April 21st, 2010

Glass House, a photo series by James Welling on-view at the David Zwirner gallery in New York, consists of sixteen large-scale framed prints and six smaller framed prints.

Each of the prints depicts either the Modernist “Glass House” residence designed by Philip Johnson in 1949 in New Canaan, Connecticut or further architectural and sculptural elements located on the forty-seven acres of the House’s grounds.

In each digitally-captured image on view through the gallery’s white-walled rooms, the artist experiments with a wide range of lens filtration techniques, resulting in lushly-saturated colors grading over the figure of a giant glass cube (or similarly Modernist iconography) in the midst of the pastoral Connecticut landscape.

Despite the presence of varying seasons and light conditions portrayed throughout the photographs, though, the project as a whole projects a feeling of day-dreamy late-afternoon melancholy and reads in dialog with certain late 1960s psychedelic album covers or the lens flare effects favored by certain European cinematographers of the same era.

Digging a bit deeper into the work, though, one begins to view the significance of these images beyond their somewhat nostalgic sensual power.

First of all, the key technical variable is the variation of filters between the artist’s camera lens and his subject matter.

As one views through the twenty-two photographs on-display here, one begins to view their filters and their filtering (as they are the primary agent of change between the individual photographs in the series) as much as one views their subject matter (the Glass House).

The decision to photograph this particular building is decisive as it illuminates a framework around which to view the process of filtering.

In a project picturing various filtrations on the landscape, the “transparent” glass of the Glass House becomes visible as just one more of these filters – one more obstruction between one’s self and “reality.”

This becomes more intriguing when one considers that the Glass House, in particular – as an idealized model of Modernist ideology – sought to provide a neutral, objective, totally transparent space through which one could look out onto the world.

However, as history has demonstrated, the Modernist vision of objective transparency is hardly without a point of view; it is, indeed, a wildly distinct lens through which to filter one’s view on reality – no better nor worse than any of the varieties of filters employed by Welling through the series (which is fine [it’s not as though there’s something that would be more objective]).

Finally, with all of this in mind, the work offers one more (unintended) kick.

Moving through the gallery space, one views the photographs – yes; but one also views the glare of the glass filter between themselves – as viewers – and the photographic print:

A “neutral, objective, totally transparent” window reflecting back one’s own contextualization in the “neutral, objective, totally transparent” space of the white cube in which all of this is occurring.

April 20th, 2010

“Hydrate and Perform,” one part of a two-part solo exhibition of the work of Tobias Madison at the Swiss Institute, features sculptures and prints which function as synthetic visions of the natural world.

The sculptures in the exhibition are divided into a pair of categories:

1. Translucent horizontal cubes which are filled with a variety of colors of Vitamin Water.

In approximately half of these tanks the artist has placed artificial bamboo shoots which poke out of the tops of the tanks.

The effect of these bamboo shoots is to both frustrate the strict cubic linearity of the sculpture and compound the sense of artificiality introduced into the work through the use of the Vitamin Water.

2. Translucent vertical cubes which are filled top-to-bottom with claustrophobically-confined, paint-splattered artificial plant arrangements.

These cubes are supported upon minimal vertical bases – the surfaces of which are combinations of various faux wood patterns.

The prints in the exhibition, likewise, are divided into a pair of categories:

1. A series of large, framed scans of compact discs which have been digitally-manipulated to appear as though they have melted and spilled down the page like paint spilling down a canvas.

2. Several un-framed prints of similarly digitally-manipulated imagery which is no longer legible as the representation of any particular object – it reads not as a melting CD, but rather as the melting effect itself.

In combination, these sculptures and prints frame not just the artificiality of natural elements and phenomena, but – through their aestheticized / fetishized presentation – frame the desire for artificiality itself wherein artificial water is more desirable than actual water and the effect of “liquification” overruns the effect’s functional representational application.

However, there is another (perhaps unanticipated) formal element occurring here which is worth mentioning.

In the tanks of Vitamin Water, one views blocks of colorful, über-artificial water – yes; however, one also views the accumulation of dust and debris which has gathered in the corners and walls of the tank, disrupting the vision of total, almost evil, artificial cleanliness.

This trace of naturally-occurring entropic process is, like the dust “breeding” on Duchamp’s Large Glass as photographed by Man Ray or Smithson’s vision of crumbling cinematic apparatus, a death mask – a reminder that even the hyper-virtualized quality of contemporary experience is always already a ruin.

