Ima Iduozee talks about radical dreaming, afrofuturism and dance on the Ruskeat tytöt blog. He focuses about the experience of alienation and presents social hacking as a tool for integration. The portrayal of hacking as integration is clever.. Perhaps social hacking would offer a more effective framework for developing cohabitation skills in general. Integration policies currently expect people to transform themselves into Finns. The hacking approach would allow them to stay as they are, while making the system work for them. He credits his time in the military as an eye opener: The uniform alienates (from a personal body) and grants access (to a general body). This aspect of the military would be very interesting to explore. Iduozee is hosting courses at Zodiak in the Autumn and I’m tempted to enroll.

But.. I wont have the time. My autumn is going to be very intensive. I’ll be leaving for Brussels in a month, stay there for two weeks and three days after returning perform in NPTurku festival. After Turku I’ll work as a workshop host for youth in Hyvinkää while working edit +20 hours of video material of the Mounted Police force of Helsinki and preparing for a show in Vuosaari with Vili Mustalampi. I’ve reached the point where I’d benefit from an assistant (and even afford to pay them).

Ruskeat tytöt blog has interesting new entries. Afrosuomen historiaa etsimässä (“In search for the history of Afro-Finland”) podcast investigates the history of Finnish colonialism and racism. Maija Baijukya demonstrates how Finnish colonialism begun early 1600. This is evident through figures like Clas Fleming and Hendrik Carloff. Finns were also present in the Belgian Congo starting from 1890 onwards (See Kongon Akseli for details) and in Namibia. The topic is very important but I think shes cutting corners. She makes a striking claims that the Finnish Evangelical Lutheran Mission in Namibian helped to support Nazi eugenic experiments.


Float like an artists, sting like an institution. #ॐ

The SOW: Blacksmith ed1 metadata .cvs asks for intensive work but I’ll try to have it ready by tonight. Witness evidences of labor online.

Shot video at the Helsinki mounted police crowd control training session in the morning. Inhaled training mace spray and horse manure. Horses marched through smoke and flags were waved. A gun was shot at random. The sun was low and the officers backlit. The event looked like a buddhistic ritual. I was offered the opportunity to join their training sessions with the defence forces. Unfortunately the session will take place on the same day as our Kontula Electronic gig. Morning with the horses and evening with techno. Art, spring, stress.

Dance lessons were fun and intensive. Learned some Pilates movements but hurt my wrist (The pain comes from poorly executed kettlebell lifts and unergonomic phone handling). Mr. Pilates believed that modern work and lifestyles have weakend our bodies and to fix us into shape he develloped the practice of Contrology (know today as Pilates). 

During the process of disemboweling charismatic authorities as political organizers – A mass of physical authorities telling us how to live in our bodies has a emerged. 

Wonder if there is some sort of Anarcolates out there which would aspire break our bodies? Movement is always relational (to body parts, others and spaces) which makes autonomy as a body impossible. Anarcolatic exercises would attempt to replace current relations with new codependencies. Such new codependencies should be toxic and work to free us from the temporality (history) of the body. Perhaps technology could be used to mutate us! A dancer providing and controlling the oxygen flow of an other with a pump serves as an simplified illustration.


Studying at Zodiak Men’s Contemporary Dance classes has been fun. The movements we’ve practiced serve as brain-puzzles. So far the series we’ve done have not been very complexed or physically intensive. I’m using the opportunity to learn how to teach movement. Both classes have offered tricks for ground work. The official host Andrius Katinas was sick last night and we were taught by Ima Iduozee.

“By losing our notions of universality, transcendence and ultimately the notion of the real we have also lost the ability to change.”. A Star Wars Utopia and the Slow Cancellation of the Future by Zero Books.

Midway through the SOW: Blacksmith edits. Exporting the files too. The entire project will be around 1gb! Found a decent looking tool for adding metadata Kid3 – Audio Tagger.


About to Dance: Swing of Politics (2008) Pia Lindy.

Alas there is hope. I’m planning to join the Miesten kurssi contemporary dance course at Zodiak.

Useful stuff for the “Performance and Media” course at Kankaanpää Art School and upcoming Kettlebell techno art: Building a Better Body: Male Bodybuilding, Spectacle and Consumption (1999) Jon Stratton.

The worker may spend her or his workweek laboring in a factory […] but when she or he goes to the shop to buy something the commodity being bought does not remind the workers of her or his labor and does not seem to have an origin outside the shop. The consequence is that social relations in capitalist society are mediated by commodities rather then thought of as a consequence of the organization of labor in capitalism. In short, the commodity is naturalized.

