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20220727

Met with almost all of the habitants of the Degermossa road, the route leading to the Kurängen spring. There was a sense of community and all the occupants had good things to say of their neighbours. Their biggest collective effort seems to be the road maintenance cooperative. An occupant whose grandparents had built the road with the aid of horses, still lives on the site. I spend a few night camping in the forest, habiting a hammock and exploring the area. There is a beautiful cold pond a kilometre north-east from the spring, traces of old paths and endless dark woods. I could hear the east passage cars all the time, so navigation was easy. The spring looks good, I spotted frogs again but the peat I planted last year as a part of my restoration efforts is dying. Only a fraction of it shows signs of life and I think I should remove the unsuccessful re-swampification plants to make room for new growth.

I travelled from door to door and interviewed almost 10 families who live on the road. One of the oldest occupants had lived in their house for 55 years, the youngest had moved in 2016 and new occupants were arriving next month. Some were third generation natives. Most told me that they enjoy the proximity of the woods and perhaps because the forest is literary their backyards, they put in effort to emphasize that there isn’t anything miraculous about it. They collect berries and mushrooms. Some had spotted deer, pug dogs, rare birds and their nests, snakes and rabbits. A few knew members of a local hunting group but none I interviewed took part in it. A few years ago a moose had been tracked north from the road. There are also rare cape frogs [viitasammakko] living in an artificial pond by the road. A habitat active in their protection had housed the frogs in their basement over winters. The pond is marked with a V-sign. It was made in the fifties by the fire department.

Some told about a bear sighting in 2017 after which they had been cautions of the woods. One confessed that they don’t dare visit the forest alone and that they never had gone past the swamp by themselves. There were rumours of wolves too.

To my surprise: None knew about the spring! One occupant had possibly heard a rumour of it but they had never visited the site or had any idea which direction it would be in. I invited them all to visit the spring with me in the framework of Nomadhouse late in September. As it will be a new site for them, it makes sense to invite the occupants there. I will now have to plan how non-Degermossa road audiences (or if) will join the performance.

I’m dreaming of organizing a camping excursion, perhaps inviting five audience members to spend the night with me in the forest. Cycling to the site from Mellunmäki takes one hour and the route is easy. One occupant, who didn’t know about the spring expressed a desire to keep it a secret so that tourists would not block the road. I think this would make sense and on an earlier visit Miina also expressed interest in keeping the site unknown! I should take visitors to the site blindfolded or intoxicated. I asked the habitats for permission to place the clay vessel I made into the spring, so that visitors could use it and everyone though it was a nice idea. Weird fun!

As none of the habitants, some of whom had family contacts with the forest spanning over a hundred years, had any prior knowledge of the spring… I wonder if the spring exists. Assessing the terrain, I’ve suspected that the spring has been the eye of the swamp before a nearby ditch, piercing the small glen, was dug. The spring might be a by-product of a forest industrialization attempt. If I read the terrain right it was dug to dry the forest and to better enable tree growth. The Sipoonkorpi wikipedia article explains that some parts of the forest have been cut to supply wood for the Suomenlinna fortification (by order of Nicholas II) but I suspect that the ditch has been made after 50ties.

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20220629

Participated in the SKP triennial party assembly in Kotka two weeks ago. The meeting was important because the party manifesto has been rewritten (and was approved by the assembly). In meetings organized by the Helsinki district organization during the spring I criticized early drafts for their tone regarding international relations and EU matters. The manifesto was built on an anti-globalization agenda and utilized binary rhetorics, which reflected mindsets of the late 1990s. In my opinion these tools didn’t offer a route forward. For example for establishing EU-wide collaborations between leftists (and others) working multilaterally for peace etc. Some changes regarding this were made, which I’m happy about. But there is more work to be done.

Most importantly for me, I successfully criticized the general humanistic agenda of the previous manifesto. The past manifesto presented general humanistic values as the end goal of communist progress. In my critique I emphasized that the humanistic values which the party is striving for were idealistic norms, drafted by a class of privileged folk with very utilitarian views of nature and others. I think Marx is a great companion for environmentalist thinking but their premises build on a distinction of human intellect from other natural processes. The way their thinking was used in the previous manifesto, portrayed humans surviving in nature but not necessarily collaborating with the intellects of materials and animals.

To better engage with current ecological development (which I see as a social crisis or a lack of imagination) I attempted to introduce a posthumanist undertone to the text. I think it would for example, enable the party to establish solidarian ties with kin of the other kind. To my delight some steps towards removing the generalist humanistic agenda were made. For now these changes remain rhetoric and I will need to introduce posthumanist solidarity work for the party to set a trajectory for the next three years. Eventually SKP could incorporate posthumanist and de-colonial critique to its agenda.

Thanks to the involvement of the Kommunistinuoret youth organization, the party is well aligned with the Extinction Rebellion movement and strong statements on environmental matters were published by the assembly. Unfortunately these statements hinge on an anthropocenic critique of current affairs. Posthumanist and decolonial (necropolitical) approaches could help to ground this analysis to other rationalities (rationalities which have been suppressed and which are emerging), which are not idealized like the western scientific mythos that the concept of the anthropocene manifests.

