20220408

The difference between performance art and live-art is class. Live-art is favoured by artists from or aspiring to middle-classes and performance art is for the poor. Performance art is customer service, job hunting, busking and haggling. Live-art is choreography, dialogue and contracts.

I’m still scorned by COVID period setbacks, the impact of restrictions and control measures. Trying to read but I can’t do much work. The peak of the pandemic toggled my sense of agency and Russia’s attack to Ukraine is continuing the same. I feel irrelevant and detached.

Still awaiting a pcb shipment for the Arradio revision.

Clap in many synths Ive listened to is not a clap it is a tap as from the dance. I think many of my favourite claps would be better defined as taps. They have a woody element and a double tap is often used for emitting a sense of space. Doing double taps is easier then double claps.

20211018

I witnessed Aira Samuli offer fashion tips for aspiring businesspeople. It was in the 90ties, we ate uunileipä (slices of wheat toast with minced meat, paprika and cheese) on weekends and binged on TV. Samulin prompted a businessperson to reveal their undergarment on a talk show. They lifted the leg of their pants revealing white tennis-socks which they wore with a black suit. Samulin shamed them.

This is how we grew into fashion. It was logical: Pay much, look good.

The Soviet Union had collapsed, people were hurting and the nation aimed to the west. Finns had factories and products but I guess they weren’t selling. Someone like Samulin convinced factory owners that Finns didn’t know how to market their stuff and that this was a reason for the emerging sustainability gap. There were even songs about this… Artists presented Finns as apes who fell from a tree.

Dressing properly, like some had seen businesspeople in international airports do, was a valid effort. It was a structural change of the era: A leap from production, to looking like a product. This period bootstrapped the careers of hightier media-bullies such as Jari Sarasvuo and Nalle Wahlroos.

This is how marketing gained its power and by the early 2000 marketing was everything. For consumers this change looked like Heikki Kinnunen turned into Neo from the Matrix. This figure reached its peak as the political figure of Alexander Stubb. Perhaps Kinnunen-Neo saved us from the recession. The media was saturated by colourfully printed annual reports and 3d corporate logos (and specifically adverts detailing how much rebranding had cost).

For a while the media was saturated with marketing and everything became a stylistic choice. Valio and other Nordic dairy companies ripped off Keith Haring to convince us that drinking milk was actually a style. At which stage of the production line does milk become a style? Efforts like this dislodged material relations. People seized to eat to feel good, they begun to eat to manifest their values. I think the milk-fashion-swindle is touched in Rumina (2017) Anni Puolakka.

Marketeer made farmers and cooks fashionistas and they’re still on it with superfoods.

Communication agencies came to be. Unhinged politicians escaped their responsibilities by joining lobbies and agencies which aimed to interface, to produce relations and events. Everything became a launch. Products weren’t sold, they were to produce relations.

But relations to what? To whom? We’ve reached a peak where communication agencies are revealed as the media. There aren’t any journalists left and the communication agency leaflets get published without edits. For a while marketeers mistook this as a sign that their professionalism but actually it was a symptom: There is only an echo chamber left. Only an echo chamber left.

Factory owners in Finland have spent the last 30 years attaching new meanings to old products. We’re left with Moomin, Marimekko (reincarnated as Makia), Fiskars and Kone. Each investing millions to agencies to constantly renew their relationships with their client. Billions of wasted money. Their products stink of uunileipä.

This is why we need support for art. The sustainability gap is a result of bad investments.

20210916

We wrote an investigative article Our efforts to show solidarity for Palestine are tested at Kiasma, with Pietari Kylmälä for No Niin. The text was edited by Elham Rahmati & Vidha Saumya, who did a great job. With help from the kind people of the Boycott Zabludowicz campaign we were able to gain an update to the affairs of Chaim “Poju” Zabludowicz, a business person who funds an influential pro-Israeli lobbying organisation (BICOM), and who has a long record of investments in companies which work for the security and military forces of the State of Israel.

As a senior member of the Kiasma Support Foundation, Zabludowicz is deeply involved with the museum. In our view, their track record as an investor makes their affiliation with the public institution problematic. Kiasma should ensure that museum beneficiaries are not involved in businesses which benefit from military conflicts such as the current apartheid policies implemented by the State of Israel. We asked museum director Leevi Haapala for a response to the troubling details our investigation touched. Their response is available online.

