The artistic use of parallax and lenses revealing the invisible in holography

There are many artistic resources offered by holography: third-dimension registration and reconstruction, immateriality, color interpretation, holographic space, realism, etc. But there are a few of them which are very characteristic and singular of that media such as the inversion of parallax, and the possibility of making invisible to turn into visible. Current paper aims to discuss key issues concerning with the aesthetic use of those special features. It is based on theoretical as well as critical analysis of the production by some of the most outstanding holographic artists who have made use of such interesting resources

Wayland: smith of the gods

This paper considers the origins of the legend of Wayland, the Anglo-Saxon mythological smith. The origins of the Wayland legend come from Scandinavia but have roots in classic literature. Almost all literary references to Wayland have been lost and it is believed that a feast day dedicated to Wayland has been Christianised; however, it is possible to trace his legend through some lines of poetry and through objects such as the Franks Casket. A Neolithic burial site in Berkshire was appropriated as the place where travellers would leave their horses to be shod by the supernatural smit

Mapping immaterial flows : how consumption invisibilizes labor : the satellite and shipping container

The kiosk system went down and everyone missed their flight. I had this experience recently at Chicago O’Hare International airport when I was flying to Austin. It affirmed the importance of understanding networks and how their working (or in this case, the lack thereof) immobilizes goods and people. Usually, when you check in for a flight, there is a kiosk, a station where you can print out your ticket, bag tags, and receipt. This automation of airline customers and their luggage is routine and due to its speed, allows a lot more people to obtain services. A standard of speed and ease of access is therefore coupled and expected. When this automation is no longer available, people lose their shit or more elegantly stated, the artifice of entitlement becomes gruesomely apparent. I understand everyone has a place to go and we won’t get their soon enough. However, the system is down and the airline workers are doing their best. Of course, once the network is back in place, the kiosks will resume operation and yes, they will arrange a later flight. But in a global economy where networked spaces are equated solely to make money at an expedient pace, how do we get people to understand other ways to respond to a malfunction? The common assumption is that systems are supposed to be perfect and a glitch or a malfunction is an exception, however it is quite the reverse. What if networks weren’t based on dualism? The binary being either: an all digital internet of everything kind of space or a cyberpunk infused reversion to the analog. Instead, what should be thought of and put into place is a multiplicity of network configurations such as A to Z, alif to bari yay, 1 to a 1000, uno to millón. This is what I propose in my research and arts practice: how do we build multiplicity and equity in systems? Networks are not arbitrarily put into place, they have funders, users, buyers, beneficiaries, and losers involved. Therefore, they are porous flows, exchanges, and axioms, always open to change. My research lies in between histories of media, technology, and globalization. I investigate these themes through performance, sculptural installations, reading groups, and workshops that focus on the role of technology. Specifically, my practice is focused on objects that are produced from global circuits and their embedded codes, encompassing both the technological and sociological. I investigate the history of objects such as the satellites and shipping containers and make immaterial streams tangible. The specific objects of the satellite and shipping container carry information that frames notion of historic and present day globalization facilitated by technology. The sections of this text are not necessary meant to be read sequentially, there are organized like nodes. In the first node, I will examine the role of satellites in my projects, Satellites and TELL A STAR. Satellites project examines Our World, the first global transmission (1967) through a sculptural installation, video and website. This project critiques the notion of techno-utopianism, a idea that technology will resolve all inequalities plaguing humanity. Then, I will review TELL A STAR, a 3-channel installation, where I divert the history of the first American satellite, Telstar (1962) through the lens of Afrofuturism, archival research and fluidity of identity. In the second node, I will review my project, Con-tain-er, its installation and performative elements and the role of “flows” within global shipping networks. Near the ending node, the role of networks, “junk,” and the use of workshops will be examined as part of my arts practice. Demanding the creation of more inclusive and divergent networks is central to imagining fluidity. It is within reach, we need to imagine it.Studio Ar

Concrete Thinking for Sculpture

This article proposes to explore the variegated plays of concrete as a travelling concept through four specific examples, viewed from the locality of the Yorkshire Sculpture Triangle in 2015. It will be argued that ‘concrete’ makes possible a triangulated reading practice in, of and for sculpture. The first example looks to the use of concrete, as a material, in some of the ‘technical’ experiments of Henry Moore, from the 1920s-1930s. The second example is the only public concrete sculpture by Barbara Hepworth on record, entitled Turning Forms. This is a kinetic work which was commissioned for the Festival of Britain in 1951. The psychic registrations of form-in-concrete will be explored through the aesthetic reception and understanding of these works. The third example examines the interplay between abstraction and concretion in a work of structural engineering: the Arqiva transmission tower on Emley Moor. This structure is a working utilitarian model of the telecommunications industry which took hold in the 1960s and 1970s. It is also a sculptural monument in a landscape of other design ‘types’. The fourth example considers the recent display of Lygia Clark’s Bichos at the Henry Moore Institute, Leeds, in 2014-2015. Bicho Pássaro do Espaço (‘Creature Passing through Space’) (1960) reveals a particular translation between concrete thinking and concrete experience. These examples call upon the semantics of the concrete as a thought process and will track a journey into a region marked by three interconnected points: the concrete specificity in the material works selected, the broader field of concrete forms within which the sculptural may sit and the philosophical/aesthetic language of concrete for sculpture

The Role of Sculpture in Communicating Archaeology in Museums

In this article I discuss an innovative museum strategy that aims to create a more evocative and engaging visitor experience. I argue that the inclusion of contemporary art, and specifically sculpture in exhibition design, activates visitor agency, empowering the public to take part in interpreting the human past. I explore the unique sensory engagement sculpture provides and the important role this can play for the public presentation of archaeology. I also examine an existing project that has called upon sculpture as an interpretive resource at the National Museum of Scotland, discussing its impact on visitors and its contribution to the discipline. I conclude with a discussion of a selection of living sculptors including Rachel Whiteread and Antony Gormley whose work, I argue, signals exciting opportunities for future artist-curator collaboration. By considering both current examples and future possibilities, this article builds a case for sculpture as an important and dynamic tool for the public understanding of archaeology in museums

Feminism and Feminisms: The Prospect of Censorship

Given the diversity and division of women according to class, face, ethnicity, religion, age and other social factors, we must expect and accept conflict and contradiction within feminism. I refer here broadly to feminism as a school of thought and as a political movement aiming to improve the lot of women (Black, 1989). Current theorizing about the social construct, gender, is inspired by the contradictions inherent in feminism (Scott, 1983). They fuel a constructive dialogue but they aIso contain the threat of censorship. There is the tendency to disregard the right to dissenting voices within feminism, to suppress internal questioning and contestation in favour of an appearance of consensus on a particular version of feminism. In bell hooks\u27 words: Feminism has its party line and women who feel a need for a different strategy, a different foundation, often find themselves ostracized and silenced- (hooks, 1984, p.9)

Mike Kelley and Surrealism: monkeys, frogs, dogs and Mauss

This paper reads the 1980s and 1990s soft toy and sock-monkey installations of multimedia artist Mike Kelley in relation to surrealism. Using Hal Foster’s comments on abject art - of which Kelley is often considered an exponent - I consider the extent to which Kelley’s work desublimates and makes available as ‘affect’ some of the structures of feeling, and structuring feelings, of the capitalist lifeworld. I compare Kelley’s work to its surrealist antecedents and judge the political efficacy of that avant-garde against his postmodern practice. While this essay uses writers like Freud and Marx, alongside Breton, Bataille and Kelley himself, it is Marcel Mauss’s well-known theory of the gift that takes centre stage in reckoning the social and political significance of Kelley and his use of surrealist discourse