It seems I’m still exploring the potentiality of deep time marxism.

My interest in natural springs and the resources they afford, is leading me towards working with the politics of geology. But not from the perspective of human intent. I’d like to investigate how geology informs and guides political agencies. Some terrains afford the emergence of particular thought, which (if we escape universalism and past humanistic ideals) is hyper-local. A particular form of socialism might emerge from a particular landscape.

I submerged the clay cup made from Kurängen spring clay to the Kurängen spring and it made an interesting high pitch squeal, a song of sorts. It appears to me as a non-waste-object. The only waste in that object is my engagement with its materials. I am the waste in the object. It is one of the most energy dense art-objects I’ve been involved with. Making it has required three car trips, heated storage facilities, internet access (for learning to build a kiln etc.) and the firing was very unefficient. The process of firing the clay felt like a celebration of surplus energy.

Human labor is a waste, materials remain what they are. #ॐ #☭

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20220613

Our experimental clay workshop was a hit and we succeeded in most of the goals we had assigned ourselves. On the first day there were 21 attendees and around 15 members took part in the burning the following day. Some came only for the kiln building and clay collecting, while others were more interested in the burning and the surplus-metal-work. Some members had assigned themselves as mere observers. We developed the workshop program very fast and were fortunate that our open call appealed to a very skilled set attendees. Some were knowledgeable of ceramics and experienced in construction work. The flow of events mirrored our previous trips to Kurängen spring and our efforts to work with the clay we collected from there. The burning process replicated the events of our first kiln building session but this kiln was built with more precision using mud cement to secure the bricks. The chamber where clay objects were placed was bigger then previously.

The program structure was easy to decide on, as the labour chores we needed to perform in order to built the kiln and process the clay, were well defined and simple. Preparing materials such as the mud cement and reclaiming the bricks, was demanding but the actual work did not require intricate or specialized skills. Mud is an educative technology #ॐ. The materials afforded improvisation and the development of makeshift tools. The attendees were divided into sub-groups based on their interests (kiln building, clay collecting & cleaning and Vartiosaari island strolls) which occasionally self organized to complete chores. I served mostly as a supervisor of the kiln building process, overseeing the hive of attendees assembling it.

The layout of the kiln was based on the affordances of the bricks. I think the geometry of the bricks had a stronger impact on the design then our desires. The kiln was made by the bricks. I think we all wanted to work with mud, bricks and heat and this guided our work. Before building we disassembled the previous kiln, which gave the group a good idea on how the new unit could be constructed.

The burning took place the following day. The temperatures inside the kiln chamber were uneven. A corner of it was overheated which lead to to clay melting and the opposing side was cold. None of our ash glazing experiments succeeded, which indicates that we did not reach a temperature above 1170°C. I think we were close because some objects with ash glazing had almost a glazing like surface. Sadly none of the object I made from the Kurängen clay showed any persistent glazing effects. A vase I made, which I intend to place inside the Kurängen spring for visitors to use, feels solid and looks great. I now prefer that the spring water will penetrate the earthenware object and that it comes a part of the spring ecology. Perhaps in time it will better document the taste of the water it will be submerged in. I will continue working with it as a part of the Nomadhouse-program.

I’m not a teacher by trade but I have strong ambitions regarding collective work and how collective labour efforts should be organized. I prefer to know how materials behave and what to expect from them before engaging. When working with wood (which I know a bit), this affords me the opportunity to guide attendees out of their comfort zone and to engage with tools or processes which they fear. I count a child using a power-tool as a success. I particularly remember a workshop where I showed a shy member how to use a dozuki saw. In the process I guided their hand and I remember that this physical contact activated something in our relationship. I knew how to touch them in a manner by which they could saw a block of wood with at ease, while maintaining and even expanding their personal agency. It was a gentle touch.

Laying bricks and preparing clay cement, required the adaptation of new skill sets and material knowledges. Because I was personally out of my comfort zone, I couldn’t reach out to the attendees as sensitively as I would have liked. The burning ended up being a show rather then a collective achievement. Similarly some processes of the kiln building felt deceitful. I was physically exhausted from the work, internally second guessing the design while attempting to assist people with masonry work. The stress resulted in situations were I presented my gut feeling as authoritative knowledge.

At times, this authoritative tone was needed to steer the processes, so that we could meet the schedules and facilitate the work cycles other sub-groups. But the tone does not emancipate the attendees. Rather it enforces pre-existing biases and hinders the attendees eagerness to engage with crafts & materials. Hence, material engagement with the environment, remains a matter of specialization and it does not emerge as a process which benefits from personal grounded stances and motivations. Personal, grounded stances should be the foundation of new mineral sciences.

This is sort of what Joreen writes in The Tyranny of Stuctureless (1970), mentioned earlier: The work was personified and the flow of events depended on our charisma. Our skills became embodied as the infrastructure of the kiln but we failed to include the skill sets of the group in it.

