I can't think of any artist who manages to outdo Adam Zaretsky in the art of combining a somewhat comical approach with a keen reflection on the legal, ethical and social implications of new biotechnological materials and methods.
Zarestsky has co-habited during one week in a terrarium with E. Coli bacteria, worms, plant, fish, frogs, mice, flies and the lovely yeast. He has dedicated part of his research at the Massachusetts Institute of Technology to playing Engelbert Humperdinck's Greatest Hits to fermenting E.Coli continuously for 48 hours and observing the impact the music had on the bacteria. In case you've never heard of this romantic singer, let me spoil your day with a video of one of his smashing melodies:
Zaretsky is a Doctor of Philosophy in Electronic Arts at The Department of the Arts at Rensselaer Polytechnic Institute (RPI). He's a bioartist, performer, researcher and art theorist whose work focuses on Biology and Art Wet Lab Practice. He has been lecturing and doing research in some of the most prestigious institutes around the world, including the MIT's Department of Biology, the Conceptual/Information Arts department at San Francisco State University, SymbioticA at The University of Western Australia and at the Rensselaer Polytechnic Institute in the Integrated Electronic Arts Department.
As you might remember, Zaretsky teaches Vivoarts, an emerging and politically charged field that brings together art and biology, at the University of Leiden (NL.) The Vivoarts: Biology and Art Studio course explores the intersection between art and biology and discusses the many cultural issues involved in bioart -and more generally in the field of life sciences- through a blend of hands-on laboratory protocols, critical readings, and the production of contemporary artwork. The ethics of producing living art are debated and made more tangible and understandable by the use of living material/organisms into the class final projects.
I posted it last year already but in case you haven't seen it yet, here's 'Dangerous Liaisons', a short documentary on his class at Leiden University:
Zaretsky believes that we should "embrace our visceral and experimental mutant kindred. Life is not perfectionism. Life includes the open, onanistic and seemingly unacceptable faces of radical variation." As he states:
If I am a representative of any ideology, it leans towards appreciation of Full Breadth Genetic Alterity. If we are in the process of engaging in auto-evolution, then diversity, the inherent biological love of difference, implies that the human genome should be engineered with as wide a range of genre humans as there are art movements and swanky tastes in the world. Posthuman integrity is only guaranteed by an expanded aesthetics of anatomy, the more obscure the better... ! Let's alter our identity as a species by birthing versions of ourselves into every permutative potential of fleshbound imagination. Let's have a punk banquet of anatomy, a buffet of new senses, fancy new and multiple genital-orifice smorgasbords and the mad collage of multi-species brains. If we are to go this route, let's not start by being monocultural, paternalistic snotbags with assumed distinction ruling over the aesthetics of betterment. We must be done with the rhetoric of human enhancement.
I had the pleasure to share panels with Adam Zaretsky several times. The most recent was Media Art in the Age of Transgenics, Cloning, and Genomics, an event that the lovely rhizome people had invited me to curate. Now that i've finally recovered from the surprise he made us by starting his presentation with an extract from a biotech porn video he was working on, i feel that it is high time to 1. invent an opportunity to share another glorious event with him somewhere on this planet before it implodes 2. blog an online Q & A i had with him so that you can get to know him better. I focused this short interview on the work he has been doing in The Netherlands.
The experiments you describe in the video took place in the context of an avian embryology lab for non-scientists at Leiden University. How much knowledge did the participants have of biotech before they entered the lab room? What was their background? Does it take a long time before they can 'get their hands' into the genome?
The VivoArts : Art and Biology Studio Honors Class at Leiden was the first of its kind in the Netherlands. Since my class another Art and Biology Course has been taught at Leiden U. by Jennifer Willet and in April the third version will be taught by Boo Chapple starting spring 2009 (so sign up now.)
Thanks go out to Prof. dr. Robert Zwijnenberg of The Arts and Genomics Centre for investing time and brave direction to make these courses a reality and for organizing the breadth of disciplines being exposed to this sort of Bioethics Art Practice. The participants were from Art History, Sociology, Philosophy, Biology and even Theology... But, there is no Art Studio practice degree at Leiden U. so we put out the word and a few artists applied or just showed up.