At the Chicago’s World Columbian Exposition [1893] two events took place that, retrospectively, may be understood as important moments […] of the spectacularization of the female and male bodies […] One was the first performance of belly dancing […] [which] marked an important step in the development of the striptease […]

It is at this historical moment that we find a new interest in the display of the male body. [Florenz] Ziegfeld promoted [Eugen] Sandow not as the world’s strongest, but as the world’s best-developed man’ […] Sandows’ act now hardly involved any feats of strength. Rather, it consisted of a series of poses. (More on Sandow)

The key to the spectacle of Sandow […], lies in the promotional description of Sandow as the world’s best-developed man. […] the male body was associated with productive labor, men being thought of ideologically as workers. The spectacle of the bodybuilding male body condensed and narrativized a story that involves labor, the natural, the manufactured and the commodity and that may be understood through Marx’s theory of commodity fetishism […] In modern Western thought, development has utopian ring to it. It connects with the ideas of progress, of modernization brought about by building or rebuilding and , ultimately with the idea of ‘developed countries’.

The commodified world is thought of as fundamentally unnatural […] satisfaction brought by these commodities is a consequence of their connection to a regime of fantasy […]. For the satisfaction to be realized, the desire must be naturalized, which means that the fantasy must, itself, take on a natural quality. […] In this context we can understand the bodybuilding body as mythically [Q: Mythically in regards to what? Walter Benjamin’s ‘mythical violence’?] attempting to combine the natural and the unnatural. […] the developed body, the bodybuilt body, is manufactured worked on by labor.

[…] the bodybuilt body seeks to resolve the unnatural, in the sense of the manufactured, into the natural. […] it asserts its production, offering itself, like a commodity, as a spectacle to be desired; not necessarily to be ‘acquired,’ by way of emulation […] but to be consumed as a spectacular creation of labor. Here, then, we have a narrative about labor. […] the body is transformed by its own labor into a manufacture body, which is at the same time, both natural and unnatural, simply a body but also a spectacle and a commodity.

[…] the myth of the bodybuilt body is premised on the idea that bodies can be (re)made. […]

Underlying the development of bodybuilding as a spectacle is the conceptual history of the body as a machine. […] During the nineteenth century the machinic understanding of the body was modified to that of a productive engine […] which produced, conserved and used up energy.

Toward the end of the nineteenth century the body began to be thought of as a machinic product rather than a machine of production. […] Anthony Synnott, noting that the first Model T Fords were produced in 1907, argues that ‘the automobile transformed thinking about the body’. However, this gets the relation the wrong way around. The car provided the ideal metaphor for the body, thought of as machine, but now being thought of also as a product/commodity.

[…] ‘the term ‘body maintenance’ indicates the popularity of the machine metaphor of the body. Like cars and other consumer goods, bodies, require servicing, regular care and attention to preserve maximum efficacy.

Cars are a means of transport, likewise bodies transport the person –that is, the mind, the privileged portion in the Cartesian dyad– through their lives.

[…] Arnold Schwarzenegger describes his attitude towards building his body: ‘You work your body the way a sculptor would work on a piece of clay or wood or steel. You rough it out –the more carefully and thoroughly, the better– then you start to cut and define. You work it down gradually until it’s  ready to be rubbed and polished’. Here Schwarzenegger thinks of his body as an artistic product rather than a commercial product […].

[…] the connection with art was not new. When Sandow appeared in ‘Adonis’ [musical], the New York newspapers described him as ‘having the beauty of a work of art’ […] The claim that the bodybuilt body is a work of art legitimates its development for the purpose of display. Unlike art, commodities are expected to be functional, to have a purpose beyond that of spectacular display.

[…] in 1898, Sandow started a magazine titled Physical Culture. In his first editorial Sandow described the ultimate aim of physical culture as ‘to raise the average standard of the race as a whole’.

Here [at the Gym] assembly-line practices are used to rebuild the body bit by bit. If the mirrored walls of the gym allow self-inspection, film enables others to inspect. Here it is the labor process itself that is inspected […].

The new understanding of the body –in particular the male body– as a product, rather than simply a producer of products, was fundamental to the development of bodybuilding. […] the male bodybuilt body started to be generalized, something exemplified in the popularity of films starring male bodybuilders from the mid-1970s.

The bodybuilt body is alienated from the self, a product that can be worked on and examined in a mirror […]. As [Alan] Klein sums it up: ‘Alienation is, in [bodybuilding], brought to new heights. The self is distinguished from the body, the body beaten into submission. Richard Dyer puts it like this: ‘The point is that muscles are biological, hence ‘natural’ and we persist in habits of thought, especially in the area of sexuality and gender, whereby what can be show to be natural must be accepted as given and inevitable… However developed muscularity –muscles that show– is not in truth natural at all, but is rather archived’.

The naturalization of the male bodybuilt body in the twentieth-century West operates in the context of the naturalization of consumerism and of the commodities that are consumed. In this process the labor power that manufactures the product is mustified. The traditional gendering of the bodybuilt body as male is, among other things, a function of the ideological claim that the commercial labor is a male domain. […] Like the consumer who hopes that the purchase of a commodity will improve her or his life, the bodybuilder hopes that his labor will improve his body as he develops it. Here, the distinction between production and consumption is elided as the bodybuilder acquires his rebuild body.