Midi Sprout & Plants Interactive Performance with Ipek Oskay, May 7, 11.45 am – 12.30 pm (Sunday Lunch Break) Venue: Tory Building 1-105, Tory Building, University of Alberta Saskatchewan Drive NW Edmonton AB
Joe Patitucci (Data Garden), Panel Presentation in the session Recording, May 6, 9 am – 10:15 Venue: Tory Building Ground Floor Room #TBD, University of Alberta.
Data Garden creates immersive experiences through music and technology. They connect people to wonder through interactive works that encourage exploration and discovery. Begun as a record label releasing downloadable album codes printed on plantable seed paper, Data Garden has become a worldwide public art project building community and connection to living plants through art.
Midi Sprout is a product of Data Garden which allows sound media artists to use plants and other living things to control audio and video synthesizers in real time.
Listen to plants’ music and interact with the plants and listen to the music of interaction.
You can listen to one of Joe Patitucci’s works with MIDI Sprout here
As the first capital of Brazil in 1549 and one of the oldest colonial cities in the Americas, Salvador da Bahia is all about its heritage. The city is the result of the Portuguese colonization, the slave trade for almost 400 years and, of course, everything that comes from this bittersweet history.
Located in Bahia, in the northeastern region of the country, Salvador has many faces and titles – third largest city in Brazil (2017 pop. over 3 million with approx 4 million in the metropolitan area), Africa in America, part of the Caribbean, Home of Capoeira, Land of the Axé, UNESCO’s creative city for music, Carnival City, Bay of the Orixás, etc. However, even combined, all of these adjectives aren’t enough to capture the wild complexity of the city.
Salvador is known for its blended culture and religions, but also marked by its racial and class segregation. Both cases take us back to the city’s relation with Africa and the African diaspora. The port of Salvador was the door to one of the biggest slave markets in the world, and the African diaspora is an important factor in shaping the city’s spatial and cultural character.
The multicultural factor is everywhere in the Bay of All Saints – food, languages, slangs, dances, rituals and many other moments in day to day life that mix the Yoruba, European and Brazilian cultures. From the Carnival in February or March to New Year’s Eve celebrations, the streets play an important role in Salvador’s routine, whether if it’s with the street food such as Acarajé, the tourism at the Historic Centre, the Carnival blocos, the trio elétrico followings, the Capoeira rodas, the Candomblé celebrations or the Catholic processions.
Alexander Galloway, Laruelle: Against the Digital. Minneapolis: University of Minnesota Press 2014. ISBN 9780816692132
1. Against the digital as differentiation
I first read this book in one sitting of 7 hours but have divided this review as I wanted to extend my discussion of Galloway’s treatment of Deleuze. This will appear as Part 2 of this review. Alexander Galloway’s book Laruelle: Against the Digital presents 14 theses across 10 chapters that move from the inaccessible monolithic material oneness of the Real to a critical assessment of ‘analysis’ that is the hallmark of philosophy. Philosophical elements, such as analysis, are presented under the label of the ‘Standard Approach’. Galloway argues that François Laruelle (From Decision to Heresy, Experiments in Non-Standard Thought. New York: Sequence. 2012) offers a realist or ‘Non-Standard Approach’ that foregrounds imminence and the a priori commonality of all being and thought as a general category of the undifferentiated, indifferent, or generic. Being and thought go together and imply each other inseparably (cf. Heidegger). Galloway insists he is not offering a book about Laruelle, but he closely follows the lines of his philosophical position. The generic is the ‘analog’ that Galloway pits against the tradition of differentiation and division that underpins the digital 0-1 binary system. Standard Approach philosophy is thus digital. Lucretius, Spinoza, Deleuze, Althusser are important references for Galloway in Part Two of his book where he considers the politics and aesthetics of cybernetic control society, the aesthetics of darkness and light, and an ethics of the generic.
As mentioned, the most interesting aspects of the book for me are found in Galloway’s discussion of Deleuze’s Society of Control (see Part 2 of this review). However before he arrives at his discussion of Digital Capitalism, Galloway’s text moves through several labyrinthine chapters on analytical division, Laruelle’s critique of hermeneutics, dialectics and multiplicity, and the hierarchical temporal logic of the event.
“Laruelle is charting an exodus out of representation more generally. Thus, the true withdrawal from digital quality will lead to imminence, not analogy. The ultimate withdrawal from digital will lead to the generic” (89).
