Rob Halpern's blog

Report : Kim Hoerbe on Pauline Oliveros and the Archive

Kim Hoerbe’s talk on “Pauline Oliveros and the Archive” was the occasion for an excellent Nonsite event that took place on Sunday afternoon, 2/21/10, at the collective’s provisional South of Market digs, Nicole Hollis’s design studio.

Hoerbe is visiting from Berlin, and his research is located at the intersection of music and philosophy. He’s currently writing about Oliveros’s work with experimental electronic music in the 1960s, and his research has brought him to Mills College, which is the location of the Center for Contemporary Music (CCM). (Oliveros was the first director of the Mills Tape Music Center after the San Francisco Tape Music Center migrated to Mills with a Rockefeller Grant in the Summer of 1966, only to become the CCM several years later under the direction of Robert Ashley.)

Hoerbe had barely introduced his talk when the group began voicing a range of questions, all of which seemed to dovetail beautifully with Hoerbe’s own intentions, concerns, and ideas.

EconVergence

On the weekend of October 2-4 2009, a gathering of activists and poets converged on the city of Portland for an event called EcoNvergence which focused on the current ecological / economic crises, and on responses to these crises among activists, and polticially committed writers and scholars.

In the weeks in advance of the event, one of EconVergence's organizers, Kaia Sand, and myself engaged in an exchange addressing the challenges of involving poet and artists in the various discussions planned for the event.

Kaia did an amazing job doing precisely this, and her efforts resulted in a number of poet led events, like a PACE action on the streets of Portland,  as well as the involvement of poets on a number of panels. But this was not without obstacle and frustration.

Because Nonsite shares the concerns of Kaia's efforts to work across the "disciplined" boundaries that too often keep poets and artists alienated from activist-oriented discussions--as if the work of poets and artists were irrelevant to the work of activism--I want to open a space to log various texts, reports, and exchanches around the EcoNvergence.

See below for an exchange between Kaia Sand, David Wolach, and myself.

You can find the "official" info on the econvergence here.

Look forward to comments and additional post around this discussion, including a conversation by CAConrad and Frank Sherlock.

 [for the correspondence, just click "Read More" below...]

Notes from Nonsite Meeting 9/27: "Rites of Institution" by Pierre Bourdieu

What follows here are Miranda Mellis's presentation notes from the September 09 Nonsite Collective meeting. For the Bourdieu text, click here and scroll to the attachment at the bootom of the page.

 ___

 

9/27 Nonsite meeting--Notes/minutes from a conversation on "Rites of Institution", Pierre Bourdieu

When I saw an email announcing that I would be facilitating a discussion at a Nonsite meeting of Bourdieu’s “Rites of Institution”, a text I had proposed for potential group reading but not imagined myself “facilitating”, I felt “assigned a competence”, I felt a “right imposed upon me” which was also an “obligation” signifying as to how I should “conduct myself as a consequence”. Within hours of feeling so interpellated, I was relieved of the surprise sensation of an unasked for duty, by a note from Rob, and all was well. But the experience provided an occasion and material for examining in miniature the dynamics Bourdieu describes in “Rites of Institution”. I was cued, but could neither fully accept nor resist the cue. Bourdieu doesn’t talk about it explicitly in the text, but between consecration (successful rite of institution) and desecration (for example, ‘class-traitor’) is a space of un-valiant, non-heroic doubt. I felt the Nonsite meeting was a space in which I could express ambivalence regarding the assigned facilitation.

But what of the promises of the text? How might we take it up reflexively? What of prophecies and exorcisms; making and destroying representations; heretical discourse; “arming with knowledge” in order to try and “neutralize” “well-founded delusions”; and using the text to prompt group reflection on these categories around which Nonsite ‘collates’ and collects: “the collective”, “the facilitator”, and “self-organized pedagogy”?  Could these terms be substituted/ re-articulated usefully (towards, among other operations, making their doxa visible)? What of linking this (or these) mode(s) of re-articulation, gathering and learning to others towards prophesying, or conjuring its/their ‘historical spirit’?

…and from here a lively discussion ensued which, according to my scanty notes touched upon calling community into being in contradistinction to documenting the already-extant; the motivations behind archiving and the notions of near (present-tense/bodily) and far (future-anterior/technological) archives; Nonsite as a dissipative structure and tempo-rary/emergent form of organization; sites framed and mobilized by actions rather than actions framed by sites; etc.etc…

Recursions in the conversation/key words:

Magic
Amulet
Use
Production
Facilitate [cf potential Emily Miller event “Facilitate This” in February]
Collective
Pedagogy

Remarks on CAConrad and Frank Sherlock's The City Real and Imagined

What follows here are my prefatory remarks from CA Conrad's and Frank Sherlock's Nonsite dialogue on September 12, 2009, co-sponsored by Small Press Traffic:

CAConrad’s and Frank Sherlock’s work provokes and manifests forms of aesthetic and social practice — aesthetic practice as social practice — forms that begin with friendship and collaboration as the most basic modes of composition, and which extend all the way to community activism (PACE, or Poet-Activist Community Extension).