The simple answer to your first question is, no experience is necessary. All Vivoarts labs are hands on labs for the untrained. I guess it's a sort of biology brut or outsider biology. Informed opinions on present-day and near-future bioethical conundrums are more readily coaxed out of non-biologists through a hands on approach. It takes time to get approval to teach non-professionals and students whose focus is not biology or bioethics. After clearance, the students can come in with zero experience and leave having made time-based, hybrid, new media, wet-lab, living arts pieces: transgenic embryo sculptures, GMO bacterial paintings and/or tissue cultured embryonic stem cell totemic fetish objects.
The difference between a technical scientific learning session and a Vivo-artistic laboratory approach is mostly qualitative. While engaging in the technics, we also deal with the relational issues surrounding this type of process: pain, death, responsibility, curiosity, the meddlesome sadism of a personal genetic footprint/signature/graffiti/, risk assessment between foreign species and the ecosphere as well as critiquing admonitions against the urge to fondle the folds of mutant love.
There were some reticent parties on campus. They claimed that they were worried their patients might be afraid that artists a la Moreau were treating them. (...) I think that the reaction to an art class in the lab doing 'important' transgenic embryology work in the name of non-utilitarian, 'frivolous' artistry reflects a fear of demystification of transgenic process. Is the fear of attention given to playful transgenic embryological research procedures limited to wariness to contend with animal rights advocates often knee-jerk responses? Or, is it because often enough, well-funded Transgenesis research is as equally 'useless' or has just as little chance of producing important data as a hands-on Transgenic Developmental Biology Embryological Sculpting Lab for Social Commentary. But, these balkers are University researchers. Why hide from eager students in a castle of learning? Transgenic human production is a contentious cultural issue that is in need of interdisciplinary research before it goes to market. If we want an informed public to help us gauge the eventual results of aesthetic human engineering, we need people with experience who have their own ideas about the process, the results and the price of genetic tinkering.
You mention in some of the written documents that plasmid injections were made with homemade tools. Hackers and amateurs around the world are experimenting with technology in a creative way as part of a broad DIY culture. Do you think that this DIY approach could apply to biotech art experimentations like the ones you perform? Where are the limits?
About half of my labs are 100% DIY. A lot of the Art and Biology crew are interested in the demystification of technology. The dorkbot skillshare mentality is more than a hot geek dating service. It's about showing that the technology, in this case biotechnology, is comprehensible and actuate-able with home brew strategies and some kitchen sterile technique.
For instance, the microinjectors for our embryology lab were made of glass pipettes pulled over a flame into small-bore needles. The plasmid was literally sucked up and hand pressed into the living embryos. We squirted into the embryos. The hope was that the microinjection needles were smaller than the embryonic nuclei and that, without microscopes, the plasmid would be injected or find its way into some nuclei for incorporation into the genome of the unborn pheasants.
This is not how an embryologist would work. The odds of success are already low without such haphazard application technique. Expensive machines are used to pull glass needles of the exact bore which will penetrate the nuclei of the organism of choice (mouse, rat, human, frog or fly embryos for instance.) Injections 'usually' occur through the microscope and XYZ microcontrollers guide the payload into the organism with finesse and acuity. Microinjectors cost over 100,000 euro and are not usually available to the general public (although I did use one at MIT to inject wasabi and cream cheese into Tobiko.
But less accurate methods like gene guns or direct injection of DNA are also used in today's gene therapy trials. These human trials, which may be producing germline alterations, emphasize the porousness of our collective genome. The history of embryology is built on cheap contraptions and closet incubators. Look at chicken breeders, both their social status and their successes. How many of them used strange feed or other 'pushing of life' techniques to make their prizewinning mutants?
So, I would say that persistence will outweigh the technological edge especially because no one has any idea of what life is, what the future holds and what the long term effects of even supposedly 'controlled' experiments will have on ecology, living being and the concept of species integrity. As far as I can tell, a tattoo gun with a single point needle dipped in the right plasmid concoction might be a great nano-transfectant for the lotek-biotech artist who still likes to draw. If it takes a lot of microinjections to get success when working blind... then gene tattooing is the way to go. (You could also buy a cheap microscope and improve your odds at least 30X.)
(Warning: Gene insertion may eventually cure cancer but right now it can also cause cancer. (i.e. Leukemia, see the case of Jesse Gelsinger).
Now, when it comes to DNA sequencing and plasmid design, this is just starting to be a tabletop possibility with cheaper sequencers and biobrick sets from the megaMaterialists over in Synthetic Biology. But, the learning curve is steep and can be expensive if you don't want to work with ready-mades. Designing your future pet's body plan or your own prehensile tail or an extra brain in your lovely daughter's derriere... that will take some trial and error. The effect is not just material. The genes are multifactorial. We haven't a clue as to what metabolism is. We can't even distinguish between enhancement and a living curse. But still, I'm hopeful.
