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Remote Control


Simon Denny, Those who don't change will be switched off, (2012)

A TV set burns fiercely. These are the last days of the British analog television broadcast.

I kid you not, the United Kingdom limps sorely behind on digital conversion. Luxembourg was first to the finish line, followed by most of Europe, the States, North Africa, Japan. The UK, a chain-smoking marathon runner, who might or might not have gout, has decided — to hell with the lot of you — to race dressed as Chewbacca.

As we drag ourselves sodden and bronchial through those final steps, a slow clap from the ICA gallery greets us. The exhibition 'Remote Control' (April 3, 2012 - 10 June 10, 2012) marks the end of the analog signal by uniting works that take TV and break it apart.

Artist David Hall set television ablaze in 1971. His TV Interruptions were broadcast during normal BBC scheduling in Scotland. No announcement, nor explanation. A tap in the top right-hand corner filled the screen up with water as if it were a cross-section of a sink, a man filmed out at the audience from inside the set, a television burned to cinders in an open field. Each short film held its own during broadcast with a cool irony. Yet the creation and destruction of illusions simultaneously undermined the tyranny of any box masquerading as a window into reality. Hall pioneered art in television and continues to work with the medium and concept. With it, and in opposition to it, for the artists in 'Remote Control' hold their enemy close.

            Still from David Hall, TV Interruptions (Tap piece) (1971)

Commercial broadcasting is the adversary in Television Delivers People (1973) by Richard Serra and Carlota Fay Schoolman. A six and a half minute credit roll tells us merrily that we are the end product of TV, delivered through broadcast to be consumed by advertisers. The medium itself emerges banal, or shrill; the mechanisms of corporate control form the malevolent baseline. Screened in the ICA alongside these works by Hall and Serra as well as Gerry Schum, are further exposés on television advertising from TVTV, misogyny from Joan Braderman, and violence from Marcel Odenbach. Sixteen CRT televisions line up neatly to show us how artists rankled with the system over the decades past. 

It doesn't sound very radical does it? The wit of the interruptions has already been dampened by their removal from the broadcast context. They confront an engaged, expectant audience, not their passive target. Can we understand quite how difficult it must have been to infiltrate the mainstay of the British broadcasting industry, the BBC, when there is such a multitude of platforms available today? Should an institution that holds the contemporary at its core not be addressing the hidden power lines of the mass media that immerse us now?

 

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Making Sense of Senseless Violence: An Interview with Jack Womack


Tottenham Aug. 7, 2011. (Lewis Whyld/PA/AP) via The Big Picture

This summer when Britain was gripped by civil disturbance, it was suggested by some in the SF community that if you wanted to understand the underlying psychology of those involved, you should read Jack Womack’s Random Acts of Senseless Violence, originally published in 1994. Random Acts details in diary form the tribulations of twelve-year-old Lola Hart as her New York City, family, and persona come apart. It also serves as an entry point for Womack’s six-book Dryco series, which presents post-disaster America as trailer-trash corporate dystopia, complete with Elvis worship, unchecked rape and murder, and its own argot. Recently I met with Womack and asked him about the creation and particular prescience of these novels.

 


 

Your novels make me unbelievably anxious.  

I relieve my own anxiety by writing them. So, yeah, it’s transference.  

One of the things that’s so anxiety-inducing about Random Acts, as well as your first novel Ambient, is that there’s always scarcity: there’s never enough money, never enough food, never enough security. Which seems to me extremely, though not exclusively, New York.  

Oh, at the time it certainly was. The New York in Ambient was what I saw happening if everything had kept getting worse. When O’Malley is walking home to his apartment in the Lower East Side, that’s the way it used to be. What the predictive element missed was that New York would skyrocket back, and that neighborhoods you couldn’t go into at night thirty years ago, you now couldn’t afford. I moved up here in 1977 right after the blackout and the Son of Sam summer. So the fear definitely comes across. When you see Taxi Driver, that’s what it looked

 

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Contested Terrains at Tate Modern


Excerpt from a review of Contested Terrians at Tate Modern in London from African Art in London:

Contested Terrains is the first annual project arising from Guaranty Trust Bank’snew partnership with Tate, and it sets the bar extremely high. The show features a foursome of talented artists working in Africa in variety of media: Kader Attia (slide show installation), Sammy Baloji (photomontage), Michael MacGarry (sculpture) and Adolphus Opara (photography). Jointly curated by Kerryn Greenberg (Tate) and Jude Anogwih (Centre for Contemporary Art, Lagos), this is an African group show with a difference – exactly the sort of thing that you’d hope for from Tate Modern. There’s no questionable attempt to edify the audience, no over-excited claim to be introducing us to anything, and, perhaps most importantly, no curatorial waffle about ‘African creativity’ – the intelligent, subtle and challenging works on show here speak for themselves...

