Cartographic Operations-exhibition is on at the Level 4 gallery in Southampton (Hartley Library). Supported by AMT, it features work from Winchester School of Art practitioners addressing maps. Jane Birkin, Abelardo Gil-Fournier, Sunil Manghani and Ian Dawson’s pieces address the main theme: “In Bernhard Siegert’s ‘The map is the territory’, he refers to the idea of ‘cartographic operations’. The suggestion is that our way of seeing the world is not simply represented in maps, but that map-making is itself a play of competing signs and discourses producing our subjecthood. These are the coordinates we come to live by, which in turn influence the marks and signs at our disposal when we seek to make and share representations of the world.”
One of the pieces is Jane Birkin’s 1:1 which is described and show below. It opens up the exhibition space to the depth of the surface by making visible the electric current and metal inside the wall. While it can be read in relation to some earlier pieces of contemporary art it also speaks to the current work in critical practices of infrastructure.
From the catalogue text:
Jane Birkin’s 1:1 is a direct mapping of infrastructure behind the white space of display. It is a piece produced by performative procedure: a regulated operation where authorial control is established at the outset and rules are strictly followed. Electric current and metal are plotted using a DIY store metal/voltage detector and the information transferred simply to print.
There are literary precedents for mapping at this scale. In Jorge Luis Borges’ short story On Exactitude in Science cartography became exactingly precise, producing a map that has the same scale as its territory. And, in Lewis Carroll’s Sylvie and Bruno Concluded, a German professor tells how map-makers experimented with the use of ever larger maps, until they finally produced a map of the scale of 1:1. ‘It has never been spread out, yet’, said the professor. ‘The farmers objected: they said it would cover the whole country, and shut out the sunlight!’ In this case, the gallery wall is covered, shut off from light and eyes. Although 1:1 is an impassive engagement with the rule-based activity of cartography, it simultaneously performs an affective act of display.
In this video, myself and Ryan Bishop talk a bit more about what the new research group (or office) Archaeologies of Media and Technology does and how it sits as part of the research and practice at Winchester School of Art.
In addition, a new interview with me (conducted by Thais Aragão) is now online and available in English and in Portuguese. The interview is focused on AMT as a platform for practice and theory and how it connects to themes in media archaeology and digital culture research.
You can find AMT online at: http://www.southampton.ac.uk/amt/
and on Twitter at @amt_office
I was invited to talk at the Serpentine Gallery’s Miracle Marathon this year. My take on the theme was to talk of the underground and the occult worlds of the long legacy of the Cold War. I performed with Emma Charles’ film White Mountain. Here’s the video of the talk.
The Istanbul Design Biennial launches this week and we are glad to announce to be one of the invited participants. Our project with Ayhan Ayteş on the Middle-East legacy of technology and design is exhibited in the Studio X space. Besides featuring objects from this particular historical period of approximately 800-1200, the idea is to make this heritage enter into a conversation with speculative design, an alternative geopolitics of technology and imaginaries of design and media. This is executed in the form of seminar with Laura Marks and Azadeh Emadi (19th of November) and a workshop (November 20) on the design fictions and media archaeological imaginations of past futures, and imaginary realities of Middle East and technology. A lot of our thinking behind this programme has been influenced by the Variantology-project (Siegfried Zielinski et al).
Below is the short text we wrote for the catalogue of the Istanbul Design Biennial.
Jussi Parikka and Ayhan Aytes
A Media Archaeology of Ingenious Designs
Modern European culture has positioned early mechanical clockworks as key contraptions and symbols of the machine age of industrialism, later computer culture, and of the old new media of visual technologies (microscopes, telescopes and more). European humanism prescribed a mastery over technological culture while building automata as luxury machines intended to amuse and awe. This technological culture also resulted in questions about what the human is. But answering the question are we human? necessitates the further questions of when are we human, and where are we human?
When instead then? What if you start this story in an alternative fashion, in a different time and at a different place? What if you start with a speculative mind-set relating to existing but often forgotten histories of the design of the human and its doubles: technologies of automata and of the measurement of the world, alternative cosmologies in which advanced media machines are born as part of Muslim culture?
