Modulisme Session 034 a playlist by Modular Music Station. Which is a “internet radio & web portal dedicated to electronic music made with modular synthesis, test equipment & experimental instruments”. The 034 session focuses on Serge instruments and introduces a comprehensive palette of sounds the system can produce. My favorites on the playlist include Bevis att Napoleon aldrig existerat by Överklassen, Serge Time by Miguel Frasconi and To Bring Out The Shame by Francisco Meirino. Thomas Ankersmit is featured too.

I think Lowercase/Onkyokei/extreme minimal ambient composition as it is being defined on the llllllll thread is the best form of cultural input for these times. It’s like listening to nothing, which is something I need at a time when everything is a performance: When all relationships are confined to the attention we perform trough screens. Times are rough for peppy radio hosts and music producers. It is being revealed that observing high energy performances demand energy (which I don’t have, busy surviving) and that space is a luxury (sounds which give space are a gift). Being-Sound – From Wandelweiser to Onkyô (2018) Jason Brogan is a good source for learning about the aesthetic.

[…] given the notion of affect as posited by Deleuze and Guattari, sound-itself may be understood as being always already real. Thus, sonic actualization — contrary to its common meaning — entails the contextual, qualitative exteriorization of sonic interiority. Performance, then, may be understood as the site-specific fulfillment of the process of actualization.

A complicated sentence. I read is as a way to approach all sounds as already existing and the performance of a composition as tapping into a sound or tone. This is a nice and comforting approach, a process of becoming with sound. It feels similar to tasting (a spring water): The taste is there already and is actuated by the performance!

I don’t like wearing headphones unless I have to (last years weekly online teaching gigs were headphone-heavy) and I often listen to music from the crappy speaker of my mobilephone. I think this suits lowercase/onkyokei/extreme-minimal stuff well. The distortions and space ambients make the music even thinner. The sounds are seeping from the minuscule holes of the device and counterbalanced by remote machine sounds, plumbing, the radiator and the fan of my computer. I get energy from looking for the sounds in the noise. My curiosity is sparked: Am I really hearing this? Did an artist conceive this?

Once, while on a run I didn’t notice a track had ended and I took the wind howling on the edge of my headphone as music. A perfect example of a sound becoming. Or was it a hyperchaotical listening experience (a defined by Quentin Meillassoux)? “hyperchaos […] suggests that […] randomness remains as only one particular mode of presentation among others”. All work (which is not work to maintain the flesh or gray infrastructure) is performed in screens and earcups. Majority of the performances seek to resolve events. I think art which sparks curiosity is needed for energy.

Seven Points for a Computer Critical Computer Art by Sarah Groff Hennigh-Palermo. A simple list to keep in mind. She also operates in the LiveCode.NYC which is developing artistic live coding tools.


Designing Winterbloom’s Big Honking Button (2020) theavalkyrie. A solid rundown on how to design eurorack modules. The text is informative and teaches how to read schematics, how microcontrollers work and what goes into designing a module. The honking button seems fun but a little gimmicky. Build a simplified USB +/-12v&5v power-supply based on this discussion. Opted for the Meanwell DKM10E-12 and the palm size board I assembled offers ~ +/-420mA! I’m now sourcing parts to make my own USB A-B cable (all of the cables I had caused power drop issues). Planning piezo-amp units and dreaming of a complex ramp generator or LFO/SLEW/ENV 1.1 by Kymatica.

Some links on the site don’t work but the protocol seems usefull for haptic devices: “Buttplug is an open-source standards and software project for controlling intimate hardware, including sex toys, fucking machines, electrostim hardware, and more.”

Sourced parts for radio transmitters & receivers and learning of the strange world of radio. Wide-band WebSDR is an interesting online radio project, the purpose of which I don’t understand (for testing transmissions?). Spectres of Shortwave a 2016 film by Amanda Dawn Christie seems interesting. Also listening and reading more Tetsuo Kogawa stuff. Found two great performances of his which use radio as a medium (radioart). In Looking for the Silent Interference (2018) the artist stacks transmitters which are broadcasting on the same frequency to produce audible ripples in radio waves (I think this is what he means by “folds” in radio space, referencing Adorno). In A Simple Way of Radioart (2019) he uses a pair of transmitters and receivers to produce a feedback loop which tone is depended on how he plays the transmitter antennas. In some of his texts he talks about hands as instruments and both examples are very good examples of this: The shape of his palm sets the sound. I cannot reach him using the email on his site, I’ll have to reach out to his colleges. Here is a quote from A Radioart Manifesto (2008)

When does radio become into radioart beyond being a medium? For newspaper, for instance, paper is a medium. […] How and when paper becomes an art? It is when the material of “paper” changes itself into a different material. Whatever you write and draw on a sheet of paper, it remains a medium. Therefore such attempts create not paperart but art on the paper. And when you crumple up it, it becomes a garbage. Adorno argued that “all post-Auschwitz culture, including its urgent critiques, is garbage”.

