My good news of the day is that my university (University of Southampton) confirmed that I have been promoted to full professor. It comes with a fancy title Professor in Technological Culture & Aesthetics and kicks in next month for the new academic year! Big thanks to Winchester School of Art, its head Ed D’Souza and other colleagues for the support!
Or in other words:
We at the Winchester School of Art (#WSA) are hosting this lovely little event – with quite the trio: Benjamin Bratton, Jordan Crandall and Ed Keller are coming to Winchester for meetings and agreed to give a joint panel on Design, Biopolitics and Contemporary Technological Realities – and imaginaries we might want to add.
More info here, and below their titles for the short interventions in the panel:
Benjamin H. Bratton: “On Platform-Based on Robotics”
Jordan Crandall: “The Materiality of Drones”
Ed Keller: “Shadow Ecologies, An Alternate Biopolitical History”
Winchester School of Art PhD students have a lovely exhibition up at Hartley library in Southampton. Image-Text-Object: Practices of Research features the range of practice-based research we engage in at the School but also underlines more broadly connections of theory and practice. Curated by Jane Birkin, the pieces illuminate through various different materials the critical audiovisual, installation and time-based mobilize as insights to cultural reality. From archives to gender culture, to non-Western perspectives, contexts of religon and culture and in general, image-text relationships, the pieces are themselves ways in which to unfold the methodologies of practice at a research-led art school (WSA is part of the Russell Group University of Southampton).
“Notes on Practice” the first pages of the short catalogue leaflet promises. “To text experimentally, to put to test; n. the actual application or use of an idea, belief, or method, as opposed to theories relating to it; v. to perform an activity or exercise a skill repeatedly or regularly in order to acquire, improve or maintain proficiency.” The dictionary definition resonates with the manner of doing things as research. But the exhibition also reminds that theory itself is a practice that unfolds through its engagements – the necessity to stay open to the encounter of – the world in its audiovisual, affective materiality.
Art schools occupy an interesting role in post World War II Britain, addressed also in John Beck and Matthew Cornford’s Journal of Visual Culture-text “The Art School in Ruins“. Indeed, it’s an important realization that with the increase in generalised discourse about “creativity” which penetrates the social and economic fabric – including business-talk – the waning of art schools has been ensured by lack of public funding. It is telling of a current odd ideological production of reality of creative culture. In current contexts of importance of art and design, it is encouraging to see how notions of art practice emerging in a university context too can inform the wider set of academic and critical questions in visual culture and design; textile and fashion; as well as gender and political reality (of for instance post-Communist era as in one of the pieces).
Winchester School of Art are one of the partners of the transmediale-festival, which takes place again in January/February 2014 in Berlin. This short text below is a sort of a trailer to our bit for the event: the text is co-written by myself and Ryan Bishop and the the contribution to tm14 is likewise co-curated by us. The text gives an indication of some of the themes we will discuss during the festival and conference week, and it draws on some of our work on these topics: Ryan’s writing on the four elements and contemporary aesthetics, and my work-in-progress book project on “geology of media” and what I pitch as the anthropobscene – a new geological era catalysed by the corporate capitalist measures of depletion and exploitation.
Ryan Bishop and Jussi Parikka:
The Elemental Media Condition
Ever since such early geologists as James Hutton and Charles Lyell voiced a distance from biblical time, the Earth has had a proper history. The natural historical durations of the Earth have, despite academic disciplinary divisions, always intertwined with human history. In the current moment, the complex interactions of the two seem more prescient than ever. To follow in the footsteps of Dipash Chakrabarty, the horizon of the anthropocene forces historians to think of durations of nature as entangled with social history, and the historiographical functions of temporality need to be considered alongside such vectors that acknowledge the work of capitalism as a specific epoch. In this sense, we would like to refer not only to the anthropocene as the debated new geological era in scientific classification, but also what can be called the anthropobscene. This portmanteau word combines anthropocene with obscene, thus highlighting the vicious exploitative actions of corporations, governments and other agencies operating on different levels: from human individuals to multigovernmental organisations and transnational corporations. In much the same manner that Jean Baudrillard reconfigured the subject-object relationship placed within a scene as a network-screen relationship in the obscene, the anthropobscene reconstitutes the relationship between human scales of intervention into those of the geological. Thus, amongst other things, it refers to the obscenity of heavy pollution of the earth and the air, bringing back discussions of the four elements as found in the Pre-Socratic thinker Empedocles, whose writings strike both ancient and contemporary chords. Cultural theorists, such as Gary Genosko, have voiced an urgency for a renewed consideration of the elements.