The lab obviously triggered many questions and debates. One of them drew a thought-provoking parallel between animal research and animal sacrifice, a pratique which nowadays seems outdated and almost barbarian. I know that you are careful to comply with legal limits and are deeply concerned with the ethics of what you are doing and preaching. But did you mention this parallel between sacrifice and research in order to highlight the more sinister aspects of research? What are the most sobresalient points of the research/sacrifice debate that took place among the participants of your class?
First I wrote this:
Funerals Rites for Transgenic Pheasants: Rituals of Bio-Art Practice
Some artists are utilizing lab technique as a new medium to produce living and often mutant living art forms. As these 'sculptures' live and die, often at the whims of the artistic investigator, the personal, non-repeatable moments take on a ritual air. What kinds of rituals do interdisciplinary Art and Biology practices entail? How do they reveal the implicit rituals of science? What new performative rites come out of mixing ethics and esthetics in the laboratory? Scientists also have their methodologies of creative flourish and humane sacrifice. But, scientific and artistic play is often based on different paradigms of what the act of experimentation is. As artists learn laboratory technique, the rituals of science and new rituals of sci-art unfold, decouple and reconfirm magical thinking in both arenas. How does animal research relate to the history of animal sacrifice? What is the role of subjectivity in developmental embryology? Is transgenic protocol also a ritual for the cultural production of liminal monsters? And how does mutagenesis impede or coerce the imaginary in the lifeworld? Through an analysis of artists confronted with the responsibility of ending the life of transgenic pheasant embryos, (which they had altered with plasmids in the name of art,) I hope to show living rituals for new biotechnological processes as they are invented.
But to be more down to earth, this is complicated and needs regular talk too. First of all the students were guaranteed a good grade even if they choose to be ethical observers. So there was no pressure to be hands on. Secondly, methods of humane sacrifice were discussed even if the concept is an oxymoron. Legally, embryonic birds are not organisms in Europe. What they really are is unclassifiable, but they are not free living nor do they have fully developed nervous systems. So they are conceived to be dim or not fully on. They may be thought of as a group of cells on the way to becoming a full-fledged, free-living organism. For this reason, they do not have rights in any way nor do they have a single preferred humane sacrifice method. Actually, humane sacrifice is not a prerequisite in embryonic end of life issues.
Of the scientists I quizzed, the methods of sacrifice commonly applied were death by: autoclave, refrigeration, put down on ice or poured down the drain. I added to other options for my students: valium overdose or ritual sacrifice. The valium overdose was my idea of the most humane sacrifice for an embryo. It may have been the first time that an embryo was given such a respectful euthanasia. But, the ritual sacrifice option was wide open and I can tell you that we are still living in barbaric times.
Also, I offered to play executioner for my students. Often I had to not just respect their choices but enact them. It was a horrific part of the lab for me. But, I did learn a lot. I wouldn't dismiss the value of sacrifice in science, religion or even secular posthumanism. Some rituals were moving funerals about the traumatic pasts of the slayers. Some underscored visions of techno-obliteration, the War Machine (Critical Art Ensemble, see the first chapter of The Flesh Machine), which accounts for way too much of the world's economic and productive focus. Some of them were heartless and natural and sincere. One student's acts even inspired remorse for outsourcing an incineration. It is as if serial killing and bureaucracy were still strange bedfellows. All and all, the sacrifices were conducted in a responsible way even if they were non-utilitarian. The lab showed the range of human behavior when dealing with GMO snuff issues and unborn politics and it gave experience of the viscerality of transgenic process to the students.