Haapala’s response depicts a disconnection between politics and rhetorics. It’s disheartening to read how they deploy the museum’s newly announced safer space policy as a rhetorical device to slither away from responding to the concerns we’ve brought forth. They even spent a paragraph celebrating an artist whose artwork Zabludowicz’s involvement has secured into their collection.

In Haapala’s portrayal, as the director of the museum they’re also leading the operations of the support foundation. Paradoxically, while asserting that they are in control, Haapala also insists that since the museum is funded by the Ministry of Education and Culture, the organisation cannot take a public stand in humanitarian concerns. This means that in their leadership the programming of the museums is meant to represent political struggles but not to engage with political reality.

The response depicts Kiasma open and willing to receive funds from anyone. It seems there are no standards, no qualifications – as long as you bring in money and love art, the museum’s happy to serve you. This stance is common for private museums. But Kiasma is not a private museum. It is funded by the state; we need it to do better.

The museum expects its visitors to follow their safer space policy but does not expect the same from their financial beneficiaries.

Kiasma is not a “safe space” if it continues to harbour businesspeople who are investing in companies which Amnesty International is investigating for human right violations. I will not participate in events in the museum until they set forth guidelines which ensure that their beneficiaries are not involved in business actions which violate international law and human rights.

20210905

“The White Exhibition” at Emma museum caused a scandal during the summer but I haven’t read anything about it since. Artists Sofie Hesselholdt and Vibeke Mejlvang aimed to explore whiteness trough a vast museum exhibition. Their text We can’t believe we still have to protest this shit (2021) is provocative and offers thorough insight to their artistic aims. I like what they are after and the look of the ragged flags in the exhibition.

The exhibition is another step in our ongoing quest to question and reject old hierarchical patterns so as to create spaces of inclusiveness. In a world of dichotomies, of Us and Them, we find it urgent to unify, to define a common We, a global solidarity. To start all over again.

Soon after the exhibition opened an article Emma-museossa puhkesi kiista tanssijoiden palkoista ja työajoista [A disagreement in Emma-museum over dancers wages and work terms] (2021) Pekka Torvinen revealed, that four performers who had been commissioned for a durational performance had been in contact with the Trade Union for Theatre and Media Finland (Teme) because the contract the museum had offered was unfair.

The exhibition artists had developed a performance, which was centred on choreographies related to maintenance. The performances were structured with tight schedules, similar as factory work and required daily presence by the performers. Hesselholdt & Mejlvang described the performance as the “heart of the exhibition”. To cut cost the museum sought to have the performance executed by students, who were attached to the show as trainees. As the working conditions and the function of the performance was revealed, the students organised and sought to make their contract just. I think they were really brave to do so (send them a compliment over email). They wanted a reasonable fee and I think they also wanted to be acknowledged as artists.

The article by Torvinen portrays the actions of Emma director Pilvi Kalhaman in a very negative light. According to this source Kalhama insists that their plan to use trainees was motivated by a desire to offer young artists a foothold in the field of art. They also argued that as the choreographies were not planned by the performers, an artist fee for the performers would have been unreasonable. Feels weird… Particularly in an emerging post-covid reality. The artists need the performers, who need the audience. The entire art affair insists that all parties participate equally. It makes absolutely no sense to pay a performer less then choreographer (or the audience).

As I understand it, most of the performers walked out from the production but I’m unsure what happened to the performance. I would like to know how Hesselholdt & Mejlvang felt about these debates and if the series of events had an impact in their praxis. Did this scandal motivate them to explore the conditions of class, capital and wage-labour further? Did the event effect their understanding of whiteness, does it have even more shades now? Interestingly the fee the artists were offered is close to the hourly wage of museum attendants. How did they feel about the entire debate?

The exhibition artists are using a picture from the performance as the front page of their website and comments on the exhibition performance documentation are turned off.

20210630

I was helping a collegue with their performance. We lined a gallery floor with a carpet, it was a hot day and we worked long hours. Good honest work. They where a postdoc researcher, their partner had a PhD and I’m a junior researcher. The measurements of the carpet had to be exact and I felt stressed, ending up making the same measurements over and over.

“Every repetition is an iteration”. I said kneeling on the floor and we exchanged smiles.

We are reaching an academic saturation point. Most artist I know have a university degree and practically everyone has the theoretical competence to set the framework for their praxis. Theory is a source of inside jokes and good for aligning alliances.

Theory is a joke and our work remains the same.

It’s no wonder grants feel like a lottery system. Literally all of my peers are as competent as I am. As public art institutions don’t have programs which we could use to map trajectories by, art in Finland is in a state of entropy.