Hossein Zenderoudi (Iranian, 1937), Untitled, 1982. Hand coloured silkscreen on paper, 75 x 55 cm.
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@turtlenecks2
Hossein Zenderoudi (Iranian, 1937), Untitled, 1982. Hand coloured silkscreen on paper, 75 x 55 cm.
āāSun Woo, VESSELā, 2022ā.
Acrylic on canvasā, 91 Ć 91 cm.
Bayrol Jiménez (Mexican, b. 1984), Gato de metal [Metal cat], 2020. Oil on canvas, 180 à 140 cm
Peter Fischli & David WeissĀ -Ā How to Work Better (1991)
Matt Bollinger (American, 1980) - Wild Lettuce (2022)
Liana Finck
āWhen I was younger, someone said to me that in not shaving my legs I was āmaking a feminist statement.ā Not to go along with an expectation, you are making a statement. I think we learn from this. Whether or not we make feminist points, whether or not we speak, not complying with codes of appearance is heard as speech, almost as if your legs are a mouth and they are shouting: look at me! I had not thought I was making a feminist point, though perhaps in not assuming my legs had to be shaved legs, I was living out a feminist assumption. But in a way, the ordinariness of girls having unshaven legs is what is rendered impossible. Any acts that are not in compliance with the order of things become an imposition of a feminist agenda on the order of things.ā
ā Sara Ahmed, Living a Feminist Life
Clarence River Floodplain, Northern NSW Australia [OC] 2587 x 3449 - Author: Stu_Murphy_Artist on Reddit
āINTERVIEWER Do you think of yourself as having a relationship with God?Ā
CARSON No. But thatās not bad. I think in the last few years, since Iāve been working on Decreation and reading a lot of mystics, especially Simone Weil, Iāve come to understand that the best one can hope for as a human is to have a relationship with that emptiness where God would be if God were available, but God isnāt. So, sad fact, but get used to it, because nothing else is going to happen.Ā
INTERVIEWER Heās not available because he chooses to remove himself or heās not available because he doesnāt exist?Ā
CARSON Neither. Heās not available because heās not a being of a kind that would fit into our availability. āNot knowable,āas the mystics would say. And knowing is what a worshiper wants to get from Godāthe sense of being in an exchange of knowledge, knowing and being known. Itās what anybody wants from any relationship of love, and the relationship with God is supposed to be one of love. But I donāt think any kind of knowing is ever going to materialize between humans and gods.Ā
INTERVIEWER Is it stymied because of the nature of the beast? CARSON Because of the difference of the two orders. If God were knowable, why would we believe in him?ā
ā Anne Carson, The Art of Poetry No. 88Ā
from wendy chun, updating to remain the same, and sadie plant, zeroes and ones
on it boss
text of photo:
STEP 1
a) We recommend you to be two people for easier assembly.
While Iām on an absolute contemporary art kick, letās talk about the Handphone Table by Laurie Anderson.
Originally created in the late 1970ās, visitors entering the exhibit room would stumble upon an wooden table, a few chairs and a photo on the wall depicting two patrons at the same table with their elbows up and hands over their ears.
Naturally most visitors would sit down at the table and try to match the people in the picture. And in doing so, they would be quite surprised to hear Andersonās voice coming through their hands as if she was entering their consciousness.
What they didnāt know was Anderson had installed a secret, special speaker inside the table that transmitted sound vibrations through solid material rather than air. That is to say, the listenersā bones conducted her recorded voice.
It was a way for a performance artist to be invisible and yet still presentā¦inside a visitorās head.
I stumbled upon an alternate, updated version of this artwork at the Hirshhorn, where instead of her voice, I heard her droning, experimental music vibrating up my arms and into my ears (among many talents, she is also a composer). Still just as trippy and deliciously creepy though. ;)
āIt is funny; Iāve seen some tech folks discover my āCity Is Not a Computerā article since it was published in 2017. Some acknowledge: āSure, I appreciate the critique, but look at how much tech has advanced since this piece was published! Now we truly can model everything!ā As if we filled in all the methodological gaps over the past five years. I think this is a form of not only hubris, but also, as you propose, a form of epistemological brokenness. Itās also a broken form of teleology, wherein we assume that all of the universe for all of history has always aspired to be computational. Thereās just something really sad about that assumption to me. Really: all weāve ever wanted is to be computable? [ā¦] Some techno-evangelical folks would say that if you develop a sufficiently rich algorithm or modeling system, it can actually encompass, predict, and design for pluralism. But then there are so many things that matter in the world that donāt readily lend themselves to algorithmic modeling or ādatafication.āā
ā Shannon Mattern, On Trees, Libraries, and Other Forms of Urban Care Work
One time my rabbi told us, āimagine you had a box with a little bit of god in it. What would you do with the box?ā
So we were like ?? āWeād protect it and keep it nice and clean and polishedā and he was like āyour bodyās that box. Stop eating markersā
i like to pretend i already died and asked god to send me back to earth so i can swim in lakes again and see mountains and get my heart broken and love my friends and cry so hard in the bathroom and go grocery shopping 1,000 more times. and that i promised i would never forget the miracle of being here
Encyclopedia of an Ordinary Life, Amy Krouse Rosenthal
tell me my prof didnāt upload the reading by photocopying his kindle reader page by page
bruh
this man out here trying to teach a context on sociotechnical interaction or digital policy or whatever like we shouldn't be studying HIM.
Excerpt from Greeting by Marjorie Welish