Photo from the Transgenic Pheasant Embryology Lab, credits to Jennifer Willet from Bioteknica
To be quite frank and honest, I am still in a strange state of being torn around these issues. I think abortion should be legal and believe in a woman's right to choose. Yet, I believe in embryonic isness: that there is something dignified about a developing organism. I am anti-war and think capital punishment should be abolished. I support some animal research as I have seen results that do help with disease. I do think the focus should be on AIDS and Malaria instead of prostate cancer and new cholesterol blockers. But it is not that simple. Often enough, I approve of experimental curiosity in general. I understand that we have a strange human gymnastic need to scope and poke everything to see how it 'ticks' or even just as pornography. I do think most biological research is just in-group magical empiricism but I also think that it is effective in a social cohesive sense. So, I guess I am old fashioned when it comes to ritual sacrifice even with a lab coat shaman behind the lab doors. Nonetheless, we humans could be less nationalist and provide global food, shelter, clean water, free rent and a 'work-optional' baseline to all humans. And, if you believe the news, many Bioart practitioners, myself included, lay claim to a sort of relational bent, attempting to go beyond anthropocentrism in the name of respect for the non-human actants of the earth. That is, many of us do consider all life to have an existential specialty which is their own and which is often superior to Homo sapiens narcissism in diverse ways of niche working and play. Yes, if we have it in us, we need to give back a lot of the land mass we have 'cultivated' on the crust of this planet to non-humans for their rights to freedom, space and daytime walks. But when it comes to embryos, I admit, I eat bunches of them on a weekly basis: caviar, eggs, raw seeds, grain, and bean sprouts. Being alive is a sort of hypocritical stance.
We cannot apologize to the organisms we use, even our flowers after death, because I doubt they would accept an apology. We cannot thank them, as some of the native peoples of the Americas still do, for providing us dinner or art materials, because I doubt they would say 'you were welcome.' In a sort of Taoist or Fatalist sense, we can try to welcome the hunger of the living consumers of our living and hence dying bodies (whether they be human, other animal, vegetable, bacterial, insectoid, fruity or fungal) as they come to feast on our inevitable temporary-ness, our becoming food for others. For this reason, I am anti-embalming and believe in green burials as we are just mulch in the long-term sense. In the short term we are entropic, greedy, sensual, hungry holes in need of sustainable release through passionate spectacle. (see my video Retool Earth.)
I often refer to this type of trial by fire lab as a Milgram Experiment without authority. I proclaim myself an amateur, I give the option to not participate and yet, when given the legal thumbs up, most people will do what they know is ethically tarnished. At the same time, fear of implication in the lifeworld, shame of causing death in general, while causing death, is more dangerous than modern primitivism. The Nobility of Neurosis (J.G. Ballard re/Search) is part and parcel to the Latourian concept of modern distinction as a farce. So, although I wish the Hague War Crimes Tribunal had authority over the nation I live in which has no respect for the Geneva Convention, the Nurenberg Code or the Declaration of Helsinki, fertile eggs are still a popular food particularly in green non-vegan circles. A well-made fertile egg omelette is no casual funereal ritual. Baroque and gourmet productions take time and the nuance and the taste is not lost on the pallete.
Just to underscore that I am thinking while acting the clown...
The fertile eggs were named during incubation. This is a list of their names:
One of your documents mention a project in Spain? Why Spain? And where exactly would you like to perform new researches? Can you tell us briefly what this project would be about?
Actually, I talked to Marta de Menezes of Ectopia in Portugal (another Bioart Residency to look into) and she said that Bull Fights, the Politics of Primitive Tradition versus the Elimination of any Appearance of Injustice and Bull Sperm Sorting for Breeder Profit (transgenic as all hell) were all popular pastimes in Spain. So if I was in Spain or Portugal, I might like to look for some off target mutations in the garbage bin of a major Bull Sperm Sorting outpost. Really, the FACS Bucket text was just an idea for a residency that ended up getting published in Portugal. Due to parenting responsibilities, I can't spend more than two or three months a year outside of the US. The WAAG Society and The Mondriaan Foundation have decided to host/sponsor a public course and performance over the next year in Amsterdam. I would also like to work on making more transgenic pheasant embryos so I can fine tune my imaging and maybe even discover something that might make a reductionist out of my otherwise sticky fingers. I am looking for more funding so send money people to Lucas Evers
Right now, I live in the Catskill Mountains of New York, Woodstock, USA. I am gearing up to initiate VASTAL: The VivoArts School for Transgenic Aesthetics Ltd. I would prefer it function independently of any university so it would be obscure, DIY and edgy. But this would need a real budget even for a two-year planned obsolescence trip. I also consider pFARM to be conceptually ready to make the move to something more than a small collective. The Organic Biotech Fetish Farm has started to attract devotees and as a cult grows, so must its infrastructure. We are still accepting applicants on subservient grassroots level at this time. Although I have traveled widely, I ask myself which other nation is there that deserves the kind of lessons I mete out. I can smell the Ku Klux Klan hay in every corner of the world markets but the USA has taken Superpower-Slumlord to a new low. So, I figure New York is my tropical island in which to experiment with human volunteers and their gonads... VASTAL 2010 ... Know any strange hosts?
I wish i did. Thanks Adam!