The Standard Model of philosophy is premised on the division of the One into two as an event and a decision. It is both ontological and metaphysical. The NonStandard Model does not permit either a hermeneutics that separates surface and depth, a structuralism that separates appearance and structure, not even a division of the digital and analog, nor critique based on some sort of external subject position that assesses an ignoble problem object.
Galloway takes the zero – one logic of today’s digital world as a logic of distinction, decision, difference, and division. He does not discuss other possible readings or understandings of this zero as a non-negative that cannot simply be contrasted against a one, meaning a particular or an entity. For example, contemporary mathematics often understands zero as exactly Laruelle’s undifferentiated whole that is an inclusive infinity or plenum that includes All. My thought is that oneness is an eerie anticipation of quantum computing’s ‘all-at-once’ computation of a field of possibilities (an analogue space without time produced in only a single computational cycle). It also points toward the possibility of a future social theory encounter with social diversity as an analogue phenomenon, variation rather than difference. This entails an examination of the Janus – faced quality of the zero in the 01 binary logic, This is one of the exciting opportunities that Galloway gestures toward (Chapter 4 and 5 of the book) but does not provide. However, it seems that Laruelle, and Galloway following him, argues for a focus on a meta-stasis of pure immanence that prevents any rational representation and analysis of being, except as the grand illusion of a divided world of subjects and objects.
Rob Shields, October 27 2017. Space and Culture Research Group
On October 27 Rob Shields presented asking, ‘What are the social effects of built infrastructure?’ Changing public interaction with civic infrastructure accumulates to changes in Canadian social forms. Infrastructure affects social integration, accessibility, and inclusiveness. Infrastructure choices affect the relations of core and periphery, and the exercise of sovereignty and Canadian values.
1. Infrastructure as representation of the system and program of the city?
Infrastructure has often been believed to reflect how the city creates its system and manages natural resources. However, that is not necessarily the case. Sometimes infrastructure functions in a way that is not planned or expected. For example, we may find many built infrastructures such as bridges that were designed to provide a new passage over an obstacle or adjust the traffic flow/density. Instead, they are now being used mainly as venues for festivals, markets, or more stationary activities. In this sense, infrastructure may not necessarily be “broken” or “dysfunctional”, but it sometimes evolves or is re-purposed by the local residents to serve different or even multiple functions.
Iphone 7 had an initial launch in 28 countries on September 16th. Though I’m not a fan of Apple products, but since the price of iphone 7 is much cheaper in Canada than in China and my friends and I are leaving for China, we decided to buy iphone 7 for our families.
One of my colleagues said that the iphone 7 would be very popular according to the experience in the previous years. She suggested that I line up for the iphone 7 in West Edmonton Mall as early as possible. At first, I took this as a joke, because the iphone 7 seems have no big difference from iphone 6 or 6s, most of the fans would be waiting for iphone 7s or 8. However, what made me change my mind is the picture of the queue in front of the Shanghai branch of the Apple Store.
So I decided to line up for the phone and went to WEM at 8PM on September 15th. However, there were only a few people waiting. To my surprise, two girls brought blankets and pillows, as well as snacks and drinks. “Professional！” I said to myself. Behind the two girls were two heavily-bearded men. They said they work for Telus. After a short time chatting, we waited together, watching films or playing phone games separately.
Two well-prepared girls
At about 2AM, there were still a few people waiting, which made me really disappointed. Suddenly, four men cut in the queue right in front of me. I asked politely and said “Please line up behind us”. But the bearded men said that the four guys are his friends and they just wanted to play games together. If they get the only phone, they would give it to me immediately. I believed them and let them jump in, which I regretted later. They were playing and chatting so noisily that I couldn’t sleep the whole night.
At 7.45AM, some Apple staff came out and asked for our request. I wanted a 128G matte black iphone 7. But the guy right in front of me ordered this one. And what I got from the staff is there was no 128G matte black 7 and I must change my request to a gold one. “That’ not fair!” my friends and I were angry. We tried to negotiate with them because they promised us they give us the phone if they got it since they jumped the line. However, they pretended they didn’t say that. I was so stupid that I trusted these people. What the worst thing was that after one of the men got the ideal one I wanted, he asked me how much I would like to pay to get the phone. Then I was keenly exasperated! What a scalper! “Lair! I won’t pay anything!” I said to them. And finally I got a gold one reluctantly. But the staff said that I can swap if there would be some models on stock after a few days.
That was a really unhappy experience. But I’m really appreciate the help I got from the Apple staff, Jonathon. Without his help and patience, I would not have a matte black iphone 7 now.