For Empedocles, humans, nature and the universe contain the same elements. Flesh and blood are composed of approximately equal parts of earth, fire, water, and aether: the four elements that constitute the universe. The entire material world for Empedocles comes from the mixture and amounts of these four elements, the mixing of which he likens to paints on an artist’s palette with their different effects due to combinatory portions. This insight of multiple and diverse substances generated through combinations and proportionality becomes a cornerstone of modern science and chemistry. The harmony of Love and the discord of Strife result from the proportionality of the elements with each constantly changing and warring with the others. The Empedoclean elements of this cosmogony and in nature constitute both media and content. They make, transform and destroy at the same time.
Empedocles’ writings use physics to derive an understanding of ethico-political, even moral, laws. In the teaching of Empedocles the problem of substances as they present themselves to us takes a specific form: how do the Many come from One and One from Many? The primary and ultimately determinate forces behind the various manipulations, combinations and transformations of the elements in Empedocles are in the standard translations Love and Strife, which move in cycles of harmony and disharmony that reign over all of nature, including humans, fish, beasts and birds. But the elements are not simply passive recipients of the forces of Love and Strife. They can and do themselves act as causal agents, influencing the waxing or waning of Love or Strife.
Contemporary media culture can be opened up through such a consideration of elements. Indeed, as the philosopher Erich Hörl has argued, the technological is one crucial condition for the discourse – and practical existence – of this hypothetical anthroposcene – and anthropobscene, we might add. For artists such as Robert Smithson in truly Empedoclean fashion, the tectonic realms of the Earth and the mind are interconnected. Smithson’s account amounts to a critique of the McLuhan-focussed idea of technology as extensions of Man. Instead, for Smithson, writing in 1968 in Artforum, it is elemental. One is here tempted to think it is elemental in the sense of the Pre-Socratic four elements, as well as elemental in the sense that those elements are more crucial than ever for a consideration of the biopolitical condition. Such aspects range from the materiality of data mining to environmental exploitation.
Technicities is a new book series, edited at the Winchester School of Art by my wonderful colleagues John Armitage, Ryan Bishop and Joanne Phillips. The series is published by Edinburgh University Press, and is promising to “publish the latest philosophical thinking about our increasingly immaterial technocultural conditions, with a unique focus on the context of art, design and media.” Armitage and Bishop are two of the co-editors of Cultural Politics-journal, which should give some idea what sort of books they are looking for.
Transmediale has released its theme for 2014: afterglow. It refers to the feeling of “after”, “post” the digital enthusiasm that branded the past decades, and now somebody needs to pick up the trash. The theme summons connotations of trash, waste and other aftereffects of the digital, both material and immaterial.
Winchester School of Art is happy again to be official partner of the transmediale-festival and participate in curation of some of the academic content. Below more info on transmediale-theme – and a link to the call for works.
The digital revolution is over again and this time “YOU” lost.
In the wastelands of its aftermath, what is still burning?
With the theme afterglow, transmediale 2014 suggests that in a world where resources (human, bodily, material, environmental, economic …) are more and more used up, the digital does not any longer stand up to its promise of antiseptic high-tech worlds and opportunities for all. On the contrary, digital culture is more and more becoming a post-apocalyptic wasteland ruled by a few powerful clan leaders. Still, digital culture is full of things that shine and glow, both promising and uncanny: from social media to big data. On the one hand, this afterglow can be seen as an extreme expression of the wasteful state of digital culture (excess, overload, endless repetition, pre-emption of meaning, exploitation), but on the other hand, as “one man’s trash is another man’s treasure”, this afterglow is also providing the transition to new forms of being. If we are living in a post-digital culture, then afterglow is what characterises its aesthetics and politics during the transition to new cultural forms that are still unknown to us.
In the 2014 edition of the transmediale festival, the idea of an afterglow of digital culture is taken as an opportunity to speculate on positions that lead beyond the digital: not beyond the digital in a literal sense as in doing away with digital technology, but beyond the digital as a metaphysical character that overcodes all forms of existence. Even a supposedly critical term like “post-digital” is in this sense only promoting an idea of the contemporary and of the future as predetermined by the digital. Instead of revelling in the hypes of the post-digital, we invite the contributors of transmediale 2014 to reflect on this afterglow: to exploit our nostalgia for the pre-digital through the use of trashed technologies, ideas and narratives and/or to imagine new modes of existence and new modalities of critical intervention, by junking the afterglow of digital culture.