In the news: Adam Zarestky is participating to the show Imagining Science that runs through February 1, 2009 at the Art Gallery of Alberta. Zaretsky and The pFARM Collective are part of the exhibition Corpus Extremus which opens in February 2009 at Exit Art in NYc. The book Imagining Science: Art, Science, and Social Change has won an award in the 2009 New York Book Show in the Scholarly & Professional category.
Alan Dunning, Morley Hollenberg and Paul Woodrow are working since 1996 on the Einstein's Brain, a project that explores how the brain can act as an interface between bodies and worlds in flux, that examines the idea of the world as a construct sustained through neurological processes. In collaboration with scientists, artists and technologists from around the world the team is investigating ideas about consciousness and embodiment through the realization of virtual environments and the construction of surrogate bodies.
The Canadian collective has a very uncanny and captivating installation on view until mid-January at LABoral Centro de Arte y Creación Industrial. in Gijón (Spain.)
Ghosts in the Machine, uses the ideas inherent in Electronic Voice Phenomenon (EVP) to examine ways in which we construct the world and extends it to the visual. EVP is the recording of errant noises or voices that have no explainable or physical source of origin. For some, the voices are subjective interpretations (similar to some form of anthropomorphisation) of what are actually random patterns of sound. For others, the voices are genuinely mysterious, opening up for example the possibility to communicate with other realms.
The installation Ghosts in the Machine looks simple: two large images are projected onto the walls of a room. One projection shows video static overlaid with text and the outlines of bounding boxes, the other shows b&w images of what appear to be blurry and ghost-like images of human faces. Ambient noise fills the space. Just at the threshold of recognition can be heard what appear to be human speech in different languages. A box, encloses tightly a CCD camera, only letting through the video noise inherent in the system. Audio patterns are scanned by a voice recognition system that looks for words and sentences which are then projected as words and played as voice-like sounds in the exhibition room.
Face tracking algorithms look for any combination of pixels that form the basic characteristics of a human face. When the software finds a combination of pixels akin to eyes, nose and mouth with a sufficient degree of symmetry, it draws a bounding box defining the area and zooms the area to full screen, its contrast and brightness is adjusted, blurred and desaturated to clarify the found images. More often than not the images produced fail to resolve themselves into anything recognizable. But occasionally, images are produced that are strikingly like a face although in actuality containing only the barest possibility of being so.
As the authors of the project explain: It is the very ambiguity and intedeterminacy of the images that allows the brain to reconfigure them as indexical. This work is one of several that examine systems of meaning making that rely on pattern recognition, and the problematized relationship between meaning and the meaningful.
The project examines how we construct worlds, and bodies in worlds, through pareidolia, (when a vague and random stimulus is perceived as significant), apophenia (the seeing of connections where there are none) and the gestalt effect (the recognition of pattern and form).
All images courtesy LABoral Centro de Arte y Creación Industrial.
Ghosts in the Machine, produced by LABoral's Projects Office, is on view at LABoral, in Gijón (Spain) through January 12 , 2009.
The artist walked around the Conflux area with his Vertical Bed in a suitcase, found himself a nice spot, anchored his prostheses above subway vents or other rigid contact points and stayed there sleeping in an upright position for 40 minute intervals several times in a day.
Concealed harnesses ensure that Jamie didn't fall over. He also wore noise canceling headphones and double-mirrored sunglasses, padded with little cusions to keep his eyelid closed. In case of bad weather, an umbrella clips in the infrastructure for shelter.
The project is designed for the visual performance of an alternate way of occupying urban space, born partly out of fantasies of minimal need and elegant futurism, and partly out of fears of the dehumanization of space. Occupants will absorb the vertical structure of urban architecture into their bodies. The vertical sleeper is in a constant state of readiness, never succumbing to collapse. Homelessness is most often marked by the forbidden act of lying down on the sidewalk, an act that the vertical bed circumvents.
A couple more posts about this year's edition of Manifesta. Apart from Bolzano which i started covering this week, another location for the biennale is Rovereto. The Manifattura Tabacchi, an ex-tobacco factory built in the 1850s, hosts one of the exhibitions set up in the tiny city. The show curated by Adam Budak is called Principle Hope, and i must say that it kicks off jolly well.
Right after passing the ticket booth, there;s the free ice cream. Hurray! I'm lactose intolerant. Art Flavour by Tim Etchells translates into gelato flavours some key themes of contemporary art: The Body, Memory, Spectacle and The Archive.