Ziru Deng (East China Normal University, Shanghai)
With the slicker interface and better users’ experience of Pokémon Go, the game is very popular in China as well. A great deal of students are getting over the wall so that they could have access to play Pokémon Go. Many young people, especially those who watched Pokémon and Digimon when they were young，are becoming addicted to it. They collect Pokémon eggs on their way to school, work, gym and so on. What’s more interesting is, since it’s now summer holiday, many youth walk up and down at home to catch Pokémon eggs and they can rank top among all their friends on Werun (a step counting ap in Wechat) due to the steps at home.
Some of the Chinese players consider this game as a time killer and a way for recreation, some of them just play for networking, which means they can catch up with peer culture via this game. Some of them are aware of the game is boring but they just cannot stop because once they get into the game, they would be eager to collect all the Pokémon eggs. As a result, from many players’ perspective, Pokémon Go is more like a kind of collection game and social network game than a battle game.
Admittedly, with the fast pace of globalization and the transmission of information, there are lots of fans of Pokémon Go from all over the world and the share price of Nintendo increased dramatically these days. However, many people hold skeptical views of this game. First is the information security. The game needs our GPS location and other private information, which may cause the players’ personal data to leak out. Some traditional Chinese people even hold the opinion that the game as a Japanese martial plot, which may harm national interests. Secondly, what’s the meaning of the game? Some players feel it boring and have unloaded the game already. The trend changes everyday. How long can the popularity of Pokémon Go last？Let’s wait and see.
Ziru Deng (East China Normal University / University of Alberta)
A layered global spatialization divides the world not just into haves and have-nots, but between a tax-avoiding elite that operate in the flows of a worldwide financescape of tax havens and economic free trade zones and “the rest” bound by taxes in outflanked territorial states.
The geography of the space of flows is distinguished by island tax havens: in the Caribbean, Bermuda, Panama, The Seychelles, the Channel Islands and Isle of Man for which Switzerland and its banks may be a global command and control centre.
The geography of offshore tax havens reflects the spirits of hoarding, self-enrichment, expropriation and mean-spiritedness. The leak of Mossack Fonseca’s archive via the ICIJ International Consortium of Investigative Journalists, a project of the US Centre for Public Integrity, reveals the identity of individuals and families that have cached away wealth to avoid taxation by national governments. As The Guardian put it today,
what has broken out of the vaults of the offshore legal specialists is “the sense that normal rules do not apply to the global elite. In a new gilded age, taxes would – once again – appear to be for the little people…. Slowly but surely… the world has learned that the banks that busted the global economy were also consumed with … rigging rates, ripping off customers and laundering Mexican drug money.” It reveals the “tax-dodging lengths that private wealth will go to in order to keep public coffers empty.”
The amount avoided in taxes would solve many countries budget deficits. Budget deficits are debts piled on to our children by tax avoiders. The temporal aspects, in which money made in the past is inherited tax free in the present, taxes not paid in the present then lead to debt by others in the future, make this a distinct topology. Its like the elite and the rest live on different financial planes. These two worlds, two planetary financescapes, have points of intersection but otherwise conceived as independent. The reality however is that the elite are living in a virtual reality, of course, and usually find out to their cost that they are dependent on the acquiescence of the many to this situation. Social consent can easily by withdrawn.
Countries less able to monitor financial industries and collect taxes are particularly vulnerable, as the map create by Offshore Net suggests. USD21 trillion was their 2010 estimate.
A study of the American top 100 publicly traded companies by U.S.PIRG, as measured by revenue, shows 82 maintain subsidiaries in offshore tax havens. Collectively, the companies report holding nearly $1.2 trillion offshore, with 15 accounting for two-thirds of this (see diagram).
“When corporations use tax havens to dodge the taxes they owe, the rest of us pay the price, either through higher taxes, cuts to important programs, or a bigger deficit,” said Dan Smith, U.S. PIRG Tax and Budget Advocate and report author. “It also puts small businesses without expensive tax attorneys at a big competitive disadvantage” (Offshore Shell Games).
To these sites, one can add free trade economic zones that are tax free so that companies are not taxed on the value added to products in these zones that are way-points between producers and consumers. Olivier provides one of the always excellent maps from the Le Monde Diplomatiquearchived on World Resources SIM Centre:
Review: Active Audience: A New materialistic interpretation of a key concept in cultural studies, Huimin Jin. Bielefeld: Transcript Verlag 2012. 179pp.
