FREE LUNCH

FREE LUNCH
Free lunch, final wisdom, total coverage
– Hunter S. Thompson

BLUEEARTH

The ‘Blue Marble’ image released from NASA’s Apollo 17 mission. The image was released after solicitation from Stewart Brand, founder of the Whole Earth Catalogue as well as The WELL, the first open digital community.

We live in an ecological period of history, our assumed model and image of the world is that of an ecosphere. Within this sphere everything matters, everything has the potential to be part of everything else. Each instance is imbued with the potential to affect, in a causal chain, everything else. There is no outside .

This could be described as the hell of the butterfly effect, a kind of contingency-overload. How is it possible to separate out the specific from the general within this milieu? What is a significant as opposed to an insignificant event? The question becomes epistemological; how do we know?

Emile Zile’s new video work Western Digital is set on and around the central thoroughfare of a northern Laotian city, Luan Prabang. A city on the confluence of Mekong and Nam Khan rivers, Luan Prabang was the royal seat of Laos until Pathet Lao communist took control in 1975.

Each morning a ritual known as Tak Bak takes place. Tak Bak is a giving of alms to the cities Theravada Buddhist monks. As is shown in Zile’s video, this event takes the form of a procession where monks receive alms in silence, without returning thanks to the giver. There is no giver and receiver in Tak Bak, only giving and receiving. Through Tak Bak the material and spiritual sustain each other without direct encounter; what is beneficial to the monks is meritorious for those giving. Tak Bak is not charitable in the Christian sense.

As Zile’s video shows, the daily procession is two simultaneous events, alms being given and the witnessing of the alms being given. Each morning TAK BAK has nearly as many witnesses, in the form of tourists, as participants.

The images we see being produced in Zile’s work, like the offerings made to the monks it features, have a double life. They’re are on the one hand a document of a specific time and place, and on the other user generated content being uploaded and distributed across a digital network. This freely produced ‘content’ is the one of the key aspects of the ‘third industrial revolution’ that is reshaping various economic, social and political relations; creating new forms of power relations and placing control in the hands of newly emerging organisations. This new economy is part of an experiential ambiance brought about by the advent of a widely deployed digital infrastructure. This is a new economy of free information, not of goods and services, a milieu of TED talks, not public libraries and of freelancing and internships, not jobs. This new milieu of free and ‘open’ information, content and entertainment is what Franco ‘bifo’ Berardi calls the ‘new techno-social framework of contemporary subjectivation”.

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To the organisations and companies leading the capitalisation of this new techno-social framework the resource it produces, in the form of digital ‘content’, is an almost alchemical, infinite, resource. A ‘virgin’ resource, like the new world once was to Europe’s colonial powers. As Alan Greenspan, then Chairman of the US Federal Reserve, explained to Bill Clinton during his first term as president, the effects of the digital economy was like ‘finding a new planet’.

This new resource is the product of the labour executed by the same ‘class’ of consumer of it as a product, in a mediated feedback loop. The product in question, personal expressions has existed in various forms for decades, (home videos, diaries) however, it is only since the advent of web 2.0 that it has become a widely produced and consumed resource. Every Tweet, every Instagram of ‘info-commodity’ is what Berardi calls ‘Semio-capital’, an expression of the interaction between language and labour. Semio-capital is the production of cultural material that puts ‘neuro-psychic energies’ to work as labour. Expressing subjectivity, like the old times of keeping a diary, is now a form of work, of productive labour; the ‘self’ having attained the currency of a resource. Twitter, Facebook et al are in a constant battle for our self-expression.

However, this labour is not paid for in the conventional sense, what you receive in return for producing content for, say Twitter, is free access to the service as a consumer. For the consumer it is an entirely money free transaction, an economy of giving and receiving; not working and paying.

The companies that trade on the production of semio-capital are driving a new economy that could ultimately rewrite the entire concept of exchange value, labour and employment. In turn this new economy (which within the digital is already well established) could therefore go on to fundamentally determine the process of subjectivation of the individual as part of a 21st century economy.

In Zile’s film we see ‘content’ and ‘experience’ in mutual production as a site of subjective personal experience; experience being the critical site of content production. Furthermore we see the two bound together as an expression of an emerging social and economic reality where the site of production and consumption become blurred to the point of indiscernible difference. This indiscernible difference between labour and leisure, between work and life is an outcome of a specific period of social and technical developments that was influenced by the Buddist practices that feature in Zile’s film.

