20180629

Reading Lovecraft The Shadow Out of Time (1934). After this I’ll read The Mountain of Madness and The Call of Chulhu. Lovecraft might be good source for developing an understanding of horses (and other non-human beasts).

The story of The Shadow Out of Time is told by a man called Nathaniel Wingate Peaslee whose mind is snatched to work in an massive archive populated by drones. He is (along other drones) tasked to document the history of the world (and worlds) in the service of the Great Race. The plant like Great Race is in the process of departing our world and set to live in the future (because they fear the “elder beings”). The library is located in the past of our world (between Paleozoic and Mesozoic periods) but drones (some of who have human minds) that serve the archive come from all ages. The task of documenting everything is so enormous that Nathaniel can’t maintain a stable mind. The archive he describes feels like a data center and narrator is slowly turning into some kind of artificial intelligence. The horror of this story is in the description of the various states of self awareness this intelligence is in. The text is very tricky to read.

The text bundles psychology, archeology and geology. The narrator is on a quest to understand a personal experience (a sudden change in his person and amnesia), this leads to a quest to understand myths, which leads to a quest to understand the world that has created the myths. Perhaps Haraway has used this approach to draft her proposal on different scales that should be thought of when facing other species (biological, cultural and face-to-face). The term “post-human” is mentioned (or specifically a “posthuman beetle race”)! Other interesting concepts are “pseudo-memory”, “memory-rhythm” (a choreography for opening a lock) and “myth-born unreality”. The narrator is excavating trough layers of concealed memories (trauma) and prompted to orchestrate a archeological excavation. The researchers discover archeological and geological evidence which confirms that the narrators pseudo-memories from the distant past are real, that his trauma is based on actual events which took place before his birth. The Lovecraftian world feels very similar to the world of the enchanted, which is depicted in ME AND MINE film (2018).

Here is a description of the archives the narrator is forced to work in and his body when it’s in its virtual drone state:

And then the morbid temptation to look down at myself became greater and greater, till one night I could not resist it. At first my downward glance revealed nothing whatever. A moment later I perceived that this was because my head lay at the end of a flexible neck of enormous length. Retracting this neck and gazing down very sharply, I saw the scaly, rugose, iridescent bulk of a vast cone ten feet tall and ten feet wide at the base. That was when I waked half of Arkham with my screaming as I plunged madly up from the abyss of sleep.

Only after weeks of hideous repetition did I grow half-reconciled to these visions of myself in monstrous form. In the dreams I now moved bodily among the other unknown entities, reading terrible books from the endless shelves and writing for hours at the great tables with a stylus managed by the green tentacles that hung down from my head.

[…]

The archives were in a colossal subterranean structure near the city’s center, which I came to know well through frequent labors and consultations. Meant to last as long as the race, and to withstand the fiercest of earth’s convulsions, this titan repository surpassed all other buildings in the massive, mountain-like firmness of its construction.

The records, written or printed on great sheets of a curiously tenacious cellulose fabric were bound into books that opened from the top, and were kept in individual cases of a strange, extremely light, rustless metal of greyish hue, decorated with mathematical designs and bearing the title in the Great Race’s curvilinear hieroglyphs.

The narrator returns to the archive site in a later episode and tells about the same space when he is in human form:

One thing only was unfamiliar, and that was my own size in relation to the monstrous masonry. I felt oppressed by a sense of unwonted smallness, as if the sight of these towering walls from a mere human body was something wholly new and abnormal. Again and again I looked nervously down at myself, vaguely disturbed by the human form I possessed.

[…]

The very prints of my shoes behind me in the millennially untrodden dust made me shudder. Never before, if my mad dreams held anything of truth, had human feet pressed upon those immemorial pavements.

The way a distant creature is described reminds me of being close to a horse when it’s breathing heavily while trotting:

There was a wind, too – not merely a cool, damp draught, but a violent, purposeful blast belching savagely and frigidly from that abominable gulf whence the obscene whistling came.

20180618

Met Antti Tolvi and Laura Naukkarinen at the Kone foundation Lauttasaari manor spring party and they invited me to visit Kiilan äänipäivät in Kemiönsaari (last weekend). We came a late but saw the end of Juhani Nuorvala’s gig (featuring  Jussi Liimatainen aka. Mr. Duo Kaosspad on an oscillator). Nuorvala’s gig was a good warmup for Yan Jun‘s brilliant performance in a garden. Jun used a garden water sprinkler as an instrument. The sprinkler served simultaneously as a sequencer, a phaser effect and a radar/scanner (trough which we could hear how his body was positioned). The idea that a sequencer is a radar is inspirational (particularly grid based sequencers should be approached as such).

He positioned metal pans and aluminium foil on the grass and adjusted the sprinkler movement settings for different beats, then he stood in front of the water rays in different poses (wearing a raincoat which amplified the sound of water drops). After the sprinkler jam he added Pop Rocks candy in water ponds that were formed earlier, he also ate it and changed how it sounded by adjusting how his mouth was shaped (he was signing pop rock). Then he sang atonally and started to dance slowly. The dance turned into a duetto with a mobile phone camera. The camera was set to scan for smiles and every time he smiled the device took a photo (which produced a familiar camera shutter sound). The then turned the camera to the audience and everyone who smiled got their picture taken.

He put the camera away, continued dancing and opened his fists rapidly. His nails dragged against his palms which produced a camera shutter like sounds (rapid high frequency noise with a fast attack envelope). He looked at the audience calmly and opened both his fists creating a panning noise effect that reminded us of the sprinkler sound heard earlier. This last gesture made me think that we as the audience were radar/scanner and his body positions were echoed from our gazes. Or something… A really warm and inspirational performance. I’ll definitely explore the sequencer / phaser / radar approach in the future.