April 19th, 2010

From Return from the Stars (1961) by Stanislaw Lem:

The Coronation was quite a simple matter. They put a man in a suit, took him up into orbit, and at an altitude of some hundred thousand kilometers, where the Earth shines like the Moon enlarged fivefold, simply tossed him out of the rocket into space, and then flew away. Hanging there like that, moving his arms and legs, he had to wait for their return, wait to be rescued; the spacesuit was reliable and comfortable, it had oxygen, air conditioning, a heater, and it even fed the man, with a paste squeezed out every two hours from a special mouthpiece. So nothing could happen, unless maybe there was a malfunction in the small radio attached to the outside of the wearer. There was only one thing missing in the suit, a receiver, which meant that the man could hear no voice but his own. With the void and the stars around him, suspended, weightless, he had to wait. True, the wait was fairly long, but not that long. And that was all.

Yes, but people went insane from this; they would be dragged in writhing in epileptic convulsions. This was the test that went most against what lay in a man – an utter annihilation, a doom, a death with full and continuing consciousness. It was a taste of eternity, which got inside a man and let him know its horror. The knowledge, always held to be impossible and impalpable, of the cosmic abyss extending in all directions, became ours; the never-ending fall, the stars between the useless, dangling legs, the futility, the pointlessness of arms, mouth, gestures, of movement and no movement, in the suit an earsplitting scream, the wretches howled, enough.

April 16th, 2010

Avatar in 3D by Artie Vierkant is a slowly-spinning animated 3D sphere.

On the surface of the sphere, the entire one hundred sixty-two-minute runtime of the film Avatar has been warped and stretched-out in order to cover the total surface area of the sphere.

By turning Avatar into an image object – a “thing” – the work illuminates how Avatar itself is not just a movie, but a gigantic meme, an entire world, extending well beyond the runtime of the film.

One of the most significant developments in film history is George Lucas’s recognition that Star Wars is not just a movie, but a franchise that fans can wander around in via all of the extra media and merchandise that surround it.

In a hyperreal world of endless media unreality, consumers have the desire and now the ability to amble through metaverses, consuming media franchises in ways that diverge from simply sitting in a theater and watching projected light for two hours.

The slow, painful death of movies is a testament to this as consumers now prefer the scope of entire television series or massively multiplayer game universes like Halo or World of Warcraft.

In the event that someone wants to go to the movies, it’s to see a new installment of a franchise that expands the world of the characters; in the event that someone wants to read a book, it’s to read an installment of a series like Harry Potter, Twilight, The Girl with the Dragon Tattoo, or George R.R. Martin’s Game of Thrones books.

Films are still on some level stretches of time told through cinematic language, but they are now also, perhaps primarily, things, objects expanding through the Internet and culture at large.

This is what Vierkant’s work shows me.

An avatar for Avatar.

April 14th, 2010

At Light Industry in Brooklyn, the artist Paul Slocum recently exhibited a re-constructed 1966 Dr. Who episode which long-time fans of the series feared was “lost in time” following a spat of sweeping reductions from the BBC’s entire television archive during the 1960s and 70s.

The BBC’s discarding of this particular Dr. Who episode was not personal, but economic – they were looking for a way to save money on media storage.

In the current epoch of media storage technology, though, the data cloud affords ample room to archive and database this or any other Dr. Who episode.

And, indeed, in response to this hunger, fans of the show and, eventually, the BBC itself have subsequently played the role of the “time-lord,” travelling back in time and re-constructing several of these lost episodes.

As one views-through this particular episode re-construction, which was conducted by the BBC, one listens to an original audio track and views two key visual elements:

1. The first is the rough-hewn re-construction of the episode itself which consists of explanatory text as well as black-and-white production stills and video footage scraps depicting low-budget sci-fi sets and costumes intermingling with actors frozen in time.

There’s a surrealistic, dreamy quality to the visual rhythm here and the lack of clear connection between the images on the screen to the soundtrack reminds one of, say, the Chris Marker film La Jetée which is, likewise, a time-travel story told through an audio track and a series of black-and-white still frames.

2. The second key visual element in the re-construction, though, is the shifting background of solid colors intermingling with random number and letter strings under which this episode re-construction plays-through.

