I can’t have the unofficial page which Facebook has autogenerated in my name removed using the Report an Impostor Account tool! The page is not recognised as a “Profile” so I can’t report it. The tool would have required me to send a scan of my ID or passport to them – Which I wouldn’t have done anyway. Having the page removed is complicated. I’d need a have a facebook account to communicate with their support center and to “reclaim the page”. They have ripped all of the content from my wikipedia entry, which is distributed using the Creative Commons Attribution/Share-Alike license. This means that they have the right to use my face and the texts. I’m trying to report the page as a copyright infringement by claiming that they use my name without permission but I guess they are not legally obliged to remove it. My complaint number is “244899592919672”.

Got a response from fb:

A Community Page serves as the best collection of shared knowledge about a topic and is automatically generated based on what Facebook users are interested in. It is not intended to be the official presence of a brand, public figure or organization. Community Pages can be populated by content licensed from external sources.

[…] Under these circumstances, it’s unclear to us how the reported content, used in the manner depicted, would violate or infringe your legal rights.

If you continue to believe your rights are being infringed or violated, you may wish to seek legal guidance.

They have no intention of removing the site. Other people are struggling with similar issues. I guess this case is evidence that people can no longer decide if they want to serve big-data corporations – They can only decide how they serve them and how corporations portray them. #☭

Recovering from the Kontula Electronic, Oodi modular presentation. Kontula was fun but I was too tired to stay for the late night gigs.

Valentin Dikul remarkable power-gym-moves for the future.


Увидеть огород Вадима и бросить троеборье… Weird and powerful movements with kettlebells and chained weights.

Learning to make viili in preparation of the Neighborizome events.

Updates (8-14.1). Note: Moved the history of a viili here.

Gen 1#

1l fatty milk, 2dl fatty viili (Valio brand) in warm room temperature (22.5°C). Mixed using a blender and poured in six closed jars (jar lids have three small holes for air). Simple and fun.

  • Batch A 12 hours in 22.5°C, 12h in cold. Results: Consistency identical to original viili and taste is great but mild.
  • Batch B 23h in 22.5°C, 7h in cold. Results: Consistency identical to original viili and taste is great, slightly more acidic.
  • Batch C 33h in 22.5°C, 12h in cold. Results: Consistency identical to original viili and taste is great, similar acidity as batch B.

Gen 2#

1l non-homogenic, non-heat-treated and organic fatty milk, poured on top of 2dl of Gen 1# A batch in a large glass container (cleaned with boiling water). Room temperature 22.5°C.

  • Batch 2A 23h in 22.5°C, 4h in cold. Results: Consistency identical to original viili and taste is great, similar acidity as Gen 1# Batch B. (Same taste and condition after ~20h in refrigerator).

Gen 3#

Batch 3A[P]: 1l regular low fat milk, poured on top of 2/3 Batch 2A mixed with cultured buttermilk (Which includes Asidofilus & Bifidus bacteria). Batch 3A: 1l regular low fat milk. Room (also milk and viili) temperature 22.5°C. Batches prepared in heat-treated jars (two lids emit a faint vinegar odor).

  • Batch 3A[P] 23h in 22.5°C, 18h in cold. Results: Consistency identical to original viili and taste is great, nicely acidic but not strong. No trace of buttermilk.
  • Batch 3A 23h in 22.5°C, 18h in cold. Results: Consistency identical to original viili and taste is mild but good. No vinegar odors or taste.


Kettlebell History Goes Back Much Further Than Russia (2016) Nick English.

In 1981, The Official Kettlebell Commission was formed [USSR], which advocated (but didn’t enforce) mandatory kettlebell training for all workers.

Felkar more or less agrees that Pavel’s marketing was extremely influential in spreading kettlebells as a fitness tool. She likens him to Eugen Sandow: he wasn’t the first guy to excel at bodybuilding, but he was a marketing genius who lay a lot of the groundwork for today’s world.

A civil servant missing most of his brain challenges our most basic theories of consciousness (2016) Olivia Goldhill.

Darwin Grosse’s Art + Music + Technology feels like an interesting podcast series. Listened to the chat with Michael Hetrick. Fun and nerdy.

Guerrilla Public Service Redux (~ 2017) a happy story of artist Richard Ankrom’s infra-art activities from 2001. A positive narrative. The same strategies of using uniforms to disguise guerrilla actions are still actively used.

Deep Decay – Into Diachronic Polychromatic Material Fictions (2017) Andy Weir. A difficult but informative text. Deep time Marxism feels like a fresh and fun approach/addition to the discussion. I should continue making melancholic downbeat electro (I’m dreaming of a drum machine).

As philosopher Ben Woodard has pointed out, the radical futurity invoked by the eco-crisis remains largely wedded to an anthropocentric horizon—understood in terms of “our children” and future generations. The deep geological repository, however, embodies not only a call to future generations, captured as a narrative of protection in the film [Into Eternity (2010)], but also a more radical confrontation with the death of human thought, and so its contingency alongside nuclear timescales.

If the more radical futurity of the eco crisis, alluded to by Woodard, can be understood as the further and scientific removal of the human from the centre of the universe, then the deep geological repository registers and deepens this germ of trauma.

The deep geological repository, as site of activity and its operational conditions, presents a specific kind of problem, one that necessitates what Jussi Parikka has called for in a media archaeology that he aligns with art practice, “the investigation of the mineral and substrate materialities as well as the materialities of production, management of global labour processes, and various other materialities that are always entangled”.

Art can be an experimental platform for building multiple “diachronic material fictions” that think the deep geological repository as futurology, excavating its political stake. From one perspective, this is important as artists are stakeholders in an ongoing industry consultation process, demanding critical reflection on what this could mean beyond the instrumentalisation of making seductively stunning images. From another perspective, our understanding of the “contemporary” of contemporary art is subject to traumatic reconfiguration, amplified alongside inhuman scale, refracted through multiple interface methods. Finally, developing the ideas of thinkers such as Parikka, who proposes “concrete and long-term investment in geological times of media as crucial for processes of subjectivation”, we can consider what it means to think production and circulation of these fictions as constitutive of radical, processes of subjectification, opened and cut across by deep time.


An extract of my kettlebell choreography contribution for Pilvi Porkola’s “Until We Come Together” (2016) at New Performance Turku is available online!

Wrote a short memo on the Trans-Horse presentations for Vårscenefest [Fi].