Fortunately my crafty blabbers, nervous laughters and the contradictory guidelines revealed the de-stability of my masonry & ceramic skills. I think the attendees mostly called my bluff and will build much better kilns in the future. Still, it would have been more fun and more rewarding to work from a more based position, to facilitate and not only to perform. Also, I don’t know what Elina and Monika were doing or how they felt during the two intensive days (and the four intensive days of preparation). We were all exited and happy with the results but it will require an intricate debriefing to set a trajectory to usher the experimental clay initiative forwards.

Towards new sciences!

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20220516

We build a kiln with Elina and Monika. The construction was simple. Old bricks formed a square base for the fire (~40x40x20) with a half-a-brick size vent on the side opposing the opening. Bricks were laid to form a ~60cm shaft and a steel grill built in the middle. We used ceramic tiles on top of the grill to support the ten(ish) items we burned. The shaft was covered with a steel plate to keep the temperature. The opening had a partial brick door and holes in the kiln walls were filled using a clay/sand mixture for insulation. I had small bellow for building up temperature and a electric fan for building high heats (from Jesse).

The firing had three phases. 2 hours low heat using only wood as the fuel (this failed as the temperature rise too fast breaking an item), 2 hours of medium heat with more wood and energy form the bellow pumping up the temperature and 2 hours extreme heat with charcoal and the electric fan for extreme temperatures. We suspect we reached temperatures above 1100°C because a store bought glazing designated for 1050°C we used was burned. Some pieces which were closest to the heat also burned and showed charred glazed like surfaces, indicating the clay turned into lava.

While heating we practised forging using scrap metal bits and rail track for an anvil.

It took a day to build the kiln and prepare the firewood and a day for the firing. The items were left cooling over night. We used various clays and mixtures for the objects but clay from Kurängen spring worked best. We suspect it has sand particles in it which prevent extreme shrinkage, helping the items to not break in the heating. A thick jug I made from clay (partially found from the basin of the spring and three meters north east from it) is thick enough that contains water even without glazing.

We will do a new firing next month for glazing and making new things. For the glazing we’ll use a 1:2 ash and 1:2 clay mixture. The ash is from wood produced by the first burning and the clay from Kurängen. I’m in the process of washing the ash. The recipe and science comes from Phil Berneburg. We’ll build a bigger kiln and aim for a steadier pre-heating phase.

Using clay from a spring, to drink its water completes and begins a ritual a geoartistic-cycle. It feels powerful and I love that the process of preparing clay objects is thoroughly holistic: Using ashes from the first burning for the second burning glazing feels like a gaiaistic design. We also prepared small cups, which I’ll built a wooden tray for. The long term plan is deposit the items submerged into the Kurängen spring water, were they can be used by visitors and forest dwellers. The design of the items is utilitarian. The cups which we made don’t have any straight edges, which works well for the forest as it does not have any straight edges either.

A visit to the spring in long due. I should groom the garden of peat I planted.

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20220412

Visited the Tuulensuun lähteikkö [Windmouth Spring Opening] in Vantaa (N=6685977.209, E=386036.606). It flows to Krakanoja (ditch) and further to Vantaan river and is featured in Vantaan virtavesiselvitys [Vantaa Current Flow] (2010) Aki Janatuinen. It’s the same site which Tea visited to collect water for the artwork they presented at the Huokoinen ele exhibition in Artsi. The spring opening is located at the east bank of the Krakantie living area, in a small forest behind a Lidl, a highway and apartment buildings. A very urban site. I accessed the water via an abandoned well and accidental dropped some soil to the spring while prying the lid, so the taste was a bit muddy. A rough translation from the document offers details of the site.

The spring opening is an 1x1m open pool, surrounded by a 5x5m mossy & wet swampy patch. The water in the pool is clear and around it you will find ten separate spring vortexes which move the sand on the spring base. The water was 7,1°C degrees even when the temperature outdoors was 20°C. This spring opening is the finest and most valuable site discovered during the survey and unlike other sites which were observed, the water is clear. Northeast of it, there is a well (constructed on top of a spring) and the water from these sites forms a very valuable nature site (also including a separate small wet patch to the east). The entire area might include rare plants and insects, which are specific to the spring habitat. The spring is “natural”. Northeast of it is a “sister-spring” which has been made into a well. The well might be threatened by construction as the area is designated for apartments. Building initiatives could have an impact on the “natural” spring opening and the Krakenoja area which depends on their flow.

Beyond the Flesh and the Real (2020) Morgan. A cyberpunk-transsexual celebration of vocoders as an emancipatory technology. Spotted the article via the sacred cyborg harmony script release thread on llllllll.

We reshape our flesh at will – at least, within the limits of our position within racial capitalism and our ability to navigate Byzantine healthcare systems set up to murder us – and in this way we are the most obvious manifestation of modernity, or so the argument goes. As Preciado has more than amply demonstrated in Testo Junkie, cis people chemically and surgically alter their genders just as much as trans people do, but of course their participation in the pharmacopornographic regime doesn’t attract the same fascination and revulsion.