Party goes on! In the courtyard, there is a bouquet of giant helium-filled balloons.
Ricardo Jacinto's Labyrinthitis (2007) physically alter's visitors perception by upsetting their system of balance and therefore upsets the relationship of their body with space. You can grab the bar, lift your feet and hang gently from this levitating sphere-cluster. Your weight is diminished by roughly 35kg.
However, the colour of the giant bouquet is black and its title refers to something as dark as balance disorder, the labyrinthitis. The work seems therefore almost more ominous than playful. As the description of the work states: the monumental sculptural "cloud" announces a decline of modernist utopias and articulates the precariousness of political balance.
At some point during my visit i saw Guido van der Werve's video Nummer acht. Everything is going to be alright (there's a poor version of it on youtube). I found it so mesmerizing that the rest of my visit at the ex-tobacco factory is lost in some kind of fog so i'm afraid my report from Rovereto will end here.
The film documents a performance that saw the artist walking 15 meters in front of an icebreaker in the landscape of the Finnish Gulf of Bothnia. The performance lasts only 10 minutes, the time of one roll of film but this duration bears a sort of never-ending and meditative quality.
Manifesta, the itinerant European Biennial of Contemporary Art is hosted this year by the Trentino - South Tyrol Region. It runs until November 2, 2008.
Last year at the Centre Pompidou in Paris, Philippe Rahm's installation Diurnisme was introducing the night during the day as a perverted answer to the perpetual daytime created by the modern lightening, internet and globalization. The room was bathed in a very bright orange/yellow light that triggered the production of melatonin which regulates our perception of day and night, fooling the body into thinking that it is nighttime.
Rahm is an architect of the invisible and physiological aspects of space. One of his earlier projects, Hormonorium, featured an alpine-like climate, complete with the brighter light and shorter supply of oxygen you get at high altitudes. Made of 528 fluorescent tubes, the floor emitted a white light that reproduces the solar spectrum. The very bright light stimulates the retina, which transmits information to the pineal gland that causes a decrease in melatonin secretion. Visitors were thus supposed to experience a decrease in fatigue, a probable increase in sexual desire, and regulation of moods. Besides, the oxygen-rarefied space caused a slight euphoria due to endorphin production.
Rahm is showing two new projects at Manifesta 7, the European Biennial of Contemporary Art currrently taking place in Northern Italy. Both installations engage with architecture's contingent relationship with climate, this time with a higher emphasis on the state of our planet:
The first project was exhibited in the Scenarios exhibition at Fortezza, near Bolzano. That's actually the only show i didn't visit (but if you read italian, i'll recommend you the report that SounDesign wrote of the show).
Fortezza was built in the 1830s by the Habsburgian Empire in order to defend the north/south passage through the Dolomite mountain region from two sides. For the biennale, the fortress is hosting projects which are mostly immaterial: voice recordings, text, light and landscape.
Rahm placed black-backed lightboxes over the outside of some of the fortress windows. This light installation, named Climate Uchronia, refers to how our perception of natural and artificial ambient conditions are subtly influenced by factors such as climate change.
Rahm's purpose is to re-create, inside a room, the climate and exact daylight that the city of Bolzano would experience in the absence of global warming. The installation demonstrates how today, you can still obtain a 'natural' climate but only through artificial means.
The concept is not as 'crazy-arty' as some might believe. In the UK, the Royal Society is about to launch a study aimed at reviewing the possibility of saving the planet by "geoengineering" the climate on the grandest scales imaginable.
Based on an Atmospheric Chemistry Model that sets out to remove the effects of greenhouse gases since 1850, a computer generates the uchronian climate of Rahm's installation for each minute of the duration of the biennale. The software calculates the variation of light intensity depending of the variation of the relative humidity in the air. With Climate Uchronia, the architect offers visitors the possibility to inhabit for just a moment a world that we will never know.
The second work, Météorologie d'intérieur / Interior Weather, 2007, was exhibited in Rovereto, once again in a post-industrial sites (the Ex-Peterlini cocoa factory). I forgot to take a picture of the outside of the exhibition space as i was too busy admiring the glorious Uterus Flags that graced the street right in front of the Ex-Peterlini.
Interior Weather is conceived as two spaces, one white gallery whre an abstract "interior weather" condition is produced, and the other black space, where the resultant data is interpreted.
In a brightly lit and enclosed room, sensors measure variations in light, humidity and temperature; the space is analyzed as a micro-geography in constant flux.