The ‘Californian Ideology’ is a catchall term for the mixture of post war systems theory, popular interpretations of Buddhism and an Ayn Rand style radical individualism that has driven much of the development of both the infrastructure, culture and business models that dominate the digital network today. The idea of a stable, free environment is at the very core of our networked paradigm.

An example of Buddhist inspiration can be found in one of the pivotal figures in both the counter culture of the 1960’s and the World Wide Web. Stewart Brand was the founder of Whole Earth Catalogue as well as the WELL, the first online community. Brand asserted during his counter culture days that the Tao Te Ching by Chinese sage Lao Tzu was in fact the ‘first systems theory book’. The systems theory that Brand refers to gave the Hippy generation a model for a lateral society of anti-Cartesian self-determining, self-organising individuals, free from what they perceived as the corrupt and war mongering institutions of politics and the state.

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It was in Buddhism, that had already influenced the avant garde of the 50’s, that the counter culture found its mythology. The selfless, egoless, Buddhist, in the eyes of Brand and others, was equivalent to the cybernetic subject – where the Cartesian self that transcends the material world was reinscribed as a node in a total, planetary, system. As Jefferson Airplane assert in their seminal protest album of the period, Volunteers, ‘see how small your are…the human name doesn’t mean shit to a tree’, expressing the idea that ego of the modern subject is meaningless when culture (and the individuals that make it up) are seen inseparable from the material world as one, total, system.

Systems theory found a home on both sides of the establishment. Jay Forrester at MIT, among others, developed a vision of the world as a total unified ecology of natural and industrial systems. Both the researchers into systems theory at MIT, the wider military-industrial complex and the counter culture movement became strongly attached to the idea of sustainability as the ultimate end of a systems theory view of both nature and culture. This sustainable ecological vision of the world proposes to overcome politics by way of the efficiency and strength of its design as a system, a system designed to bring about harmony and stability. It was and is a project with a utopian dimension directed towards an implicit ultimate end, that of a harmonious world.

However, with the widespread failing of the self-sufficiency and back to the land movement its key proponents were looking for ways to reintegrate their ethos into the mainstream. As Stewart Brand has said of this period ‘self sufficiency didn’t work, so now it’s time to collaborate’, and so the first online community, The WELL (Whole Earth ‘Lectronic Link) was born out of the same self-sufficiency ethos where every voice is equal, the dawn of user-generated content had come. It was with four ex-members of the largest back to the land commune, The Farm, that Brand started The WELL.

The cyber-utopian narrative that came out of the California Ideology of an egalitarian society, ecological sustainability and a boundless life world enhanced by the digital network may have entered a new phase after the 2000 dot com crash and the 2001 attack on the twin towers. What was considered a tool of mass emancipation has become, in a surprisingly quick period of time, dominated by very few corporations and has become a tool for mass surveillance. However, the idea of giving persists as a new economic model, the idea of free information of digital ‘commons’ is a major part of the global network. Producers-consumers give their ‘neuro-psychic’ labours to companies and corporations that provide ‘free’ services. Contrary to the wishes opined in counter culture author Richard Brautigan for a cybernetic infrastructure that would make us ‘free of our labours’, the cybernetic ‘meadow’ we have instead has made old practices into new types of labour, performed for free.

Life in a new world without boundaries (paid/free, employed/unemployed) has to establish and active resistance to the network, or find its psyche colonized and commoditised. The strangest, and most pernicious, aspect of this new regime is that both colonisation and commoditisation are voluntary but irresistible. The spirit of voluntary labour, a benign act of egoless community merit is warped by the digital network into the entry box at the top of any facebook page, requesting the user to enter ‘what is on your mind?’ As one of the first critiques of peer to peer media, made during its early days of the 1990’s wrote ‘Cyberspace is a black hole; it absorbs energy and personality and represents it as an emotional spectacle.’

And this is where we find the nexus of Zile’s film. Within its constellation of ancient Buddhist ritual and networked image production we see a dialectical image, in the sense of Benjamin, emerge.