This “garbage” (Muell) is, however, not a worthless thing but a new material of art in Adorno’s critical perspective. In my interpretation, post-modern arts (arts after the modernism) starts with Adorno’s “garbage . His argument advocated “trash art”. But considering his critiques against the electronic mass medium such as radio and television we can argue that the most post-modern material as “garbage” would be airwaves.

Thinking about how airwaves as garbage become an art, the aforesaid example of paper might help us. When a sheet of paper is crumpled, it becomes garbage and at the same time it has many folds. They damage the material as a writing/drawing paper but change this material into another. Giles Deleuze provides an interesting understanding on fold although it is in relation to Leibniz’ monadology. A labyrinth is said, etymologically, to be multiple because it contains many folds. the multiple is not only what has many parts but also what is folded in many ways. [sic]


Rosi Braidottis talk Necropolitics and Ways of Dying (2019) for Sonic Acts is brilliant. It’s complicated, sharp and puts concepts such as the anthropocene and post-human into context. She identifies that in popular discourse these refer to a process of “white urban masculinity becoming to terms with their personal vulnerability”. She wants to reconfigure the anthropocene. In the start Braidotti identifies a “forensic turn” trough which the dead have entered common consciousness: Images of the dead are frequently used as evidence of events. She reminds that biopower is only partly about the living (who are being controlled), more importantly it’s about the ones who are left to die: “Some humans are much more mortal then others” (infra-humans). She claims that apocalyptic fantasies and speculations, have led to a fatigue of political activism. As a solution she urges her audiences to speak from “somewhere specific” and to ground their opinions, as only by grounding opinions we become accountable. Citing Deleuze she urges us to focus on temporal scales.

We can be a large community if we agree to ground our opinions: If we do not generalize. I would ground the we, into politics of location and different understandings of time and timing [Multiple temporaries: Reproduction cycles and social cycles of labor etc.].

The death of man is the opening of multiple possibilities which call upon serious engagement on our part. Thinking of the present as virtual future, what we are at the process of becoming, is a praxis and hard work. There is no time to here to indulge in apocalyptic lames or luxuriate in the spectacle of our own demise. Roll up your sleeves and lets work on an alternative and what we need to do. [Opposing is not the way forwards because we, the capitalists etc. are the problem] The question is not about extinctions, its about what we are in the process of becoming. Lets deal with it.

Braidotti is also referenced in Left Behind: Futurist Fetishists, Prepping and the Abandonment of Earth (2019) by Sarah T. Roberts and Mél Hogan (I’ve been following Hogan since she organized the “Salon des Refusés” online screening program).

Whether Earth’s collapse will come due resource extraction, environmental destruction, or war (or a combination thereof), the technocratic élite are not only both predisposed and poised to start anew somehow and somewhere else well beyond the backyard bunker but may even welcome or initiate it by way of inaction in the face of destruction on Earth.

Maria Teriaeva, an interesting electronica artist from Moscow. Also looking forwards to visit All For DJ shop.


Reading chapter 3 of Theatres of Immanence – Deleuze and the Ethics of Performance (2013) Laura Cull Ó Maoilearca, in preparation of todays Performance Philosophy Reading Group at the CPR – Center for Performance Research.  The text has a very nice summary of Deleuze & Guattaris’ notes on animals, with a focus on the processes of becoming-animal and the art of butoh co-founder Hijikata Tatsumi and artist Marcus Coates. The author claims that “time-based arts of performance (and video) […] are particularly well suited to drawing our attention to the difference between human and nonhuman as a temporal one, as something to do with relative speed of perception and action”. I agree! When horses are conveyed trough a medium such as video they are flattened (abused). This abuse makes it more easy to identify how technologies that are perceived as neutral (such as cameras and roads) enforce human-centric world making (only humans fit in camera frames).

Humans and nonhuman animals are not ontologically different in kind […] rather they differ in terms of what their bodies can do, in terms of their affects, which includes the relationship their bodies have to duration. […] becoming-animal in performance involves embodying new ways of being in time and, in doing so, exploring how we might expand, extend or otherwise alter our human powers of perception and sensation alongside those of nonhuman animals.

The text offers a very short summary of “animals on stage” art-thinking, arguing that theatre is the last human venue were distinctions between humans and animals are played out. Animals on stage create a rupture from representation: The presence of live animals introduces a non or anti-intentional force (This applies in an interesting way to Mounted Police forces – The horses cannot be negotiated with, hence law is only enacted). The text also identifies that the stage as an apparatus attaches meaning (or the illusion of intention) to the animals presented on it.