This shifting background imagery reads as “tech” or “sci-fi future” or “futurity”; however, it does so in a notably different way than those same words would find their meaning in the imagery of the episode re-construction – (they read here – not as better or worse – but simply as if from a different era – perhaps the mid-1990s [there’s something Gattaca about the background’s look] – in any event, equally historically dated – dead).

At the end of the episode’s narrative, the Doctor (one vision of the future) “dies” and is – then – re-generated into an entirely new Doctor (another vision of the future) with an entirely new take on the role of the “time lord” who will, nevertheless – play-out an old story:

Like the Doctor before him – this new Doctor will die and be re-generated and, then, that Doctor will die and be re-generated and so on and so on and so on and so on.

Slocum’s further re-contextualization of the episode re-construction itself provides an even deeper layer of re-generation:

One views here neither the obsolete imagery of the episode re-construction nor the obsolete imagery of the background of the re-construction nor the collision of the re-construction and its background, but rather an endless chain of dead re-generations of the future extending forever.

April 13th, 2010

In the film Avatar, the audience may be responding less to special effects or political messages and more to the dramatization of the following uncanny phenomenon:

1. The inhabitation of a different form-of-being accompanied by the immediate rejection of any preliminary advice or testing concerning the operation of this form; aching to run wild.

2. The accompanying understanding that when one inhabits an avatar, one is, then, burdened with responsibility because – as it turns out – one simultaneously inhabits a broader spiritual network of avatars – each of which exists through both their “avatar bodies” as well as this network.

One is not free, but rather cast from one political context to another. A tension here is that, while the film makes this phenomenon into the stuff of science-fiction myth (like a wise old man’s warning about a world wherein this experience could occur, but, thankfully, hasn’t yet), the drama of Avatar is a very actually-occurring phenomenon requiring a thorough exploration of the ripples it sends through daily experience.

Avatar is the daily grind of logging-on-to the Web, negotiating the management of one’s virtual persona as well as this persona’s relation to the databased network. The problem with the idea of dramatizing these phenomena as if they were an actual part of “real life,” though, is that the pictures one has in their minds of “realism” doesn’t include the Internet or virtual experiences.

“Real life” is the alcoholic mother, the lonely small-town basketball coach, not the Internet avatar.

In the history of literature, though, certain authors have developed a “third way” in-between what looks to the viewer like a work of “realism” and what looks to the viewer like a work of “science-fiction”.

Crash by J.G. Ballard, Fear and Loathing in Las Vegas by Hunter S. Thompson, and VALIS by Philip K. Dick; they double as a form of literary stream-of-consciousness sci-fi and sharp-eyed, stick-to-the-facts reportage of the contemporary scene; and as the reader shuttles between these understandings of the work, the understandings themselves may blur as mutated pictures of what one means when they say “realism” or “science-fiction” emerge.

April 9th, 2010

6312414236 by Damon Zucconi is in dialogue with his Continuous Line Drawings as the same technologically-mediated drawing technique is employed and the resulting work projects the sense that one is viewing both a drawing as well as the continuous creation of a drawing.

As it turns out, the numbers are, in fact, Zucconi’s own mobile phone number – (631) 241-4236 – as it is displayed on his artist’s website.

The body in the network is there and not there – one has an idea that one knows where it is, but if one is asked to grasp it, the body in the network changes its context (and keeps changing – always just out of reach).

In Zucconi’s own words:

[…] it’s a method of extending a line in space that connects to my mobile body. Connecting to where I am now; a present-tense…

April 8th, 2010

The Continuous Line Drawings series by Damon Zucconi consists of (what is displayed to date, anyway) fifty-four short loops (at the most a couple of seconds per loop) – each of which consists of a single action – a jagged line being drawn.

These line drawings, though, are not representations of the artist’s hand painting in a studio or over a pane of glass (as in the films on Picasso and Pollock).

Rather, they are representations solely of the line itself being drawn over a field of black as if they were a screen-capture from a digital painting program (which they’re not – on the contrary, they were created with a tablet and a piece of custom software which captures, plots, and plays-back the drawing gesture).

The lines in each loop begin to fade away as soon as they are drawn, resulting in a “ghosting” effect (in this sense, they look like hyper-complicated representations of the heart beating as it rises and falls in a classic EKG monitor).

However, the rigorous looping combined with the very short run-times of each loop results in the continuous retracing of each line’s path so that just as a point in the trajectory of a given line drawing is about to completely fade away, the drawing of the line from the following loop picks up the slack, breathing new life into the line and sustaining an afterimage of a full shape drawn by the line.

