Rhizome thinking vs three thinking.

“In botany, a rhizome (from Greek: ῥίζωμα, rhizoma, “root-stalk”) is a characteristically horizontal stem of a plant that is usually found underground, often sending out roots and shoots from its nodes. Rhizomes may also be referred to as creeping rootstalks, or rootstocks.”

source wiki: http://en.wikipedia.org/wiki/Rhizome

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“The rhizome itself assumes very diverse forms, from ramified surface extension in all directions to concretion into bulbs and tubers. When rats swarm over each other. The rhizome includes the best and the worst: potato and couchgrass, or the weed. Animal and plant, couchgrass is crabgrass. We get the distinct feeling that we will convince no one unless we enumerate certain approximate characteristics of the rhizome. “(Deleuze)

reed more / link: http://www.gseis.ucla.edu/courses/ed253a/kellner/deleuze.html

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link to articles:

À une passante / A Passer-by / Flaneur

A Passer-by

The deafening street roared on. Full, slim, and grand
In mourning and majestic grief, passed down
A woman, lifting with a stately hand
And swaying the black borders of her gown;

Noble and swift, her leg with statues matching;
I drank, convulsed, out of her pensive eye,
A livid sky where hurricanes were hatching,
Sweetness that charms, and joy that makes one die.

A lighting-flash — then darkness! Fleeting chance
Whose look was my rebirth — a single glance!
Through endless time shall I not meet with you?

Far off! too late! or never! — I not knowing
Who you may be, nor you where I am going —
You, whom I might have loved, who know it too!

Roy Campbell, Poems of Baudelaire

(New York: Pantheon Books, 1952)

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À une passante

La rue assourdissante autour de moi hurlait.
Longue, mince, en grand deuil, douleur majestueuse,
Une femme passa, d’une main fastueuse
Soulevant, balançant le feston et l’ourlet;

Agile et noble, avec sa jambe de statue.
Moi, je buvais, crispé comme un extravagant,
Dans son oeil, ciel livide où germe l’ouragan,
La douceur qui fascine et le plaisir qui tue.

Un éclair… puis la nuit! — Fugitive beauté
Dont le regard m’a fait soudainement renaître,
Ne te verrai-je plus que dans l’éternité?

Ailleurs, bien loin d’ici! trop tard! jamais peut-être!
Car j’ignore où tu fuis, tu ne sais où je vais,
Ô toi que j’eusse aimée, ô toi qui le savais!

Charles Baudelaire

Main Page – FreeMind – free mind mapping software

FreeMind – free mind mapping software

FreeMind is a premier free mind-mapping (http://en.wikipedia.org/wiki/Mind_map) software written in Java. The recent development has hopefully turned it into high productivity tool. We are proud that the operation and navigation of FreeMind is faster than that of MindManager because of one-click “fold / unfold” and “follow link” operations.

via Main Page – FreeMind – free mind mapping software.

Live-Taped Video Corridor

Bruce Nauman «Live-Taped Video Corridor» | Live-Taped Video Corridor (installation view)In the closed-circuit installation «Live/Taped Video Corridor», a study from the Performance Corridor work group, Nauman set two monitors above one another at the end of a corridor almost ten meters long and only 50 cm wide. The lower monitor features a videotape of the corridor. The uppermost monitor shows a closed-circuit tape recording of a camera at the entrance to the corridor, positioned at a height of about three meters. On entering the corridor and approaching the monitors, you quickly come under the area surveyed by the camera. But the closer you get to the monitor, the further you are from the camera, with the result that your image on the monitor becomes increasingly smaller. Another cause of irritation: you see yourself from behind. Moreover, the feeling of alienation induced by walking away from yourself is heightened by your being enclosed in a narrow corridor. Here, rational orientation and emotional insecurity clash with each other. A person thus monitored suddenly slips into the role of someone monitoring their own activities.

(source: Dörte Zbikowski, in: Thomas Y. Levin (ed.), CTRL[SPACE]. rhetorics of surveillance from Bentham to big brother, ZKM | Center for Art and Media, Karlsruhe 2001)

via Media Art Net | Nauman, Bruce: Live-Taped Video Corridor.

Essays – “Video Theory”

Instantaneity


The most obvious departure the video image makes from its cinematic cousin is that it can be instantly available: recording and broadcasting can be simultaneous, and this technological possibility has offered a wide variety of uses from broadcast television to remote sensing, from the proliferation of security and surveillance cameras in the urban environment to various artistic experiments.

