[Balloon, mirrors, glitter, chain, television, Dimensions Variable ]
Fantasy Vision Meditation (In Color), a room-sized sculptural video installation, is the first "episode" in a series investigating the parallel historical narratives of disco, gay liberation movements and AIDS. Lozano creates a phantasmagoric elegy for the fallen soldiers in the hidden cultural wars of the 70s and 80s by transforming two sources generally dismissed as vapid and disposable. "I Need Somebody To Love Tonight" by disco singer Sylvester James (a victim of AIDS) and producer Patrick Cowley (who succumbed to AIDS less than three months after the disease was codified) and A Night At Halsted's by queer porn auteur Fred Halsted (who overdosed on sleeping pills after the death of his lover from AIDS) helped in defining the culture of the era. Lozano imbues his materials with pathos by a careful and labor-intensive digital exegesis of the unconscious spiritual elements hidden in the originals.
The setup downstairs at the Silent Barn.
Yesterday Ceci and I went out to Silent Barn in Ridgewood to meet with Kunal Gupta and the other guys who run Babycastles. Babycastles is a DIY arcade space with a rotating set of independent games curated by local artists and game designers. The space is usually set up for play during shows at Silent Barn, but they'll turn the machines on and let you play if you come by any time they're around.
When we arrived, the guys were prepping for a big "Indie Game Cosplay Music Video Shoot Machinima" performance/dance party with CHERYL that they are throwing this Saturday, part of Game Play at the Brick Theater. Upstairs they were disassembling old laptops so that could be attached to the costumes of cyborg dancers that would double as playable arcade games. While they tinkered with soldering guns and laptop guts we played a few rounds of Tristan Perich's 1-bit game KILL JET on a small portable TV about the size of a car battery. The game is operated using two buttons, one to move the plane up and the other to move it down. For previous installations the game was played on a larger TV with the buttons attached to the back, so that the player had to hug the screen in order to play. Kunal showed us some of their costumes in progress and discussed some ideas for interactive dancing machinima gifs before we headed downstairs to see the arcade.
The current series of games on display at Babycastles is curated by Zen Albatross ...!--more-->
[Plaster cast heads, video projection.]
While influenced by the technique of other video artist's such as Tony Oursler, I projected Plato's ancient dialogue, 'Crito', onto casts. The dialogue refers to obedience to the law. When Socrates receives the death penalty by the Athenians, Crito, a friend of his, powerful in Athens, tries to convince him to save his own life and avoid the punishment. The dialogue lasts 40 minutes.
The Dying Gauls are plaster casts of Hellenistic sculptures on which video interviews of young men from Lahore are superimposed. The men are asked about their view of heaven, hell, death and dying.
The casts used here are Dying Gauls. The Dying Gauls were commissioned in commemoration of the victory of the Greek over the Galatians, Celts from Asia Minor. They are part of a larger group of defeated enemies made up of Gauls, Amazons, giants and Persians. Unique in the representations of these Greek enemies is that they are depicted without a triumphing victor.They are seen as defeated but heroic warriors.
I am very concerned with problematizing the class and gender dynamics of this history in particular, especially since I am using the term "queer" here in a slippery way, applying it to a group of men who may better fit its historically pejorative definition more than its contemporary transgressive one. I'd love to chat more online and in person. I'll contact you through twitter and perhaps we can get a coffee.
Honestly I just found it more interesting to talk about what the show might mean instead of whether or not it was good. People are going to see the show regardless, and I'd rather they read a piece that puts the show in a context they hadn't thought of then go in with the idea that the show is good or bad because they read it on a website. Is it the responsibility of a site like Rhizome to publish reviews that take a clear stance on the quality or validity of shows such as this? Maybe. But honestly I find that kind of work dull, particularly when it devolves into snark and shade that does more to boost the ego of the reviewer than it does to inform its readers. In fact I would argue that it is precisely those kinds of reviews that are uncritical, or at least, critically shallow.
Part of the reason I reviewed the show as I did is that I was not particularly interested in the pieces as artworks - and how they might fit into a longer art historical tradition - but more what they might be saying about art, technology, and culture. Whether or not the pieces are good is entirely beside the point for me. And, not to contradict Brian, but what the artist's intentions were when creating that piece, or whether or not he did it for the reasons I gave in my review, is also not personally of interest. And while I said in the first paragraph of my review that even though the show was "about" failure the show itself was not a failure, that does not mean that many of the pieces were not critical or intellectual failures, particularly in their failure to provoke any consideration from the viewer beyond "I see what you did there."
But when I went to the show having to actually consider the pieces beyond their immediate punchline and forced myself away from the kind of knee-jerk eat-our-own criticism that is so easy with so much of this kind of work - and so prevalent in this community - I found something that I thought was worth writing about, and that (hopefully) wasn't the same kind of critique that everyone has given Cory for years. For me the review wasn't about if the show was good or bad, it was about what it meant both for the new media art community and within the broader context of art, technology, and culture.
So while this may be a question of defaults it doesn't seem to be reflecting on technologically specific defaults, just culturally specific defaults and readily available forms.