article via hyperallergic: Renee Cox
Category Archives: creative captures
Blake’s reliance on contraries was his solution to incorporating information which appears to contradict accepted information. The solution is not to discard either contrary, but to discard the requirement that contraries agree. excerpt/source: Contraries – Larry Clayton · Hornsramd blog
Juicy essay concerned with William Blake’s outlook. LC’s William Blake Religion & Philosophy is an essential resource and portal to other Blake resources.
Grow an ecosystem:The Mygdal Plant Lamps is both a light and a plant
The coniunctio happens in the underworld, it happens in the dark when there is no light shining any more. When you are completely out and consciousness is gone, then something is born or generated; in the deepest depression, in the deepest desolation, the new personality is born. When you are at the end of your tether, that is the moment when the coniunctio, the coincidence of opposites, takes place (Mary-Louise von Franz).
Mary Halvorson and my friend Susan Alcorn, the latter among a handful of pedal steel guitarists playing experimental jazz.
A track was created and dedicated to Ms. Alcorn, in 2011, on the Kamelmauz (my) recording Poor City.
Imagine if academics sat down with ordinary people like you and me and ironed out some real solutions to our capital gains crisis.
With the election season over, maybe you’ve forgotten about capital gains, but I certainly haven’t. It would be easy to forget that the problem even exists, when our headlines are constantly splashed with the violence in Tajikistan, the authoritarian crackdown in Canada and the still-unstable democratic transition in Somalia. But the capital gains problem is growing, and politicians are more divided than ever. Republicans seem to think that capital gains can just be ignored. Democratic politicians like Dianne Feinstein, on the other hand, seem to think that unproductive rhetoric will substitute for a argument.
But the Democratic party of Dianne Feinstein is not the Democratic party of Bill Clinton. Clinton wouldn’t refuse to budge, he’d break ranks with members of his own party because he’d understand that the fate of the country, and his own political career, depended on a lasting solution to the problem of capital gains. The Thomas Friedman Op/Ed Generator
Kathy described this mind map and I found it out in the wild. Collaborations can lead to interesting incidental paths. Kathy turned me on to Dr. Chris Seeley‘s view of the artful organization. She added her own very highest regard. The incidental informs the future process and relationship and collaboration and transforms into the coincidental. follow along
You can download The Artful Organization via the link for a pdf on this page.
I first heard Thelonious Monk in 1970, several years before I put my jazz head on. Probably it was my classmate Warren who auditioned an LP track. I don’t recall which one. I didn’t care for it. However, in the winter of 1971 I began working part time in a record store next to the post office in Cleveland Heights. In Budget records and Tapes’s collection of vinyl promos were two Monk records, Monk’s Blues, the big band record arranged by Oliver Nelson, and, Criss Cross, a quartet record from the sixties with tenor saxophonist Charlie Rouse. The former record was one of the owner’s favorite records. At the time the available discography of the master was quite slim with the exception of the Columbia recordings, all of which dated from the sixties beginning in 1963.
“To be nobody but yourself in a world that night and day wants to make you like everybody else is to fight the greatest battle you will fight and never stop fighting.” – E. E. Cummings
The iconic Cleveland jazz maven Harvey Pekar scoffed at the big band record one day while in the store, and lamented the unavailability of the “class Blue Note sides.” But, never mind, Harvey, despite your influence on my tastes and your insistence on the store bringing in the Black Lion trio dates recorded in 1971 and released in 1972, it would not be until those Blue Notes were issued in a stirling twofer in 1976 that I got bitten by the Monk hard.
How hard? ‘Life-changingly hard.’ Monk is second to no one in my estimation and surely in my experience. Happy 100th birthday to the khidr of sound, Thelonious Sphere Monk.
Captain Beefheart was asked what the greatest concert he ever saw, and he answered something like this:
Thelonious Monk was to play a solo piano concert at an old Victorian theatre in San Francisco. I got to my seat and waited for the concert to begin. On the stage was a glistening Steinway. On it was stood a beautiful bunch of flowers in a large crystal vase. The lid was open and framed the vase of flowers. The lights softened and from stage left strode the tall Mr. monk. He slowly approached the piano, stopped, looked out at the audience, took a few steps to the piano, grabbed the prop for the lid and set it down. The lid of the Steinway came down and it caused the vase to tumble backwards onto the piano’s strings with a striking eruption of sound.
Monk took a step back, turned to the audience, turned away and walked off the stage. The sound was still reverberating.
Reality doesn’t impress me. I only believe in intoxication, in ecstasy, and when ordinary life shackles me, I escape, one way or another. No more walls.