The location of Zile’s film appropriately makes up its title; the work is literally set in a spatial and temporal location of northern Laos, a much-marginalised nation and forgotten part of the world. However, as Zile’s film makes us aware, everywhere is significant to the ecological vision of the world; there is no outside of the system. Furthermore, Zile’s work shows us that within this milieu of significance substance based value becomes secondary to the psychic, labour is not just about the execution of products and services but also psychic and emotional output. Like the ceremony in documentation shown, a mediated economy of voluntarily giving is taking place whinin our new digital economy of the mind. For the Buddhists involved in the ceremony, the economic exchange is mediated by a belief system, for the tourist, the exchange is mediated by Facebook or Instagram, who, unlike the consumer, make a traditional monetary profit from the meta data of the users.

Just as Walter Benjamin elucidated the reflective energy of the iron windows and mannequins of Paris arcades to talk about the 19th Century, Zile uses the Tak Bak ceremony in Luang Prabang to make recognisable the boundaries and practices that inhabit our ecological, 21st century, milieu. Further to this, Zile’s film shows how the two conceptual schemes of the ‘self’ found in Buddhism and free market capitalism have synthesised into the digital economy, the new planet on which we now must live.

- Matthew Shannon

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This entry was written by EZ, posted on June 16, 2014 at 10:36 am, filed under blood, dirt, exhaustion, hysteria, submission and tagged , , , . Leave a comment or view the discussion at the permalink.

Western Digital at RijksakademieOPEN

 

Documentation by Jan van Rooij, Amsterdam.

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This entry was written by EZ, posted on March 20, 2014 at 8:00 am, filed under defiance, electricity, exhaustion, hysteria, submission and tagged , , , . Leave a comment or view the discussion at the permalink.

Jack at Cinedans Festival Amsterdam

Cinedans: Dance on Film festival Amsterdam

SHORTS 8: Urban Film
Sunday 16 March
20.30-21.45
CINEMA 2, EYE Amsterdam

http://www.eyefilm.nl/en/cinedans-shorts-8-urban-film

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This entry was written by EZ, posted on March 15, 2014 at 1:44 pm, filed under cold, domination, ice, saliva, steam, sweat and tagged , , , , . Leave a comment or view the discussion at the permalink.

Post Studio Practice at Screen Space

14 March – 26 April 2014
Opening 13 March, 6-8pm

Ground Floor, 30 Guildford Lane, Melbourne

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https://www.facebook.com/events/1385772308363892
http://www.screenspace.com

This entry was written by EZ, posted on March 11, 2014 at 11:55 am, filed under dirt, electricity, sweat and tagged , , , . Leave a comment or view the discussion at the permalink.

I follow Yoko and Yoko follows me at MCA Sydney

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An invitation arrived to respond to Yoko Ono’s instructional film scripts. The suggestion of a film. Film as it exists in a proposition, an invitation, a request to think. ‘Visualise peace’ Yoko says. Visualise film. #summerofyoko

Q. Which Yoko piece(s) are you responding to and how?

A. I am taking Yoko Ono’s current day Twitter feed as an unrequited instruction set. I follow Yoko Ono and Yoko Ono follows me.

Q. If we imagine a spectrum in which predetermined structures, scores, instructions sit at one end and  spontaneity, intuition, improvisation at the other – where does your work sit in that spectrum? Or is that spectrum faulty to begin with?

A. I have a structure within the walls of the MCA. The technology of the image projection. The design of the seats. We have voice, light, human will. I feel energised by unbridled human energy in tightly controlled environments.

Postscript. I don’t believe in freedom in art. It can only be given by imposing a structure or rule set upon it. There is no freedom. There is no restraint.

New performance
‘I follow Yoko and Yoko follows me’
Museum of Contemporary Art Sydney
6 February 2014, 6:00-9:00pm

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http://www.mca.com.au/news/2014/01/31/interpreting-yoko-onos-film-scores/

http://otherfilm.org/ifollowyoko/

This entry was written by EZ, posted on February 6, 2014 at 12:20 am, filed under defiance, euphoria, exhaustion, hot, metal and tagged , , , , . Leave a comment or view the discussion at the permalink.

‘I see framing and zooming as a sacred act also.’