When one views these elements as a whole, then, one views both:

1. An un-changing object (one does see a static shape outlined through the looping drawing of the line).

2. As well as flux (the continuously executed temporal event of the line being drawn).

Each work in the series thus plays with this tension between the work as a spatial object and the work as a temporal object (or alternatively, an understanding of an artwork as a creation and an understanding of an artwork as creating).

To that end, Zucconi alters the frame-rate at which he records the drawing of each of his lines.

So, in drawings with relatively high frame-rate recordings (say, sixty frames-per-second), the action appears “fast” and, thus, the “object-ness” of the shape drawn by the drawing-action is rendered more legible and vice-versa.

When one views through each work of the series, then, one begins to picture the differences between each drawing and between each drawing-time.

Additionally, when the artist projects these works in physical space, his objective as an artist, then, becomes to create a harmony (or dis-harmony as the case may be) between the physical architecture and the frame-rate of the drawing.

The work becomes site-specific.

April 7th, 2010

Rumble (1993) is a work created in 2009 by Kari Altmann.

She plays a YouTube clip depicting hand-held, date-stamped camcorder footage of a rumbling Malaysian landslide dating from 1993 through the yooouuutuuube.com video mosaic effect generator.

(Yooouuutuuube.com is a tool wherein one enters a YouTube url and a “size” for the video referenced in the url which results in – first – the creation of a domino [or rumble] effect of multiple “screens” – each of which plays the video just a hair off of the time of the one preceding it – and – second – the eventual filling-in of the entire screen with these streaming, out-of-sync video ripples – each of which contains several to dozens to hundreds of the original videos in an ongoing mosaic flicker through the run-time of the video.)

A point to note is that the artist included the date of the original landslide video, 1993, in her title.

This isn’t something that artists typically do.

So, what makes the date 1993 worth including in the title?

Well, what happened in 1993?

For one thing, CERN (the same Swiss organization behind the Large Hadron Collider) announced that the World Wide Web would be free to enter for anyone with an Internet connection.

In much of Altmann’s work, she equates the Web database with an archaeological site or a landscape that one can sift through.

In 1993, this landscape came into being with a rumble.

That’s what the work shows me.

April 6th, 2010

Kevin Bewersdorf was doing okay for himself.

1. He was a co-founder of the Internet surf club Spirit Surfers.

2. He was developing a prolific and popular collection of photography, texts, performance pieces, and music on his website maximumsorrow.com.

3. He had (amongst other exhibitions of his physical work) a solo show at the V&A Gallery in New York, and a two-person show with Guthrie Lonergan at the well-known And/Or Gallery in Dallas.

In short, Bewersdorf was building an impressively dense archive of work with a strongly growing reputation both on and off the Internet.

(He had good “stats.”)

What, then, to make of his decision in early 2009 to take this archive of work off of the Internet, destroying it as well as whatever traces he could find of it left, and replacing it with a single work – an in-progress performance piece he calls PUREKev?

PUREKev is a highly-focused, three-year long performance in which Bewersdorf very gradually diminishes the size of his artistic avatar – a looping clip of over-exposed home video footage depicting a firecracker flickering – against an (International Klein?) blue field over which it flickers.

There’s something poetic about this idea which draws one to its premises and, then, carries one beyond the auto-destructive act which preceded it.

Still, though, what justifies the relatively extreme length of three years?

Would one, after a year, of watching Bewersdorf’s little light growing smaller and smaller, still care?

And, indeed, that’s the gambit of the work:

Bewersdorf made a wager that there is something to his gesture which – despite its simplicity – is intriguing enough for one to follow and keep following, each return a new wave of illumination into the work’s significance.

In my own experience of the work, this is – so far – true.

I can’t say that I look at purekev.com everyday or even every month, but I do return to it every now and again on a somewhat regular basis (as in a pilgrimage) and, when I do so, I never leave satisfied or dis-satisfied, but, rather, pleasantly held in suspension – not sure where to put my finger, but interested in fingering it nonetheless.

When I go to the site today (April 6th, 2010), I – at first – don’t view the flickering light at all.

Rather, I view a blue void through which I scroll to – then – find the little, flickering light at the bottom of the page, surrounded by blue.

As I’ve followed Bewersdorf’s performance, its value to me has begun to reside less in the tracking of his flickering light and more in its tracking of the field upon which it flickers.