 Thru their modes of practice, the poem becomes a form assumed by lived social relations under the pressure of so many forces conspiring against us. What’s more, the poem becomes not only a formal expression of dissent, but the insurgent means by which “dissensus”* might potentially and provisionally be organized within contested social spaces and public discourses. Following Sherlock's own reference to Hakim Bey's "Manifesto for Poetic Terrorism," this is the poem as a kind of “temporary autonomous zone”.

 CAConrad’s and Frank Sherlock’s work as collaborators, co-conspirators, and activist-artists corresponds with two ongoing Nonsite curricula: Aesthetics as Somatic Practice, which addresses the body as the living matter of art and poetry as it resists the often oppressive forces — social, political, environmental, discursive — that would normalize, domesticate, or poison it; and, Spatial Practices, which investigates strategies for interrupting the reproduction and smooth maintenance of social spaces in and around which lived bodies organize themselves.

 By bringing the lived body into consequential contact with the social worlds and forces that press against it, Conrad’s and Sherlock’s work surges within, against, and thru the forces conspiring against it, not only in order to register and transfigure  the political and discursive effects of those forces in the manner of a sensory organ (which is always crucial), but to raise to the level of a subjective demand an already objective need to undo those forces: to demand a disruption of the hardened structures of sense that ensure the reproduction of our grotesque and deadly order.

* for Jacques Rancière, “dissensus” refers to a political process that creates a fissure in what can normally be seen or sensed by confronting the established framework of perception, thought, and social action with something that can’t be admitted by so-called "commonsense". Kaia Sand and Jules Boykoff activate this concept in the closing pages of their book Landscapes of Dissent: Guerrilla Poetry and Public Space, which addresses PACE specifically among other poet-activist projects. Kaia also refers to “dissensus” in her Nonsite talk, with reference to Laura Elrick’s work.

 


What followed this introduction was a wide-ranging set of discussions touching on class, coming out, somatic magic, Philadelphia's history of police violence and resistance, gentrification, war, and neighborhood politics. Running through the discussion were a series of prompts and questions in search of a writing practice (and its examples) that could work as part of a strategy for mobilizing democratic bodies of collaboration, friendship, and creative remappings of flesh, city, nation, and world. Because these prompts and questions were directed toward furthering, intensifying and diversifying the practices they indicated, the Nonsite Collective would like to use this space as an ongoing repository of that elaboration. What questions did this discussion and its various follow-ups raise for you? What practices -- your own or others' -- are illuminated by, or help to illuminate, this occasion? What texts, visual works, performances, etc., are you, alone or in collaboration, producing, reflecting on, planning, or reworking based on the tactics, rituals, exercises, and collaborative methods considered during the discussion?

You can use this link to post these reflections, texts, images, and calls for further collaborative inquiry and work. If you're viewing this page in full-page mode (i.e., not in the stream of posts on the front page) you can also use the "Add child page link" at the bottom. Please note that for either option, you'll need to be signed in as a Nonsite web user. If you don't have a user account yet, you can take care of that with the block in the sidebar on the front page, or by following this registration link. We look forward to hearing from you, and to finding occasion in your contribution to further develop this discussion's questions, methods, and prompts for further work in common -- as poetry, art, politics, and friendship.
 

PACE : Poet-Activist Community Extension

Anticipating this weekend's reading and workshop--together with CA Conrad, co-sponsored by Small Press Traffic and the Nonsite Collective--Frank Sherlock has sent the following:

PACE as poetics is a function of poet-activist community extension. It began thousands of years ago. It begins again and again as poets engage in guerrilla street actions, sharing with strangers in public space. These acts are “guerrilla” simply because these encounters have become unconventional methods of poetic exchange. Practitioners operate outside of the larger structures of universities, reading series, and publishing houses that function as museums of poetry. If it is to be seen as resistance today, the enemy is Mediated Life, the alienation assurance company that has flooded the culture with fraudulent policies that promise smiles through spending. 

Just as Pierre Joris refers to a nomad poetics as a hit & run war machine, PACE employs these strategies using improvised tools most suited for each situation.

                                                      The unflat

                              world somehow continues

                                                   to operate on

                                    a modular grid 

      Its architects

           are limited to reactionary

      responses despite their dominant claims 
 

It is not a group of member-poets to be nominated and/or expelled by committee, but a rhizomatic process that nominates and expels continually, when community extension starts and stops. At once inside and outside. States within a state. An Asger Jorn knot, appearing as “a devil's street map”, experienced with a consistency despite twisted turns. 

The poem's potential as a lo-fi economic production is what makes it an attractive form for generative community extension. While McKenzie Wark warns that “art finds itself recruited into the prototyping of fascinating consumables”, it's true that poetry is the least commodifiable of art forms. A certain  American talk-poet believes this is so because poetry is like gay marriage... no one knows what it really is. That's fine. The culturally fatigued could use a little sorcery.  

The old social order operates in secret locations and tyrannical states with almost no press (Press? What press?) since the days of '99. There are opportunities to communicate between Miami Models and Minneapolis Eights in creative ways, with human interactions that remain free of commercial interruption. There are poems, discussions, and drifts of random encounters that exist as a co-created experience. 

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