The results of these measurements are sent to the adjacent gallery where they are visualized as images and stories. Unlike what happened in the first gallery, stern sensors are not guiding the communication of the data. Instead, the information is freely reinterpreted in "fictional scenarios" written by French writer Alain Robbe-Grillet and visualized with a projection in the black room.
The installation suggests how the infinite combination of light, humidity and temperature parameters have the potential to generate new spatial practices and social behaviours, and in turn, new architectural forms. In opposition to previous architectural theories (namely the Form follows function position vs the Function follows form one), function and form emerge here as a spontaneous response to climate. The possible use of space is dictated only by the chance confluence of climatic parameters, suggesting new spatial practices, new forms of social behavior and new urban and architectural forms.
Born 20 years ago, ISEA, the International Symposium on Electronic Art has the objective of discussing and showcasing creative productions that apply new technologies in interactive and digital media. While i'm spending my last hours in quiet and sweaty Turin, Brisbane-based artist Priscilla Bracks is in Singapore because that's where ISEA takes place this year.
She kindly wrote this report from the main exhibition, AIR (Artists In Residence):
The juried show features 16 works arising out of a 3 month residency each selected artist undertook in Singapore, working collaboratively with local organizations.
Finally, We Hear One Another is a work by Kelly Jaclynn Andres that enables people to experience each other's soundscapes. Collaborating with the Mixed Reality Lab, Kelly made bonnet's fitted with a speaker and an extra 'ear' - a cone at the back of the bonnet that funnels sound to a microphone embedded in the fabric. Signals are transmitted to a speaker in the bonnet of a partner user, via mobile telephone blue tooth. This is a really cute idea that could - for a moment - draw users out of our regular ocular-centric approach to the world (though I would really have like the volume on my speaker to be louder as it was difficult to hear the sounds over the input of my own sonic environment. We can often readily remember things that we see, events that happen, or even the tastes of food, but how often can we recall sounds that we experience, beyond those deliberately injected into the soundscape such as music or words?
Run Silent; Run Deep by Nigel Helyer (UK/Australia) & Daniel Woo (Australia) collaborating with the Marine Mammal Research Laboratory, provides an 'audio portrait' of Singapore - in particular the area around the harbour. The interface of this work enables you to move through a stylized 'map' of the city, listening to sound recordings made using hydrophones in areas corresponding to coloured circles on the map. Surround sound in the installation space, gives the sense of a 3 dimensional map, and hand drawn images laid over the map gives it cartographic feel.
To create DIY GORI: seed_1216976400, Jee Hyun Oh (South Korea) collaborated with the Laboratory of Control and Mechatronics. The work focuses on the open source culture of the internet, and experiments with the idea that 'objects exist as evolving pieces of digital data in cyberspace where they are continually remixed by users.' To create the work, the artist selected the word 'Gori' - which in Koean means 'open hook' or the fastening and loosening of human relationships - and planted it as a 'seed' on the internet by posting the word and details of the project on a wiki. The word was then propagated on various sites. The many instances of its use on web pages was then printed on rolled corrugated for display in the gallery. The visual effect of the card is reminiscent of rolls of paper, and more conventional means of storing information.
Quartet by Tad Ermintano collaborating with HOMEVR at the Institute for Infocomm Research is an interactive quartet of instruments which are played by the audience acting as orchestral conductors. 4 video screens and photo-sensors are mounted above beautifully crafted traditional instruments. An audience member standing in front of the work is seen by photo sensors that trigger the conversion of their movements into sound.
Aurora Consergens (2008) is a collaboration between Hora Cosmin Samoila, Marie Christine Driesen and the Mixed Reality Lab. Gorgeous patterns are created on a video screen from visualizations of electro-magnetic energy given off by audience members wearing head sensing gear. I spent a long time playing with this artwork and found that the patterns do actually change radically, as I thought of different things. I was told that it works better with two people, so I sat with artist Clea Waites and we tried to think of similar things at the same time. The finer patterns apparently come from detecting the brain's alpha waves, and funnily enough thoughts about the beauty of the patterns, and other beautiful things like trees and sex, seemed to generate clear, defined, unusual patterns, which the attendant remarked he had not yet seen generated by other users of the work. At other times patterns ranged from noise to bigger less defined patterns.