? Anaïs Nin
Goggle, bring the goggles…
The world belongs to the energetic. (Ralph Waldo Emerson)
The idea that what one has long held of a person is apt to stop one’s eyes and ears. —Marcel Proust
The self is a metaphor. We can decide to limit it to our skin, our person, our family, our organization, or our species. We can select its boundaries in objective reality As the systems theorists see it, our consciousness illuminates a small arc in the wider currents and loops of knowing that interconnect us. It is just as plausible to conceive of mind as coexistent with these larger circuits, the entire “pattern that connects,” as Bateson said. Do not think that to broaden the construct of self this way involves an eclipse of one’s distinctiveness. Do not think that you will lose your identity like a drop in the ocean merging into the oneness of Brahma. From the systems perspective this interaction, creating larger wholes and patterns, allows for and even requires diversity. You become more yourself. Integration and differentiation go hand in hand. From: ‘World as Lover, world as Self’ — Joanna Macy
Work. Keep digging your well.
Don’t think about getting off from work.
Water is there somewhere.
Submit to a daily practice.
Your loyalty to that
is a ring on the door.
Keep knocking, and the joy inside
will eventually open a window
and look out to see who’s there.
(Rumi, version by Coleman Barks)
This is not a post about bongs-as-art. Unfortunately the video I’d like to feature is from VICE, and it can’t be re-embedded. Still, it’s right here and needs to be viewed (5m) before I note its few exemplifications of what I call the 01% thin art world.
First, the subject of the short video is a twenty-one year old college student, although, truth be told, he joined a venture capital group, and, the location for the video is his sleek Manhattan apartment. The young man is clearly monied, entrepreneurial, and, conversant with bongs. He is addressing the question: how such implements might instantly constitute a high end in either the smoking pot or art world?
$100,000 glass sculptures are not unheard of; Dale Chihuly’s chandeliers have sold for well over that amount. (Chihuly chandeliers are large 4-8 feet in length.)
…is actually an accomplished glass blower.
(Edward L. Milstein, Mr. Grey’s father, was around twenty when he co-founded a venture capital firm in NYC.)
Art is flourishing in New York more than anywhere else in America.
The people buying this right now are smokers.
Millennials in Manhattan go to a party implicitly tasked to, hopefully, begin to elevate bongs costing tens of thousands of dollars out of their current niche as high end devices for mere smokers.
Young Benjamin Milstein briefly comments without any guile about how a market might be made in NYC. Take aways, one, throw family money at the challenge, two, enlist apparently accomplished artists/craftsmen and give them a shot at upending the world of 2D hanging art joints on walls. An,d strike while the iron is hot in flourishing NYC!
working class art appreciation:
I say we are obviously as nature around us is. So that is also how our music is. But then our music must also be as we are (if two magnitudes both equal a third . . .). But then from our nature alone can I deduce how our music is (bolder men would say “how the cosmos is”). Arnold Scho?nberg
When I began, I had a very weak voice although with some melodic quality. I did not feel at all in touch with my body.
Through the use of the various sound practices, I occasionally developed a vague sense of being enlivened and having more energy, but this sensation came and went. About one year after beginning, in a group musical practice, I experienced feeling as though sound were coming, not from my vocal box, from my a place in the middle of my chest, near the pulmonary center. At the same time, I heard a ringing sound above the musical notes. These, I later found, were called overtones. I also felt a warm, expanding feeling from the heart and a kind of emotional release of joy.
This condition came and went for another 6 months. Then I had another “heart-opening” experience, which was felt as both massive pain and release of tension around the heart; I cried uncontrollably and felt I was coming apart.
Following this, I began to use the primary sound/music practice of finding a note that resonated in the heart, and singing that note every day for 15-20 minutes, using various mantric sounds. At the end of about 8 months, I could always find my way to this sound. At the same time, any catches in my throat, voice or breath that came up I began to re-experience as inhibitions and old memories that prevented me from intoning a natural sound (that is, saying who I was). report of a client of Dr. Klotz; The Key in the Dark: Self and Soul Transformation in the Sufi Tradition Neil Douglas-Klotz
A Beethoven string-quartet is truly . . . a scraping of horses’ tails on cats’ bowels, and may be exhaustively described in such terms; but the application of this description in no way precludes the simultaneous applicability of an entirely different description. -William James
What we call music in our everyday language is only a miniature from that music or harmony of the whole universe which is working behind everything, and which is the source and origin of nature. It is because of this that the wise of all ages have considered music to be a sacred art. For in music the seer can see the picture of the whole universe. (Pir H.I. Khan)
I would use such a rarified technical term to better describe my artistic position, that there is no reason to actually deploy it! While I contemplate the problem of the insider/outsider artist, I also play around with the designation I grant to myself. There is no way to summarize or integrate the slew of positions that are–at a minimum–personally vibrant. On twitter I have at times tagged posts #outsider, #visionary, #archetypal, #generative, #experimental, #experiential, (and more.) Each such designation fits in their specific way.