The final room presents the photomontages of Sammy Baloji, together with two final small pieces from MacGarry, whose work runs like a twisted thread through the whole show. Baloji’s subject here is the history of resource exploitation in the Democratic Republic of Congo, and in particular the decline of the Gécamines mining company, whose presence has shaped his home region of Katanga since 1906. Mémoire (2006) unflinchingly reveals the catastrophic recent fortunes of the company, through a series of desolate panoramas of industrial decline, upon which the artist has superimposed archival images of officials and labourers from more prosperous times. The colonial officials appear oblivious to the state of their new surroundings, blithely peering at dilapidated old sheds and piles of rusty metal, but the Congolese labourers stare straight out at the viewer, photographic ghosts issuing a warning which comes too late.

images via bbc news

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London Calling


Over the past few years it's become a widely-held principle that the internet-related art communities of New York and Berlin commingle with each other far more fluently and regularly than either do with that of London. Why, you may ask? Though the answer remains to seen, one could gather that the cost of living in London far surpasses that of Berlin or the more affordable boroughs of New York City, which are clearly more friendly to artists who make no money from their work; or that importantly, the American social networking platforms acting as a catalyst to internet related art communities only recently gained traction in London, though they've been long popular with New Yorkers and ex-pat Berliners. Regardless of these conjectures, this perceived lack of communication with Londoners in such a globalized phenomenon was enough of an impetus to pull me down from a vacation in Glasgow to scope out the city's scene.

Greeting me upon my arrival was the venerable Ben Vickers, a colleague and friend I met on my last trip to London, at his warehouse in Manor House, perhaps the Bushwick equivalent of North London. I'd been in touch with Vickers since he curated an exhibition with some internet art “usual suspects” for a gallery in Peckham—Jon Rafman, Parker Ito, etc. —which, at the time, seemed an anomalous locale for these buzz names. Although I've written previously about Vickers' work with the now-defunct duo Sopping Granite, it feels strange to write about him now. Not only has he become more of a friend than a professional contact, but I wonder how much he would even care that I write about him, or how useful it would be to him, or if he would consider this as a flag in the journey of his burgeoning practice, as most artists likely would. This is all indicative of Vickers' “practice,” if you could call it that...

 

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Mark Leckey at the Serpentine Gallery (19 May – 26 June 2011)


The difficulty in making work now is that there’s this model of how a distributed kind of collective work could be made (i.e., through the Internet), but it can’t be made in a gallery. The nature, or structure, of the gallery doesn’t allow for that; it needs certain kinds of forms, certain objects. There’s this term I like, “stigmergy”: an ant goes out, lays a path of pheromones; the other ants follow that path, and then that path gets built up until it becomes a pathway. They use this term in open source to describe a programming language that has being continually added to and amended so that the original code has been lost or forgotten, but you’re left with a structure that everyone can use. As an idea of making art, that seems really interesting—something made with the benefits of technology. At the same time, that idea is a long way from the art being made now, and a long way from Benjamin’s idea of art’s aura. The aura is still there; it still surrounds artworks, massively. The trouble is that more you start to distribute art or disperse it, the more mutable art becomes, until finally, it dissipates into just “LOLCats” or something. - Mark Leckey in an interview with Mark Fisher (Kaleidoscope, Summer 2011)

Installation view, Serpentine Gallery, London
(19 May – 26 June 2011)

 

 

Fiorucci Made Me Hardcore (1999.) Installation view

 

 

Previously: Brian Droitcour's interview with Leckey for Rhizome (2009)

 

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Popular Unrest (2010) - Melanie Gilligan


This past Migrating Forms festival opened with a screening of Melanie Gilligan's feature-length film Popular Unrest, which is also available as five episodes on Gilligan's website. Set in a fictional future London, not unlike the present, Popular Unrest seizes upon the modern preoccupation with systems, data, and constant technological improvement. The story revolves around the influence of the "World Spirit," a technological system that controls all transactions and social interactions with the aim of boosting productivity and increasing profitability. The world of the Spirit is a rational existence where everything is monitored, quantified, and rationally controlled.

At the film's opening a mysterious disembodied knife brutally commits murder, while the 24 hour media cycle, punctuated by television advertisements for the spirit drones on in the background. Equally mysterious as the violent murders, people around the world are being inexplicably drawn together into what have been termed "groupings." The plot of Popular Unrest centers on one such grouping, comprised of twelve individuals, from diverse backgrounds with nothing in common other than their overwhelming desire to come together. While the closeness the group feels towards each other is inconceivable in the rational terms of system transactions that govern their reality, they find comfort in their connection.

When a group of scientists approach them to conduct a study of their group and hopefully provide a scientific explanation for the phenomenon, they agree to participate. The biological causes of their behavior and the dehumanized and technological control of the spirit that approaches the world in terms of data and profit margins are pitted against the humanity of the grouping and the irrationality of life. They are, as the scientists tell them, like a snapshot taken by the system, a frozen moment of social exchange. They represent the Spirit's reflexivity.
Ultimately, however, Gilligan is uncertain in the power of our humanity to resist the faith, comfort and often overwhelming power we invest in the quantifiable, data driven systems we ourselves have created.

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Past and Present in "Strange Simultaneity": Mark Fisher Explains Hauntology at NYU


Still from Chris Petit "Content"

Thirty years ago "should sound ancient," Mark Fisher said at the first of two presentations for NYU’s “Colloquium for Unpopular Culture" on May 4th. "Think about what thirty years means —or what it used to mean. That's the difference between pre-rock'n'roll 50s and post-punk."

...

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