the time in experiencing and diffusing the perfume of life.

BERGAMASK

‘Bergamot is a very fresh citrus fruit.

‘Mask’ to capture the musky odour expelled by a fresh kill.

VIRIDE

Viride comes from Latin meaning ‘green’.

GREEN/VIRILITY

STERCUS

From latin meaning ‘feces’.

BRUTUS

In reference to the Roman senator Marcus Junius Brutus, who was known for his lack of eloquence.

BOCCANERA

Boccanera means ‘dark mouth’ in Italian.

Nature offers dark holes that express sensuality in an erotic dark way.

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The Experts (fragment), 2014

A series of fragments from the multichannel video installation 'The Experts' that is part of the Damagomi Project by Floris Schönfeld. The work consists of a number of interviews with a group of experts on the subject of the possibility of a post-anthropocentric relationship with the natural world. The experts are; Pit River shaman Floyd Buckskin, audio ecologist Bernie Krause, biologist Rupert Sheldrake, anthropologist Ida Nicolaisen, philosopher Jacob Needleman, wizard and paganist Oberon Zell-Ravenheart and sociologist Fred Turner.

In March 2014 I met Rupert Sheldrake at his home in Hampstead, London. I had been trying to meet him for about a year and had written him a number of long and increasingly pressing emails. He finally granted me a 20 minute interview, more to get rid of me than anything else I was presuming. That morning, in his pleasantly eclectic study, he summarised his basic position on the role of science, consciousness, religion in relation to his own personal belief system. The overarching view which permeates his work is a particular variation of the idea of panpsychism. This is by no means a new idea, but it seems to have once more gained relevance as the once ‘simple’ problem of consciousness has proved deceptively difficult to explain within mechanistic science. In his book A New Science of Life (1981) Rupert Sheldrake proposes the theory of morphic resonance in which he explores the idea of a universal, extra-human sentience that is present in all living things. His theory states that "memory is inherent in nature" and that "natural systems, such as termite colonies, or pigeons, or orchid plants, or insulin molecules, or galaxies, inherit a collective memory from all previous things of their kind.”

My interview with Sheldrake was a part of a work called The Experts for which I interviewed a number of contemporary researchers and thinkers about the possibility of a non-anthropocentric relationship with the natural world. The video above includes a number of fragments from these interviews including the one with Rupert Sheldrake. The other ‘experts’ interviewed for the project were the Pit River shaman Floyd Buckskin, audio ecologist Bernie Krause, anthropologist Ida Nicolaisen, philosopher Jacob Needleman, wizard and paganist Oberon Zell-Ravenheart and sociologist Fred Turner some of whom also feature in the video fragment. The interviews were part of my project, The Damagomi Project, an ongoing archive that documents the history of the Damagomi Group; a group of spiritualists and academics that was active in Northern California in the 20th century. Through the project I am trying to create a new path which can be followed to address the idea of panpsychism. In this sense the archive represents a series of thought-experiments in physical form that try to approach the seemingly impossible task of stepping out of our own human perspective. More about the project here.

Floyd Buckskin is the last remaining shaman of the Pit River tribe of north-eastern California. I interviewed him in his bedroom that doubled as his music studio on the Pit River reservation to the east of Mount Shasta, California. In the interview he told me the word damagomi comes from the Achumawi language, a language still spoken by a small population of Pit River tribe. It translates roughly as ‘spirit guide which provides a channel of communication with the natural world’. The damagomi usually takes on the form of a particular animal and this animal will accompany an individual as long as their bond is honoured. When I asked him why the Pit River people searched for their damagomi Buckskin answered ‘We are trapped between spirit and animal. We aren’t one or the other, but both and because of this we need help.’

Towards the end of my interview with Rupert Sheldrake he mentions the idea that scientists (and I would add artists) are our modern answer to shamans; ‘members of the human community who are dealing with the natural world.’ In this sense they are instrumental in trying to bridge the gap between spirit and animal that shaman Floyd Buckskin describes. However the very language with which we have tried to describe nature with has come to define our view of it to such an extent that we are unable to see it at its most vital. When we look at the natural world through the lens of our scientific tradition we can only do so by breaking it into ever smaller pieces. The whole, as in the whole organism or being or galaxy, is often only considered through the sum of its parts. This is the metaphor of the machine which is essentially static and dead. In The Science Delusion, Sheldrake attacks this simplistic perception of the universe:

‘Science at its best is an open-minded method of inquiry, not a belief system; it has been successful because it has been open to new discoveries. By contrast, many people have made science into a kind of religion. They believe that there is no reality but material or physical reality. Consciousness is a byproduct of the physical activity of the brain. Matter is unconscious. Nature is mechanical. Evolution is purposeless. God exists only as an idea in human minds, and hence in human heads.’

According to mythologist Joseph Campbell the shaman should have the dualistic approach of understanding the world around her/him through mechanistic and empirical as well as the spiritual and holistic methods. I think the contemporary artist is perhaps somewhat better positioned to consider systems from the perspective of the living whole than the contemporary scientist. This is mainly due to the holistic nature of the creative process. The creative process requires a dialogue or push back from an other, alien influence. This can be through a concept, material or human collaborator(s). Without this push back the process remains static and you are not able to create anything new. In this sense the process must be ‘alive’ for anything of interest to happen. It must ride the line between defining the context of the artist and being defined by it.

I can imagine a kind of damagomi facilitating this exchange, providing the bandwidth that allows us to access the anima mundi. What are the repercussions of following this line of questioning and assuming an existing anima mundi contains our entire consciousness along with that of all living things? Or to follow Sheldrake’s way of putting it; is the act of making art merely the fusing of the morphic resonance of various beings and materials within the temporary morphogenetic field that is an art practice?

I think it might be time for a damagomi finding quest.