Nothing rides or rests on this designation even if it might find its way into an explication gathered from possibilities which inhere to ‘here’s what I am about as an artist.’ Nor can any designation capture the thick part of my practice, the part that is partly described as being underdetermined, stochastic, heuristic, etc..
Still, to my self and for myself, I am an enactivist artist. My subjectivity is situated in a body, in a time and place, in an interface, in a constructively vital ecology. This settles it for the time being.
And, yes, I am dedicated to articulating designations that rub the post-modernity of the art world’s predispositions and normative designations differently. Why?
It seems to be a universal feature of human perception, a feature of the underpinning of human epistemology, that the perceiver shall perceive only the product of the perceiving act. He shall not perceive the means by which that product was created. The product itself is a sort of of work of art. (Gregory Bateson, A Scared Unity, p217)
If we relate this to seeing the art object, the crucial tacit element to this point of Bateson’s is that the entirety of the second and third orders given in the cognition, processes and history of the artist, and which are behind the art object, are not at all features of perception.
Tutorial on Embodiment (eucognition.org)
5.1.3. Embodied dynamicism and enactivism
“Since the early 1990s the computationalist orthodoxy has begun to be challenged by the emergence of embodied-embedded cognitive science (e.g. Clark 1997; Wheeler 2005; Varela et al. 1991). This approach claims that an agent’s embodiment and situatedness is constitutive of its perceiving, knowing and doing. Furthermore, the computational hypothesis has been challenged by the dynamical hypothesis that cognitive agents are best understood as dynamical systems (Van Gelder and Port 1995). These developments can be broadly grouped together under the heading of embodied dynamicism (cf. Thompson 2007, pp. 10-13). While this approach has retained the connectionist focus on self-organizing dynamic systems, it incorporates this emergentist perspective into a non-computationalist framework which holds that cognition is a situated activity which spans a systemic totality consisting of an agent’s brain, body, and world (e.g. Beer 2000).” (Froese, 2009)
“The paradigm of enactive cognitive science originally emerged as a part of the embodied dynamicist approach in the early 1990s with the publication of the influential book The Embodied Mind by Varela et al. (1991). However, while the enactive approach also emphasises the importance of embodiment, situatedness and dynamics for our understanding of mind and cognition, it has stood out from the beginning by promoting the cultivation of a principled phenomenological investigation of lived experience as a necessary complement to a standard scientific inquiry of the mind (e.g. Varela et al. 1991; Varela 1996, 1999). Moreover, it has recently set itself apart even further by placing a systemic biological account of autonomous agency at the heart of its theoretical framework (e.g. Weber and Varela 2002; Thompson 2004; Di Paolo et al. 2008). This complementary focus on biological (living) and phenomenological (lived) subjectivity clearly distinguishes the enactive approach from the rest of the competing paradigms in the cognitive sciences (cf. Thompson 2007).” (Froese, 2009)
RAW VISION : The controversy surrounding the exact definition of Outsider Art and allied fields has been going on ever since awareness of the phenomenon began so here we try to clarify the different aspects.
Essay offers sub-divisions without defining the term itself.
Outsider Art Fair: Over the years, the parameters of Outsider Art have expanded dramatically to include art made by a wide variety of art-makers who share this common denominator of raw creativity. Outsiders come from all walks of life, from all cultures, from all age groups. In recent years, Outsider Artists may have even come to outnumber Insider Artists who have achieved critical validation within the elite art world, and yet who speak with increasingly less clarity and relevance to us about the human experience.
It seems to me obvious that there are more self-trained artists than there are academically trained artists.
Huffington Post 11/20/2014 10 Outsider And Self-Taught Artists Who Use Art To Create Their Own Worlds: The term “outsider art” was first used by art historian Roger Cardinal in 1972 to loop together art made by people living with certain disabilities, as well as those living on the outskirts of society. Unlike most other art movements, outsider artists don’t have much in common besides straying from the norm. They work in different media, throughout different times and places, without shared assumptions or aesthetic styles.
In fact, most outsider artists have or had no idea they would be categorized as such — or even that their art would be seen by someone other than themselves. Therein lies the conundrum — is a celebration of outsider art redemptive tribute or exploitation?
