Sculpting Data (& Painting Networks) — Full Video

Above, a video explaining the collaborative art/theory work that my wife Karin and I have been doing lately — both as a part of the Duke S-1 Speculative Sensation Lab‘s Manifest Data project and in a spin-off project that will be going on display at Duke University next month. The video is being shown right now (at the time of this posting) at North Carolina State University — at the 6th annual AEGS conference “How do you do humanities?,” where Karin is representing the two of us and presenting alongside Amanda Starling Gould, Luke Caldwell, Libi Striegl, and David Rambo.

Wish I could be there, but I’ve got another panel here at SCMS in Montreal today…

Sculpting Data (and Painting Networks)

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On March 28, 2015, members of the Duke S-1 Speculative Sensation Lab will take over a panel at the 2015 AEGS Conference <how do you do Digital Humanities?>. (See here for the conference website, which includes the full program.) General conference info:

The conference will be held in Tompkins Hall on the NC State University campus in Raleigh, NC, on Friday, March 27th and Saturday, March 28th.  Friday evening we will host a keynote panel of Digital Humanities scholars. These scholars will discuss how they “do” Digital Humanities in their research and pedagogy. On Saturday, participants will present their research in 15 minutes presentations.
Again, the final panel of the conference, Session IV (1:55 – 3:10pm on Saturday, March 28), will be devoted to the S-1 Lab’s recent work, especially the Manifest Data project that I have been posting about here. Titled “Digital Metabolisms: Manifesting Data as a Collaborative Research Process,” the panel consists of the following presentations:

Amanda Starling Gould, Duke University, “Digital Metabolism: Using Digital Tools to Hack Humanities Research”

Luke Caldwell, Duke University, “Leveraging Benevolent Spyware for Humanities Research”

Libi Striegl, Duke University, “3D Printing as Artistic Research Intervention”

Karin & Shane Denson, Duke University, “Sculpting Data”

David Rambo, Duke University, “Manifest Data as Digital Manifest Destiny”

(Observant readers of this blog will notice that I am to give two presentations on March 28: both at NC State and at the SCMS conference in Montreal. In fact, Karin will be representing the two of us in Raleigh, but we’re putting together some presentation materials that we’re quite proud of — and that we think will creatively solve the logistical problems of being in two places at once! More soon!)

Network Ecologies Exhibition: Sneak Preview

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Above, a sneak peak at some of the work that Karin and I have been preparing for the Network Ecologies exhibition at The Edge, Duke University, April 20 – May 10, 2015. The paintings you see here are functioning QR codes (but the programming has not been finalized yet, hence the oblique presentation here). When finished, they will activate a variety of contents and scenarios that have to do with the theme of Network Ecologies. More info soon!

Manifest Data: Presentation Audio and Slides

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Click the image above to view the slides and hear the audio track recorded at our January 21, 2015 presentation of Manifest Data, a collaborative art/theory project by the Duke University S-1 Speculative Sensation Lab (directed by Mark B. N. Hansen and Mark Olson). This is an ongoing project, with further elaborations/iterations and presentations/exhibitions in the planning (more soon!).

The presentation took place at The Edge, the new digital and interactive learning space at Duke’s Bostock Library. The presenters (in the order of their appearance) were: Amanda Starling Gould, Luke Caldwell, Shane Denson (me), and David Rambo.

For more info about the project, see here and here — and stay tuned for more!.

“What if the camera / really do / take your soul?”

If the medium is the message, as Marshall McLuhan famously claimed, then the so-called “selfie” may be less about the face that constitutes the recognizable content of such an image, and more about a deeper, less obvious form of material-aesthetic mediation with respect to the transformation of “self” in an age of ubiquitous post-cinematic cameras.

Clearly, such acts of mediation have many levels. On the one hand, we “stage” or “perform” our selves for ourselves and for our friends (and, of course, for our Facebook “friends”); at the same time, though, we do so with an awareness of the machinery of geolocated surveillance and algorithmic facial recognition systems that we feed and help to optimize with the offering of our selfies (and the metadata they contain). Is this a self-destructive tendency or an act of defiance? Do we taunt and shake our fists at the invisible all-seeing God of Hyperinformatic Imagery (or the NSA), heroically though baselessly asserting our autonomy despite our knowledge of its baselessness? Or is it just that we have resigned ourselves to the new “situation,” in which Berkeley’s maxim esse est percipi has been made a reality through a media-technical dispositif that renders superfluous the whole apparatus of angelic and divine perceptions that Bishop Berkeley still needed to keep his system from falling apart?

But the post-cinematic camera is a post-perceptual camera. Esse is now post-percipi in the sense that networks of digital and increasingly “smart” cameras are not just collecting images of “you” or “me” but instituting radical changes in the fine-grained, “molecular” scale of temporal becoming that subtends subjective (or “molar”) perception. As I have been arguing recently (see here, for example), post-cinematic cameras produce “metabolic images” — images that operate outside of visual or perceptual registers and modulate our pre-personal relations to the environment, directly influencing us at the level of our metabolic processing of duration and relation through which our embodied agencies are defined. This has to do with (among other things) the sheer speed of computational processes, which outstrip our own cognitive and perceptual processing abilities. But it also has to do with the affective density that post-cinematic cameras themselves accrue by virtue of the gap — what Bergson would call a “center of indeterminacy,” or simply a body — that these cameras install between the input and output of images, in the space of their microtemporal computational processing. On this basis, a synchronization of human and technical temporalities is made possible at the micro-level. And perhaps this is the hidden message of the medium: the selfie is not just a paradoxical performance of self (in the way that, say, reality shows problematize authenticity), it is in fact the product of a whole new ecology of agency, an ecology of anthropotechnically co-ordinated metabolisms invisibly subtending the visible images by which we seek to represent our “selves.”

