Ultra-red is an activist art group founded in 1994. The group proposes an alternate model for art and activism, one in which it is not the artist's critical intervention that serves as the source of cultural action, but rather that art might contribute to and challenge the process of collective organization and relationship building itself.
high-definition digital video; 1 minute 41 seconds; ed. of 3 + AP; courtesy the artist
Brooding, solitary and usually male, the trope of “the artist in the studio” has existed in multiple iterations throughout the history of art. From Rembrandt’s workshop to the twentieth-century Parisian studios of Picasso, Braque and others, to Warhol’s Factory, the studio contains within it an evolving narrative, albeit one that remains focused on a specific physical site of artistic production. In a particularly damning critique of this romantic construct, Daniel Buren posited in a 1971 essay, “The Function of the Studio,” that the studio has a “simultaneously idealizing and ossifying function,”1 a state of “purgatory” that grants artists limited agency in the production and dissemination of their own work and culture at large. Buren’s essay is a concise example of the postmodern conception of “post-studio” practice—a practice cultivated by the likes of Robert Smithson, who came to reject the confines of the physical studio as a site of production in favor of the unconfined natural landscape, or by John Baldessari’s infamous “Post-Studio Art” class at CalArts, in which students were encouraged to “stop daubing away at canvases or chipping away at stone”2 and embrace a wider framework for art production. The influence of these artists is clearly evident in a range of contemporary artistic practices that continue to question traditional modes of production and dissemination.
The legacy of “post-studio” art is amplified for artists working with digital forms and online environments. Generally these types of practices are less an overt negation of the “ossifying” element of the studio and more a reflection of how the digital has changed cultural production at large. What happens when the studio in question is simply a laptop in ...
Videos of the keynote speeches by scholars Wendy Hui Kyong Chun and Hector Rodriguez from September's Wikitopia Festival at Videotage in Hong Kong have been posted. The event examined the Free Culture movement and its impact on practices of knowledge sharing and networked creativity.
New media has made possible new “vernacular” archives of knowledge—from wikipedia to del.icio.us—that are challenging their standard top-down counterparts. These archives are usually either celebrated as democratizing knowledge, or condemned as destroying it. Refusing either of these positions, this talk asks: what does opening up content do? What does the open both make possible and close down? Is open content enough? How, in other words, should the open be the beginning rather than the end of the discussion?
Marcel Mauss’ classic study of The Gift introduced the principle of reciprocity, which has played a fundamental role in the evolution of modern social anthropology and critical theory. Mauss regarded the giving and receiving of gifts as a widespread cultural phenomenon. Although the gift often appears to have been spontaneously and freely offered, it is in fact obligatory. According to Mauss, it consists of “three obligations”: the obligation to receive, to give, and to return. The exchange of gifts thus exemplifies a complex procedure of ritualized exchange.
The principle of reciprocity can be understood in at least two different ways. First of all, the study of gift exchange constitutes a prehistory of the modern contract. Mauss showed that modern market transactions grew ...
Chris Salter's Entangled is a massive undertaking and a book long overdue. In this ambitious project, Salter sets out to provide a historical overview of the intersections between technology and artistic performance in order to demonstrate the profound entanglement in the historical trajectories of both sets of practices and developments. Entangled seeks to address how technological developments have altered our making and perception of artistic performance and the socio-political, cultural and economic contexts of such developments (p. xiii). Furthermore, Salter understands the histories of new media arts, theater, and other stage-based artforms as divided in a tension between the technophilic and technophobic, and his investigation is an attempt to fill this gap.
Peter Sellars describes, in his Foreword to the book, Salter's approach as radically inclusive. Indeed, Salter sets out to frame an impressively diverse range of practices as performance. Those practices include, but are not limited to, theatre, opera, scenography, architecture, video art, installations, environments, sonic arts, robotics, media arts, live and body art, expressions of popular culture such as music gigs, and more. Entangled consists of eight chapters, each focusing on a different form. This distinction is not designed to separate disciplinary trajectories though; instead, it challenges disciplinary boundaries through its fluid narrative that consistently foregrounds intersections, crossovers and common histories.