In “How to Look at Outsider Art,” Lyle Rexer defines the tricky genre as “the work of people who are institutionalized or psychologically compromised according to standard clinical norms.” This definition was amended to include those enduring an altered state of consciousness — whether from marginalization or incarceration. “Self-taught art” is a category that often overlaps with outsider art, referencing artwork made without schooling that strays from the norms and styles of the time.
Christie’s : ‘Outsider Art is perhaps a catch-all term,’ explains Christie’s specialist Cara Zimmerman. ‘I tend to classify it as art made by people who weren’t working within the artistic establishment.’
In the United States, she says, the material stems from a folk-art tradition. Most Outsider artists received no formal training and were influenced by pop culture and the world around them rather than other mainstream artists.
The Atlantic The Rise of Self-Taught Artists. Out is the new in. : For an artist to be considered an outsider, he or she must first be brought inside the professional art world by an insider.
Huffington Post 1/30/15 What Is The Meaning Of Outsider Art? The Genre With A Story, Not A Style: There are various ways to make sense of outsider art as a genre. Roberta Smith calls it “a somewhat vague, catchall term for self-taught artists of any kind.“ Lyle Rexer defines it as “the work of people who are institutionalized or psychologically compromised according to standard clinical norms” or “created under the conditions of a massively altered state of consciousness, product of an unquiet mind.” Jerry Saltz argues it doesn’t exist at all, except as a discriminatory boundary preventing untrained artists from their rightful places in the canon.
Artsy – About Outsider Art: A label applied to artworks that have little connection with the art world or are created by people with no formal art training. The term is also applied to artworks by people with psychiatric disabilities and others on the margins of society. However, as more and more examples have been exhibited and subsumed into the historical canon, some have argued that the ‘outsider’ label should be retired.
Hyperallergic. What Does “Outsider Artist” Even Mean?: In a blog post from 2007, dealer Edward Winkleman discusses the issue of intent and his changing perceptions of outsider art:
Being the stubborn loggerhead I am, I can’t get myself unstuck from an assumption about the importance of intent in art. Especially intent with regard to communicating.
Taken to its logical extremes in our debate, however, this assumption has led me to conclude that the work of Henry Darger, for example, is not “Art” because (or so it’s been reported) he had no intention of ever showing it to anyone, meaning it was not created with the intent of communicating anything with anyone, and that then made it something other than “Art.”
Now I can look at Darger’s work and feel my jaw involuntarily drop. I can marvel at the vision. I can delight at the composition and especially the color. But because I know (or think I know) these works were the result of a masturbatory effort, they don’t meet my own definition of fine art, which goes beyond just intent to communicate to include what bnon called, in the thread on child prodigies yesterday, the act of “submerging [one]self in art history as well as surveying the contemporary field and carving out a niche.”
Jerry Saltz on the Outsider Art Fair — and Why There’s No Such Thing As ‘Outsider’ Art: Which brings us to the the horrible Rubicon that still separates so-called “outsider,” “self-taught,” and “visionary” art from institutionally sanctioned official art. Now that even immigration reform can happen, it’s time for MoMA — and all museums — to integrate “outsider art” into their permanent collections and erase that distinction for good. They need to allow these artists to take their rightful places in the canon. In addition to the artists mentioned above, visionaries like Hilma af Klint, Emma Kunz, Bill Traylor, Adolf Wolfli, Martin Rameirez, Minnie Evans, John Kane, Clementine Hunter, Hector Hyppolite, and others must be integrated into the canon. At the Fair, there’s a 1939–1942 town scene by one of the greatest “outsiders” of them all, Bill Traylor, that would easily compare with any Picasso from the same period. Or, indeed, any artist.
With this outmoded discrimination still in place, the story of art is woefully misrepresentative — a lie, even. Millions of viewers and thousands of nascent artists are being denied the chance to see some of the best work made in the last 100 years simply because it was once decided that to be an artist meant having had pre-approved training. It’s a self-perpetuating false distinction…
everyone you see, you say to them: “love me.”
Of course you do not do this out loud; otherwise
someone would call the cops.
Still, though, think about this, this great pull in us
Why not become the one who lives with a full moon
in each eye that is always saying,
with that sweet moon language,
what every other eye in the world is dying to hear?
Thus Adam might have called the animals “by their own names” in two senses. Either he gave them the names that, by some extralinguistic right, were already due them, or he gave them those names we still use on the basis of a convention initiated by Adam. In other words, the names Adam gave the animals are either the names that each animal intrinsically ought to have been given or simply the names that the Name Giver arbitrarily and ad placitum decided to give them. (Umberto Eco, Serendipities, Language and Lunacy)