According to Nakajima Natsu, a student of both Hijikata and [Kazuo] Ohno, Hijikata instited on the need for dancers to track down ‘all the signs of domestication of the body’, to locate their habitual ways of moving and to attempt to shed them like a dead skin. […] ‘Forms exist so that we can forget them’.

Butoh as an unlearning, body re-wilding process? An opposition to bodybuilding? Anyway… Butoh is not based on the notion of a sovereign author, nor does it assume the value of bodily control. Imitation might be necessary for becoming-animal but practitioners should believe that they can actually become animals.

‘You become animal only molecularly. You do not become a barking molar dog, but by barking, if it is done with enough feeling, with enough necessity and composition, you emit a molecular dog’. [Deleuze & Guattari]

Deleuze & Guattari use the term animal as a verb: “The wold is not fundamentally a characteristic or a certain number of characteristics; it is a wolfing”.

[…] the affects or powers of a body are not fixed for Deleuze; rather, they are constantly increasing and decreasing depending on to what extent the other bodies we encounter ‘agree’ or ‘disagree’ with us, to what extent they bring us ‘joy’ or ‘sadness’. What I can do is extended or expanded when I encounter a body that brings me joy […] ‘the affects of hoy are like a springboard that makes us pass trough something that we would never have been able to pass if there had only been sadness’ [Deleuze].

[…] affect has its own reality that comes prior to and produces affected bodies.

Can horses join these realities? Yes they can! When we act as their prosthetics in navigation (trough us horses have access to the internet). When we loose contact from each other, we cannot have access to the same reality again. If I die the horse will not miss me, it will brief for my death in a similar way I grief for something I’ve forgot. Something which I cant remember anymore.

Affect is not synonymous with human emotion, for Deleuze and Guattari; rather, it ‘crosses species boundaries that are normally ontologically policed’, passing between bodies of differing species and drawing them into ‘unnatural participation’ and ‘unholy alliances’.

Becoming is not product or goal oriented, constantly aiming to arrive at some imagined end-point; rather, Deleuze and Guattari insist that ‘becoming produces nothing other than itself’ or, again that ‘there is nothing outside of becoming to become’.

Focusing on speed (as an issue when forming relationships with animals) reminds me of Eyal Weizmans’ observation of highways of “walls of speed” which are intended to segregate citizens.

Different animals have different ways of being in time that produce what lies above and below their threshold of perception.

In the text this idea is explored further in relation to  dynamic is discussed in relation to Marcus Coates Dawn Chorus (2007) video. During the production of the video they realised that when a birds song is slowed down, more notes can be identified (realtime 4-5 notes, slowed down up to 40 notes).

[…] the political dimensions of becoming-animal lie in its resistance to an ontological distinction, and therefore hierarchy between human and nonhuman animals. […] Two ways of performing this opening […] are to affirm the immanence of becoming to imitation; and to explore affects as a durational or temporal relation. […] Deleuze’s emphasis on affet invites us to break with the condescension of pity in favour of ‘unnatural partisipation’

I don’t think that anthropomorphism is bad. It is a form of imitation, a process of simulating other beings (in a human-sense-making matrix). It can be helpful for developing genuine localised knowledge of animals. For example rumours of a horses behaviour, explained in human-terms, passed forwards at a stable environment, may help us understand how to better work with a particular animal. Anthropomorphism also gives us important information on how we approach others: It helps us map out the specificities of our human-centric understanding and highlights our failures in developing an understanding of others (hiding it, will not change it).

Also, Timothy Morton argues that it’s telling how stigmatised anthropomorphism is: Perhaps it’s not permitted to sympathise with a pigs, because showing sympathy towards them would reveal their exploitation to be sadistic and cruel (But Humans are not bad, right? We’re only “misinformed”.) Jason Hribal argues that by retelling anthropomorphic stories, we can show the mechanism that build institutions which benefit from the humans/animal (and master/slave) divisions. For example: Disney stories illustrate our disgust to some species, only after this informations is outed we can affect it.

Side note: Humans can only slow down information (to make it understandable for themselves) but they cannot speed up their information intake – Humans always hear in “real time”#ॐ. If fast information streams are slowed down they can come understandable for humans (because data of the recoding becomes accessible to human sense-making and perception speeds), but slow messages will loose their data when they are speeded up (because the data is compressed and the resolution will be too high for human sense-making and perception). This means that humans cannot develop realities with beings, which make sense at a slower pace then they do. Even when they alter the speed in which signs of slower-then-human-sense-making-animals are experienced (ie. the speed of a recording of whale singing), they cannot make sense of what they hear slow enough. This means that human relationships to beings that reside in slower pace realities are noisy. To gain information from such realms, humans need to decrypt their experience, which is a slow and time consuming process. Humans must think fast to understand slow.