I am a monk. I am a tourist. Within the street I see the stage for every human conflict and negotiation. Specifically for this video I was interested in contrasting the buddhist principles of mindfullness, meditation, removing yourself from time to the act of photography, grasping for permanence, embalming a moment. The last shot of my 2012 film Jack is a solitary figure passed out in a half-finished Buddhist temple in Footscray, Australia. This film is an oblique sequel.

http://rijksakademie.tumblr.com/post/68258964580/emile-zile-on-photography-as-a-ritual

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This entry was written by EZ, posted on December 4, 2013 at 6:53 pm, filed under blood, hot, submission and tagged , , , , . Leave a comment or view the discussion at the permalink.

Jessie Scott on Larry Emdur’s Suit (2002) and the death of analog television broadcasting in Australia.

There’s Emile, part Edward Scissor Hands/part Wu Tang Clan, ably filling the frame with studied awkwardness; not just in a video, On Television. The cognitive dissonance of seeing this for the first time was astonishing: it wasn’t just any TV – it was ultimate prime time chew-cud: The Price is Right. There he is cracking wise with plastic fantastic Larry, playing the game, not giving away the joke, carefully treading the line between performance and reality. A line that, in the wake of the 90s talk show phenomenon, and before reality TVs total dominion, had suddenly become very blurred. It was prescient – a death knell to hackish old analogue, sent from the past to the future, sincere, hysterical and knowing.

Full article available at http://televisionsproject.org/larryemdur/.

Watch Larry Emdur’s Suit at https://vimeo.com/24577604

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This entry was written by EZ, posted on December 3, 2013 at 1:23 pm, filed under euphoria, exhaustion, saliva, steam, sweat and tagged , , , , , , , . Leave a comment or view the discussion at the permalink.

Jack installed at Melbourne Now, National Gallery of Victoria

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Melbourne Now celebrates the latest art, architecture, design, performance and cultural practice to reflect the complex creative landscape of Melbourne.

This ambitious and far-reaching exhibition across The Ian Potter Centre: NGV Australia and NGV International presents the various ways in which visual artists and creative practitioners profoundly contribute to the society in which we live, and to Melbourne as a city with a unique and dynamic cultural identity.

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This entry was written by EZ, posted on November 23, 2013 at 12:27 pm, filed under cold, euphoria, ice, metal, saliva, sweat, warm and tagged , , , . Leave a comment or view the discussion at the permalink.

Jack screening at IDFA / Amsterdam Art Weekend

Amsterdam Art Weekend at IDFA
30 Nov 2PM-4PM, Cinema Tuchinski Amsterdam
http://www.idfa.nl/industry/tags/project.aspx?id=7ced2b08-a13f-46bc-97a3-702739bf3074

This screening will be a 2K DCP version in surround sound.

Melanie Bonajo – ‘Pee on Presidents’, courtesy the artist
Muzi Quawson – ‘Doll Parts’, courtesy Annet Gelink Gallery
Ursula Mayer – ‘Gonda’, courtesy Juliette Jongma, Amsterdam
Emile Zile – ‘Jack’, courtesy the artist

IDFA and the Amsterdam Art Weekend collaborate during the programme Paradocs, the festival’s line-up devoted to video art. Films submitted by galleries participating in this year’s Amsterdam Art Weekend, De Rijksakademie and De Ateliers, will be screened at the Tuschinski cinema.

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Video Art in the Internet Era. Video Letter #2: Emile Zile

‘As part of our critical forum, Video Art in the Internet Era, we asked a series of artists, curators and video brains to send us “video letters” responding to the provocation of our critical forum: how can video artists orient themselves towards or against the complex backdrop of networked technology, smart phones and prosumers of our current world?
Riffing on the YouTube genre of “unboxing”, Emile Zile performed a “boxing” of some usurped analogue technology, the detritus of many a media artists studio.’

http://www.channelsfestival.net.au/program/forum-video-art-in-the-internet-era/

This entry was written by EZ, posted on November 4, 2013 at 1:02 pm, filed under cold, domination, plastic, steam, sweat, warm and tagged , , , , , , , , , . Leave a comment or view the discussion at the permalink.

OMG_sisyphus documentation, London 2013

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This entry was written by EZ, posted on September 15, 2013 at 10:59 pm, filed under cold, hysteria, ice, steam and tagged , , , . Leave a comment or view the discussion at the permalink.

I’m beginning to feel my future self looking back and remembering the Rijksakademie experience as a hallucination, daydream or past life.