An alternative modernity: Baghdad since the ninth century and the Bayt-al-Hikma (House of Wisdom) supported by caliphs and their viziers as a special place of scientific knowledge. Nowadays we would call this an interdisciplinary laboratory for science, design and technology. Translations of texts and an enthusiastic interest in mathematics, logic, medicine and other sciences mix with innovations in design. A world of musical automata that work instead of humans; design prototypes for various machines that reach a sort of apex in Al-Jazari’s celebrated Book of Knowledge of Ingenious Mechanical Devices (1206), which functions not only as a historical source on this rich culture of invention but also as a speculative design manual for an alternative technological culture.
In The Difference Engine, their 1990 science fiction novel, Bruce Sterling and William Gibson pitched a similar sort of idea relating to 19th century Victorian culture as part of a steampunk imaginary: what if the modern age of computation had already started then, a hundred years earlier than thought? Rewind further back in time: What if the age of programmable machines and advanced technologies could be said to have started in the “Arab-Islamic Renaissance” of 800-1200? We could then look at early devices like astrolabes as instruments of planetary design that mediate an understanding of the positions of the sun and the stars in relation to human practices such as prayer times. Besides technologies of time and location needed for the structure of everyday religion, programmable machines functioned as prototypes for computing by way not only of Muḥammad ibn Mūsā al-Khwārizmī’s “algorithm” but also the The Banū Mūsā brothers’ programmable musical machine.
Such examples beg us to alter our historical focus to a different age and a different region. Automata mirror and deflect, distort and circulate as machines of imaginary and real extensions of the supposedly human. They also question how human practices can be automated in the uncanny lives of technological artefacts. Automata are machines that situate questions of the human and its others as part of a deep-time media archaeology of robots and automata, and alternative geographies of design culture. Ask what the human is, and you also implicitly ask: what is not human, what is just about human, and what is barely human.
Marks, Laura, Enfoldment and Infinity. An Islamic Genealogy of New Media Art (Cambridge, MA: The MIT Press, 2010).
Nadarajan, Gunalan “Islamic Automation: A Reading of Al-Jazari’s The Book of Knowledge of Ingenious Mechanical Devices (1206) “ in MediaArtHistories, ed. Oliver Grau (Cambridge, MA: The MIT Press, 2007), 163–78.
Zielinski, Siegfried and Peter Weibel (eds.), Allah’s Automata. Artifacts of the Arab-Islamic Renaissance (800-1200). (Berlin: Hatje Cantz, 2015).
Water Serving Automaton,The Book of Knowledge of Ingenious Devices (1206) (Topkapi Sarayi Libray, Ahmet III, Ms. 3472).
I am happy to announce that the Turkish artist, technologist Burak Arikan’s exhibition Data Asymmetry opens in November at the Winchester Gallery (at the Winchester School of Art).
The exhibition addresses critical mapping as a way to understand data culture. The pieces raise questions about the predictability of ordinary human behavior with MyPocket (2008); revealing insights into the infrastructure of megacities like Istanbul as a network of mosques, republican monuments and shopping malls (Islam, Republic, Neoliberalism, 2012) ; remapping and organising recurring patterns in the official tourism commercials of governments with Monovacation (2012); exploring the growth of networks via visual and kinetic abstraction with Tense Series (2007-2012); and showcasing collective production of network maps from the Graph Commons platform. As the works emphasise, the aim of the Graph Commons is to empower people and projects through using network mapping, and collectively experiment with mapping as an ongoing practice.
Previously Arikan has had his work shown at venues such as the Museum of Modern Art New York, Venice Architecture Biennale, São Paulo Biennial, Istanbul Biennial, Berlin Biennial, Ars Electronica and many others.
The exhibition opens November 10.
In addition to the exhibition in the Winchester gallery, Arikan is organising a workshop on critical mapping and network graphs at the Winchester School of Art.
Arikan’s visit also includes another workshop in London at the British Library and as part of the Internet of Cultural Things-project. The visit to Winchester is also supported by the AMT research group at WSA.
For more context on Arikan’s art practice, please find here an audio interview I did with Arikan on stage at transmediale 2016 in Berlin.
For information and queries, please contact me: Contact details.