Why are Chinese scholars interested in active audience theories that hark back to the 1980s and 1990s? In an exchange in Active Audience, David Morley comments to author Huimin Jin, Prime Professor at Chinese Academy of Social Sciences, Beijing:
“As I understand your argument, you are suggesting that we face a move from a ‘producer society’ to a ‘consumer society’, that the concept of the masses’ (as mobilized in the Frankfurt School’s work) is a characteristic of what you call a producer society and that popular culture is then, conversely, associated with the consumer society. From that premise, if I understand you rightly, you see ‘active audience theory’ as being to do with the extent to which, in this thing called the ‘consumer society’, people have more choices… I think that’s a problematic form of historical periodization and one which is characteristic of a certain type of sociological approach”
Imported in the wake of the reception of British Marxist Cultural Studies of the Birmingham School the core notion of the active audience emphasizes the independence of meaning from any authors intention as texts, images and film are received and reinterpreted in different contexts. Stuart Hall was a key figure in developing an “encoding/decoding model”. The idea comes out of the 1960s social psychology of Raymond Bauer who pitted the “obstinate audience” against simplistic sender-receiver models. On one hand, the active audience is an independent collective which does not respond in a mechanical manner to the explicit messages of mass media but always reflects, comments on and attempts to interpret messages. They “actively” decode messages and meanings. On the other hand, the resistance offered by the active audience has proved a poor buttress against imperial and commercial ambitions.
Jin follows David Morley’s model as a critique of the assumptions of the determinism of technologies and media and the passive, duped audiences often presented by Frankfurt School writers in their critiques of Nazi propaganda. What is most fascinating about the book is its shift away from communication theory to consider the everyday context which shapes the reception of information. In doing so, while carefully following Morley’s lead, the book is genuinely new in its use of Husserl’s phenomenology of the “lifeword” and a Heideggerian approach to being-in-the-world which emphasizes the ways people reflect on their world and make it meaningful for themselves. Jin draws on his broad experience in German intellectual history to move from the discursive, which is generally involves abstract representations, to root the discussion in the real. For me, this everyday reality, spans both the actual here-and-now “concrete” fabric of life and also its “virtual”, intangible elements such as trust, community and society that frame our understanding of communication. This turn to everyday world and away from the pure context of texts or, for example, a television broadcast, reflects Prof. Jin’s status as the preeminent interpreter of Confucius in China today.
Review: Murray Pomerance, Alfred Hitchcock’s America, Cambridge: Polity Press 2013
What do they have in Hitchcock’s America? They have the promise of open spaces, they have atomized lives framed by film-screen windows, they have innocents abroad and ambitious step jumpers at home, they have agrarian prophets and urban sophisticates sharing the small town paradise, they have ingenuity, humility, plucky courage and hidden faces, they have department stores and giants, they have Mount Rushmore and Bates Motel. All of these ingredients, and many more, are masterfully woven into this feast of a book.
The world of matter has been forcefully sculpted in the last several centuries by the twin projects of colonialism and capitalism. The very movement of human activity under modernity has rested on the formation of a standing reserve of nature, a category whose flexibility has variously expanded and contracted to include both humans and non-human others as targets for exploitation and extractive energy. Carbon industries, forestry, mining, agribusiness, construction, mega-farming and fishing participate in worlding the world as mere matter, asserting deep and unforgiving property rights in dispersed territories around the globe. Nevertheless, at each point in this cartography of extraction one finds committed points of resistance and un-ceded terrains, both material and symbolic. This symposium and exhibition asks how the fields of contemporary art and media studies, indigenous studies and resistance movements, critical environmental studies, new ethnography and science and technology studies might bring into focus the globalizing dynamics of extractive ecologies. It seeks to build substantive discursive grounds for resisting incursions into sovereign land, denials of the rights of nature, and the persistent dispossession of indigenous and First Nation peoples. It asks, What un-ceded terrains precede and interrupt the depths of imperial ecologies? What interventions ensure the defense of land, labour, survival and species diversity in the globalized present?
World of Matter is an international art and media project investigating primary materials (fossil, mineral, agrarian, maritime) and the complex ecologies of which they are a part. Participants: Mabe Bethonico, Ursula Biemann, Emily Eliza Scott, Uwe H. Martin & Frauke Huber, Paulo Tavares, Elaine Gan, Peter Mörtenböck & Helge Mooshammer, Lonnie van Brummelen & Siebren de Haan. Visit our multimedia web platform here.
February 20 – April 18, 2015 Organized by Krista Lynes and Michèle Thériault.