@voidsurfing - Tumblr Blog

t0genesis

Old building next to my studio

makingimages

alexaives

Cadgwith, Cornwall

weltenwellen

Ripe Peach Louise Glück

#w #s

tepot

Of course, museums do not produce art; neither do they distribute art. They sacralize it. It’s important to underline the connection between property and the sacred. To sacralize is to exclude; it’s to set something apart from the world, whether because it is sacred to an individual (“private property”) or sacred to something more abstract (“art” “God,” “humanity,” “the nation”). Any revolutionary regime changes existing forms of property, and the organization or reorganization of museums plays a crucial role in this process, since the forms of property that exist within museums represent the summit of the pyramid. They are the ultimate wealth that police protect, and that the industrious poor can only see on weekends.

Virtually all museums today operate in a way that produces and maintains hierarchy. By archiving, cataloging, and reorganizing the museum’s space, they draw a line between “museum” quality and “non-museum” quality objects. But there is no ultimate contradiction between commoditized art and art considered inalienable and not to be sold, because they are simply two variations of the sacred as radical exclusion. The fact that these objects are surrounded by armed security and high-tech surveillance simply serves to underline to any visitor how much their own creative acts (songs, jokes, hobbies, diary entries, care for loved ones, and precious mementos) are of no particular significance, and therefore, that visitor will need to return to their non-museum life and continue to carry on their “non-inessential” job producing and maintaining the structure of relations that makes museums possible. Much like the cathedrals they were meant to replace, museums are there to teach one one’s place.

In the same way, the art world—as the apparatus for the production of objects, performances, or ideas that might someday merit being sacralized— is based on the artificial creation of scarcity. In the way that police guarantee material poverty, the existence of the art world—in its current form—could be said to guarantee spiritual poverty. What, then, would an abolitionist project directed at the art world actually look like?

David Graeber and Nika Dubrovsky, "Another Art World, Part 3: Policing and Symbolic Order" (2020)

if only you was you again

ps1

Flowering Wave

daughterofchaos

The chapel of Saint-Hubert at the Château d'Amboise in Amboise, France

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nubbsgalore

slope point, the southernmost tip on new zealand’s south island, is hit with such persistently violent southern antarctic winds that trees grow in the leeward direction. (click pic or link for credit x, x, x, x, x, x)

thewinterotter

Posted by Steven Payne to Facebook group British Medieval History:

People in the Middle Ages valued sweet smelling breath and bodies, seeing them as desirable, so there is a great deal of evidence from the period of tooth pastes, powders and deodorants. Contrary to the typical Hollywood depiction of medieval peasants with blackened and rotting teeth, the average person had teeth which were in fairly good condition, mainly due to the rarity of sugar in the diet. Most medieval people could not afford sugar and those who could used it sparingly. Archaeological data shows that only 20% of teeth had signs of decay, as opposed to 90% in the early twentieth century. The main dental problem for medieval people was not decay but wear, due to a high content of grit in the main staple, bread. For deodorants, soap was available for the wealthy, but a variety of herbs and other preparations were also used. Soapwort is a plant native to Europe and Asia which, when soaked in water, produces an effective liquid soap. Mint, cloves and thyme were also extensively used by simply rubbing into the skin, and alum (hydrated potassium aluminium sulphate) was an effective deodorant. I am trying to keep to 14th century technology on my pilgrimage to Canterbury, which gives me various options when looking at hygiene. In the middle ages people generally cleaned their teeth by rubbing them and their gums with a rough linen cloth, or the chewed end of a stick. There are various recipes for pastes and powders that could be put on the cloth to help clean the teeth, but I have chosen simple salt to whiten them and to aid fresh breath. I will also be using the stick method, and will be taking along a supply of liquorice root sticks for that purpose. I also have a few blocks of alum, which when rubbed into wet skin has a deodorising effect. Alum, like beeswax, was used extensively in the middle ages for a variety of purposes, also being useful: * in the purification of drinking water as a flocculant * as a styptic to stop bleeding from minor cuts * as a pickling agent to help keep pickles crisp * as a flame retardant * as an ingredient in modelling clay * as an ingredient in cosmetics and skin whiteners * as an ingredient in some brands of toothpaste The photograph shows my wash kit including home made olive oil soap, salt for the teeth, a block of deodorising alum, cloves, a boxwood comb made for me by Peter Crossman of Crossman Crafts and some liquorice root sticks, all on a woollen ‘towel’. Note that the cloves are kept in a ventilated box….this is because insects hate the smell of cloves and so a perforated box will keep them out of my kit and food bag when I am sleeping rough. TIP: If you steep some cloves to obtain the oil and put the liquid around the doors and windows of your house, it keeps spiders and insects out.