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Photo credit: Roy Taylor

 

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Torrance Art Museum, Southern California

UNCO – Australian Video
Curated by Ian Haig

‘Five Production Company Logos in 3D’

August 31st – October 12th, 2013
Opening reception: Saturday August 31st, 6 – 9pm

Torrance Art Museum
3320 Civic Center Drive
Torrance, CA 90503

http://www.torranceartmuseum.com

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This entry was written by EZ, posted on August 20, 2013 at 2:59 pm, filed under defiance, dirt, hysteria, plastic, saliva, warm, water and tagged , , , , . Leave a comment or view the discussion at the permalink.

OMG_sisyphus in London.

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Curated by Tom Milnes, Marcus Orlandi and Yana Naidenov
Preview: Friday 16th August, 6 – 9pm
17th – 18th August 2013, 12 – 6pm

110-116 Kingsgate Road
London NW6 2JG

’8bit’ sees a host of artists create live works in the gallery space, satirical and humorous performances from international artists 6 – 9pm. An exhibition of works, including video documentation of the performances and sculptural responses, will be open on 17th and 18th August, 12 -6pm.

Artists include
Aaron Head (UK), Emile Zile (AUS/NL), Daniella Valz Gen (Peru), Louise Ashcroft (UK), Samantha Thole (NL), Petr Davydtchenko (S) Tom Milnes (UK), Marcus Orlandi (UK).

This entry was written by EZ, posted on August 12, 2013 at 11:48 am, filed under domination, exhaustion, metal, plastic and tagged , , , . Leave a comment or view the discussion at the permalink.

I made a stupid unboxing video.

http://appendixspace.com/blankets/
http://briankhek.com/

This entry was written by EZ, posted on June 19, 2013 at 12:10 pm, filed under electricity, euphoria, exhaustion, metal, saliva, submission, sweat, warm and tagged , , . Leave a comment or view the discussion at the permalink.

Five Production Company Logos in 3D screens at Museum of Contemporary Art Sydney.

Friday, June 28 2013
ARTBAR by Tully Arnot
http://www.mca.com.au/events/artbar-june/

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This entry was written by EZ, posted on June 18, 2013 at 8:21 pm, filed under blood, euphoria, hot, plastic, steam, warm and tagged , , , , , , . Leave a comment or view the discussion at the permalink.

Applause Slide Rock Object.

This entry was written by EZ, posted on June 4, 2013 at 4:29 pm, filed under cold, electricity, saliva and tagged , , , , . Leave a comment or view the discussion at the permalink.

Studio 53. Day One. (getting to know you)

This entry was written by EZ, posted on March 11, 2013 at 1:28 pm, filed under cold, electricity, euphoria, warm and tagged , , . Leave a comment or view the discussion at the permalink.

Jack screens at Institute of Contemporary Arts London.

Jack 2012
4K RED video, 12 minutes
Director of Photography Mikael Brain
Composer and Sound Designer Philip Brophy

ICA London, Sunday 19 January 2013
Curated by Elsa Coustou, Lucia Garavaglia
and Alana Kushnir in collaboration with the ICA
Supported by MFA Curating, Goldsmiths College, University of London

Full details and bookings at http://www.ica.org.uk/35422/Film/Artists-Film-Club-Walking-Sideways.html

In response to the exhibition Fourth Plinth: Contemporary Monument, this Artists’ Film Club presents a selection of moving image works which delve into the social dimensions of architectural monuments. These monuments and their surrounding environments are more than a physical space; they generate individual and collective memories. The works reference the longevity of some built structures and the impermanence of others, exploring how histories are inextricably bound to geography and the synthesis of time.

The screening will feature works by Ludovica Carbotta, Shaun Gladwell, Leopold Kessler, Benjamin Orlow, Deborah Ligorio, David Maljkovic and Emile Zile.

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This entry was written by EZ, posted on January 16, 2013 at 8:26 am, filed under defiance, dirt, euphoria, exhaustion, hysteria, ice and tagged , , , , , . Leave a comment or view the discussion at the permalink.

Rijksakademie OPEN.

December 1-2, 2012
Sarphatistraat 470
1018 GW Amsterdam
The Netherlands

This entry was written by EZ, posted on November 13, 2012 at 3:32 am, filed under blood, euphoria, exhaustion, hysteria, saliva, steam and tagged , , , , . Leave a comment or view the discussion at the permalink.

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