I found a lot of interesting interview on Jun online. In No More “The Other Shore”: In conversation with Thomas Bey William Bailey (February 2015) Jun talks about the history of noise music in China and offers glimpse on his views on noise. He refers to Zbigniew Karkowski and promotes an “experimental art organisation” called subjam.org which I’ll have to follow in the future.

Intuition and thinking are not separated in [Chinese] tradition. No such separation of body and soul etc…but there is, strangely, a trend that takes intuition / body / honesty as a weapon against professional / thinking / rationality [in China]. It’s rather nostalgic: to resist the rapidly unfolding modernity. When I talked about truth and reality, I was actually criticised as not honest, not real. This is similar to someone being criticised as ‘not professional’ in Western culture, maybe..

When I say ‘dry sound,’ I have a context of underground music rather than electroacoustic music. After the development of effect pedals and subwoofers, we are more powerful than before. Not to mention laptops. And the cultural politics. With the distortion pedal noise became easier. With the delay pedal, psychedelic music became easier. But the early psychedelic music was clearer than today’s. It was more about playing by hand, one stroke after the other.

20180615

Visited Performance art event (called Performance art event) at the Exhibition Laboratory on Wednesday. The event was organized by Salla Valle and Timo Viialainen. Viialainen also performed in the event followed by Helinä Hukkataival, Michel Ruths, Yuan Moro, Linda and Aura and the night ended with a cute performance Viljami Nissi. The mood of the event was good and there were new faces in the audience. Ruths and Moro were new artist to me. Ruths had moonshine from his home town with him, which he offered to the audience before we sang swedish songs together. Moro performed a ceremony which seemed to mix Eastern Orthodox Church and Buddhists rituals. He also recited some sort of folk tales, he had a strong stage presence. Nissi presented a simple love-story using a horse themed song, condoms inflated with helium and scissors. I send him the On the Road with Trans-Horse mixtape after the event.

20180611

An artist in Helsinki who’s active on twitter has been writing a critical commentary of art-life, culture institutions and exhibitions for a half a year now. The blog is called Hampaat (teeth) and it’s an interesting albeit a tad cynical source for local art-news and art-thought. The most recent post is called YOUR COLLEAGUES ARE THE PROBLEM. The text feels like it’s very critical towards someone but that person is not identified… Which makes me paranoid (am I part of the problem? *laughs nervously*). The author identifies the figure of the “reputation avatar” (derived from the work of Gloria Origgi, a podcast about her book online) and tries to pinpoint moments were artists work primarily to maintain their reputation. I often engage with work to merely to maintain my reputation (but I don’t think it’s a bad thing).

The criticism of art mirroring our times (as a justification for the lack of critical thought and practice in art) is something I agree with. Elaborate media-artworks which I’ve seen recently (most of which are related to AIs) should be read as blatant celebration of media technology, innovation and capitalism (and not it’s critique). A hammer cannot be critical of a hammer #ॐ. The artist status should not be used as an excuse from ethical concerns: When artist use AIs they have the opportunity to be just as unethical as the übers and googles of the world.

The author is also critical of the recent trend of “melding art with science” and claims that “the situation of art as a site of knowledge is rotten at the core”. I agree to an extent. Artist are sometimes portrayed more pure hearted then they are. There seems to be consensus that artist would use science for the good of people if only given the chance. Which is not true – Artist are not healers. The text also makes me ask that why would anyone want to learn about Barad from an artist who reads Barad (if they can learn from Barad herself)? And to ask that in what circumstances is learning from an artist about Barad (instead of Barad herself) more efficient/better/smarter?

I’ve liked the THREE QUESTIONS TO PEOPLE DOING EXHIBITIONS UNDER CAPITALISM best so far.

Pietari shared a gruesome story from Amsterdam Dutch rewilding experiment sparks backlash as thousands of animals starve. A case-study for understanding the intersections of cross species solidarity and post-humanistic theory.

20180429

Epic warning and communication arrangements are being planned around nuclear waste repositories in hopes of educating people of the future. Expert Judgement on Markers to Deter Inadvertent Human Intrusion into the Waste Isolation Pilot Plan (1993) by Sandia National Laboratories for US Department of Energy is the most notorious example of how deep-time-communication efforts have been organised. They are trying to send a simple message to the people of the future:

Danger. Poisonous radioactive waste buried here. Do not dig or drill here before a.d. 12, 000.

Symbols and texts used to convey this information are difficult to design because we don’t know how people will communicate during the next 10 000 years. Questions in the Sandia report focus on whether the warning illustrations will be read from left-to-right or how people of the future will understand scale. These are problems inherent to all language translation efforts and because of these issues we should look for communication methods which use non-lingual tools. I’m reminded about the classic catchphrase told to kids learning how to edit videos and write short stories: Don’t try to explain what’s happening, try to show what’s happening and allow the audience to build their story (Show, Don’t Tell).

This is why we should make people who discover nuclear waste repositories sick from radiation as quickly as possible! This is the best way to show them that the sites are unsafe. Killing someone is a very unethical way to communicate – But it’s a more honest than trying to frame toxic waste caused by our lifestyle with educational mantras. All of the educational texts and warning symbols are just trying to hide the dirty truth: We lived at your expense. The radioactive waste is the message!

Onkalo should have a swimming pool of plutonium, made as inviting as possible. After the swim people would get sick very fast and learn that we were assholes do dump the our pollution on them. Only people who cannot read should be allowed to develop these kind of warning systems. Death is a message.