With every selfie, we experiment with this interplay of visible manifestation and invisible infrastructure. Who can we be, now, and in relation to an environment filled with rapidly proliferating digital images, where everything is in flux, nothing apparently stable? Perhaps we encounter here, and try to dispel, an old fear in a new guise: that the camera is capable of stealing our souls — both through integration into systems of surveillance, and in the dissolution of our former agencies when set in relation to the molecular, metabolic processes embodied by the post-cinematic camera. In the words of Montreal-based indie rock band Arcade Fire:

What if the camera
Really do
Take your soul?
Oh no...

Hit me with your flashbulb eyes!
Hit me with your flashbulb eyes!
You know I've got nothing to hide
You know I got nothing
No I got ... nothing

Above, my own mixed-media “reflections” on the problem of the selfie in the age of metabolic modulation. Featuring artworks by Thomas Böing (Ohne Titel [Museum König], 2006), currently on display at the impressive Kolumba — Art Museum of the Archdiocese of Cologne as part of the exhibition “show cover hide. Shrine. An exhibition on the aesthetics of the invisible,” which runs until August 25, 2014.

Not Yet Titled: Alles in Ordnung

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This weekend I had the pleasure of visiting the Museum Ludwig in Cologne, which is currently showing an exhibit called “Adjusted,” comprising a range of works by the American “Pictures Generation” artist Louise Lawler, alongside an all new permanent exhibition called “Not Yet Titled: Neu und für immer im Museum Ludwig” [Not Yet Titled: New and Forever in Museum Ludwig]. Apparently, the latter is less a permanent exhibition in the traditional sense, and more a semi-permanent configuration of museum space whose contents are scheduled to change; accordingly, it is not so much the artworks on display at any moment that constitute the object of the exhibition but rather the museum itself, its spaces and practices of exhibition, so that “Not Yet Titled” seems to defer closure in the interest of staging a quasi-permanent exhibition of flux. That’s a fairly self-reflexive undertaking, as are many of the works on display, so it’s especially refreshing to see that the museum manages to combine all this heady cross- and self-referencing with a material lightness, an architectural and visceral deferral of (en)closure that is all too often lacking in exhibitions of postmodern and semiotically complex works.

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One of the exhibition’s centerpieces, Barbara Kruger’s large-scale untitled installation from 1994/1995, which you see at the top of this post (but which you also have to hear in order to appreciate fully), is a case in point: the dense commentary on our media culture, its reflexive irony and intertextuality, are embedded in a space that is at once overloaded and threatening and yet therapeutically soothing as well. The ecstatic sounds of a crowd cheering at the absurd acceptance speech for some unnamed award, where the awardee thanks his God and plays with dictatorial slogans, brainwashing tactics, sexist stereotypes and racist claims of superiority — all of these we register cognitively and appraise their political significance, but the applause enervates us directly, dangerously, on this open stage that seems as if it were designed to highlight the problematic political phenomenology of contemporary spaces: While immersed in the installation, we are able to feel the rich ambivalence of its space, which invites us both to recognize the coded nature of experience while also experiencing something that feels like a space for reflection; but the most surprising aspect of the space can only be grasped later, in a snapshot like mine above: Kruger’s installation, which positively begs to be remediated in the form of a photograph (while flaunting the fact that it can never be captured or encompassed in one), immediately collapses into a flat background, against which the human figure inevitably seems to have been added in later with Photoshop. (I swear, the picture above has not been retouched!)

Not only in Kruger’s installation, but throughout the permanent and temporary exhibitions, it was space that, for me, constituted the true attraction. Lawler’s highly self-reflexive photographs of other artists’ artworks (de- and re-contextualized to highlight the significance of exhibition practices and spatial orders) vacillated between a challenging semiotic complexity and a pleasant, almost banal decorative quality within the large open spaces of the Ludwig. Particularly refreshing was the newly commissioned Tracings series, which carries Lawler’s self-reflexive and intertextual tendencies further but abstracts them, reduces, and contributes to a clear open space. In this series, Lawler’s photos of other people’s art are reproduced again, but now in the simplified form of black contour lines upon a white background, thus transforming the high-resolution photographs and rendering the works more iconic and approachable. These oversized coloring-book pictures, which we survey upon exiting the smaller exhibition rooms in the wide monochromatic space in which we access the stairs, refer, of course, to the images we saw downstairs, but they also seem happy enough to slip into the background and assume a more functional, properly architectural role that does not force any sort of dialogue or commentary. Likewise, Lawler’s new Stretch images, which take Andy Warhol’s famous Brillo boxes as their “subject,” blown up to gigantic proportions to occupy two complete walls with anamorphically stretched photos, emphasize the space of the museum — both as an institution and as a material environment.

All in all, the current showings at the Museum Ludwig offer lots of food for thought — for reflection on the politics, history, and institution of contemporary art, for theoretically guided musings on the relations of art to mass media and our changing media of reproduction, and for thought about our own place within these configurations. If that’s what you’re looking for, you’re sure to be happy here. These exhibitions do more, though, as well, and something that many museums fail to do as they aim for more “interactive” forms of engagement (while misunderstanding “interactive” as “overstuffed and preemptively overladen with information”): namely, Lawler’s “Adjusted” and the (quasi-)permanent “Not Yet Titled” grasp the space of their own staging, clear it out for our experience, and remind us that we are bodies moving through space and time. Architectural space becomes affective space, and this affective space collides ambiguously with the content of the artworks displayed. The latter may make us know, on a cognitive and political level, that everything is not OK, but even just registering that in this wonderful space imparts a (not unproblematic) feeling, a not yet titled affect: “Alles in Ordnung” (irgendwie, vielleicht)…

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