I’ll take Dan Graham as a useful point of departure to discuss the latter, not because he was unique—many artists undertook similar explorations in the 1970s—but because he can serve to index this trajectory. I’ll begin by reading a piece from Graham’s book Video-Architecture-Television. He writes:

Video is a present-time medium. Its image can be simultaneous with its perception by/of its audience (it can be an image of its audience perceiving). The space/time it presents is continuous, unbroken and congruent to that of the real time which is the shared time of its perceivers… This is unlike film which is, necessarily, an edited representation of the past of another reality… for separate contemplation by unconnected individuals. Film is discontinuous, its language constructed, in fact, from syntactical and temporal disjunctions (for example, montage). Film is a reflection of a reality external to the spectator’s body; the spectator’s body is out of frame. In a live video situation, the spectator may be included in frame at one moment or be out of frame at another moment. Film constructs a “reality” separate and incongruent to the viewing situation; video feeds back indigenous data in the immediate, present-time environment or connects parallel time-space continua. Film is contemplative and “distanced”; it detaches a viewer from present reality and makes him [sic] a spectator. (Graham, p. 62)

Clearly what Graham is describing is a particular possibility rather than a necessary consequence of video technology. In his own work he used this possibility to undertake series of experiments into space, architecture, perception and memory. For instance, he constructed rooms which staged contrasts between direct perception, mirror reflections, live video and delayed video.

Describing the piece Present Continuous Past(s) (1974), Graham wrote:

The mirror reflects present time. The video camera tapes what is in front of it and the entire reflection of the opposite mirrored wall. The image seen by the camera (reflecting everything in the room) appears 8 seconds later in the video monitor.

This means that the camera will tape the reflected image of the monitor, setting up an infinite regress of time continuums (always separated by an eight second delay). Further:

The mirror at right-angles to the other mirror-wall and to the monitor wall gives a present time view of the installation as if observed from an objective vantage exterior to the viewer’s subjective experience… It simply reflects present time.

Graham also made a series of “time delay” rooms. In Time Delay Room 1 (1974), spectators in room A could see those in room B live on one monitor and on an eight second delay on the other, while those in room B could see audience A live and themselves on delay. Spectators could walk between the two rooms, which was timed to take about eight seconds. These time delay rooms constituted a series of quasi-psycho-sociological experiments in which Graham used live video as a tool to explore consciousness. His project is reminiscent of Dziga Vertov’s 1929 film The Man With The Movie Camera which used cinematic reflexivity to similar ends. Graham was particularly interested in the relationship of consciousness to philosophies of reflection and transparency. Interestingly, while his writings often seem to accept the equivalence of perception with self-presence, his experiments point elsewhere—to the continual implication of so-called “direct perception” with the deferred effects of memory. In this way, he cross-hatches phenomenology with a more psychoanalytic perspective. While I find his rooms fascinating, I must admit that I also find them rather unnerving—they seem too close to all those contemporary spaces dominated by surveillance cameras. (And, of course surveillance video footage is increasingly appearing as art in a gallery context.)

Graham’s idea of using video as part of a closed system or feedback loop was common to many artists—Gary Hill has been quoted as saying “Video’s intrinsic principle is feedback.” (Hill, 1993, p. 65) It fitted in nicely with the rise of systems theory and cybernetics being advanced by those such as Norbert Weiner at the time. It also marked a time when the idea of participatory art started to be channelled towards interactive art—a term which has been such a buzz word in the 1990s. In video works by artists such as Nam June Paik, the presence of the audience—whether as an image registered on a monitor, or as a sound event reproduced through an electronic feedback system—began to play an increasingly important role in providing the content and shaping the experience of the art work.

Paik also constructed some of the most hauntingly beautiful examples of video as feedback; for instance the various versions of his TV Buddha. Here the enigmatic relation between the immediacy of the live image and the materiality of the object is brought to a pitch. The Buddha, who sought to keep himself free from all external impressions by immersing himself in mystic contemplation, sits confronted by his own image. The resulting ambivalence in the status of both object and image reminds me of Maurice Blanchot’s suggestion that there are at least two interpretations of the imaginary, the realm of images. (Blanchot, 1982, 254-263) There is the ordinary interpretation, according to which the image follows the order of reality as its mirror or re-presentation. But there is also the path where the image points to the absent thing, not by a strategy of mastery but by evoking its presence as absence. What Blanchot underlines—and what Paik’s Buddha confirms—is that, in fact, there is no either/or choice between these two possibilities—faced with the image, we always experience an ambivalent mixture of presence and absence.

Essays – “Video Theory”.