There were a couple of works in the show dealing with water as their subject matter. One might be forgiven for thinking that has something to do with the fact that it rains all the time here, and the assumption is that water must therefore, be plentiful. But in truth water is as scarce here in Singapore as it is an many more arid parts of the world. A huge percentage of the water used is recycled back into drinking water, but much of the new water released into the drinking supply, is imported from Malaysia. Whilst there are a few storage reservoirs, Singapore simply does not have enough room for a centralized water catchment area, and tanks are built into apartments (though I have seen it done in Brisbane where I usually live).
The Sourcing Water project by Shiho Fukurara, Georg Tremmel and Yousuke Nagao in collaboration with the Singapore-Delft Water Alliance looks at the ancient practice of dowsing to find water across the island. Dowsing is a practice of using a forked rod (usually wooden) to find underground water. A dowser walks around with the rod which responds by tilting up or down if water is present (in response to magnetic energy). In this work the dowsing rods were enhanced with GPS and motion sensors, with a view to collecting data and creating a map of potential water sources. This map, and other interesting visualizations of data relating to Singapore were presented as a video projected map laid over a three dimensional plinth in the shape of Singapore island. However, the artists were not able to make any findings about the scientific validity of dowsing as they discovered that all maps of Singapore's ground water are 'classified' documents which authorities weren't able to release.
Clea White's The Water Book: An encyclopedia of water, looks at all water's properties both creative and destructive. The artwork is an interactive film installation where words relating to water are projected through a tank of water. This projection changes as people touch the water's surface. The effect is visually beautiful as the light streams through the water and up onto the darkened ceiling above the tank. Even the ripples on the water surface caused by touching can be seen in these reflections, and on a screen projection also in the gallery space. This clever use of light transforms a tank of water - a substance often taken for granted and rarely considered in an aesthetic sense - into a precious object of beauty.
The Eastwood - Real Time Strategy Group (Vladan Joler and Kristian Lukuc) have created another modification of the commercial version of the game Civilization. In this work, Civilization V, game play centres around the contemporary dream story of building a technology company empire. Players choose their company and instead of warriors and generals, employ CEOs and lawyers to build an army to win the war for market-share dominance.
The work critiques the use of affective labour by gaming companies and social networking sites, to produce profit for shareholders without any real benefit to the creator/user. These concepts are brought to the fore in the games various interface options such as Advisors where you can build your company's proficiency in Folksonomy (the art of classifying people into demographics), Viral Marketing, and Love Bombing (heaping love onto new members of a social group ( a technique most often associated with religious cults that is now used increasingly in social networking web forums.
The underlying code and logic of this game is the same as the original commercial version so the underlying strategy remains essentially the same: find the resources in the economy that make you successful. However unlike the original game these resources go beyond the obvious to include resources of the new economy such as loneliness, depression and boredom, which are a key to the popularity of social networking sites. This version was completed just 11 days ago so it's not yet available for download, but I'm told that it will be available from www.eastwood-gropu.com within a week or so.
Another great work in the show is Gendered Strategies for Loitering by Shilpa Phadke, Shilpa Ranade and Sameera Khan. This work features dual video screen images, a game and a sound recording of the artists discussing the differences between women's freedom to loiter in Singapore and Mumbai. I felt the sound recording was actually the best part of this work as the artist's discussion prompted me see a gendered approach to being in public space I had never thought about before. Their basic premise was that in Mumbai whilst men regularly loitered in café's, on the street etc, smoking, chatting and enjoying the act of doing nothing, women were generally denied this pleasure because a woman seen to be doing nothing in public was viewed suspiciously, or worse, as a prostitute. This attitude I think speaks volumes of the objectification of women when a women cannot simply 'hang out' without casting doubt upon her respectability. To be in public, women must be seen to be moving with a purpose. Ie she should have some reason for being there. So if a woman is waiting for a friend on the street, she would stand at a bus stop and not on the street corner, to clearly demonstrate she is waiting for something. The artists contrast this with loitering behaviour in Singapore which is apparently gender neutral. The difference in Singapore they say, is that no-one loiters. Everyone must have a purpose and move about the city in a very defined, well regulated way. Extra cold air pours out of ducts above the entrances to railway stations to discourage loitering at the doors. Little footprints painted on paths direct on which side one should walk. Even foreigners living in the city who have a culture of loitering, do so in regulated way - the Indonesians gathering in City Plaza on a Sunday, the Indian and Tamil constructions workers in Little India on a Sunday. I actually experienced this work on a Sunday and went out to Little India to test the theory. Though the streets were a sea of humanity, I was one of only 4 women I saw walking around Little India that evening - an uncomfortable, but revealing experience.