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Currently Reading: Zucker, Paul. 1968. Fascination of Decay. The Gregg Press, New Jersey.

In the introduction Why Ruins, Zucker includes the following definitions of the ruin, it’s image and value (p.2-3):

“A ruin exists in a state of continual transition caused by natural deterioration, specific catastrophe or other circumstances.”

“The image of the ruin is always ambivalent and open to manifold interpretations.”

“Functional values which the ruin might have possessed originally are of even less value in its aesthetic interpretation.”

“Devastated by time or by wilful destruction, incomplete as they re, ruins represent a combination of created, man-made forms and organic nature.”

Zucker traces the history of the ruin in the main chapters. In The Beginning, he accounts, “Although Boccaccio, writing in the fourteenth century, described some ruins in the vicinity of Baiai a “old stones and yet new for modern souls,” the conscious awareness of ruins as such did not develop until the early renaissance. (p.11)

[During the eighteenth century] the general interest in ruins was most intense, and the motif reached its peak both in landscaping and in the applied arts. Innumerable artificial ruins appeared in parks, and even the most everyday household utensils were decorated with images of decaying buildings and monuments.” (Both ruins and parks were reactions against the formal geometric French gardens of Le Nôtre.)

At the end of the book, Zucker briefly mentions the nineteenth century kitsch of ruins and twentieth century symbolism of industrialisation, urbanisation and devastations of war.


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Eduardo Coutinho – Scavengers: Boca de Lixo
Brazil, 1993, 49 Min, Color, Portuguese

Synopsis: The daily routine of poor people of Itaoca, São Gonçalo, state of Rio de Janeiro, who make a living out of revolving garbage.

Boca de Lixo roughly translates as “garbage mouth”

Translation from Eduardo’s blog: The scenario, at first glance, might shock: a pour point of trash in Sao Goncalo, the city of Rio de Janeiro. Used syringes, food in a state of decomposition, a state of absolute misery. People select objects and food that can be reused, which was rejected by a person serves as a survival factor for this. The bleak scenario does not express the mood of collectors. There is a set of integrity and values ​​that surpass all that state, and the camera Coutinho is responsible for this approach. Some deny things that eat trash (even if the camera denies), others say with pride, some are there because of lack of opportunity, others by choice: “(…) is better than having boss (…)”. The film is releasing the claim of an adverse context record to the standards of a society that respects the rights of its citizens and pulls her contradictions and ambiguities, which in turn, are able to resize it and reinvent it.

Part 1: http://www.youtube.com/watch?v=UY-4w-JQkOw
Part 2: http://www.youtube.com/watch?v=crfc27TxOjs
Part 3: http://www.youtube.com/watch?v=neXJc8WHkEM
Part 4: http://www.youtube.com/watch?v=34EdlpwfEmc
Part 5: http://www.youtube.com/watch?v=jJVyE-m56Ow

Torrent: Download Movie

Emule: Eduardo Coutinho – Boca_de_Lixo-006.avi


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Tuesday Talks at the Whitworth Art Gallery: Samson Kambula 15/01/13

Artist and author Samson Kambalu has co-curated the exhibition Tattoo City: The First Three Chapters with Castlefield Gallery’s in house curator Clarissa Corfe. The exhibition includes Kambalu’s work interspersed with a selection of art inspired by Rudolf Steiner’s esoteric philosophy of freedom – anthroposophy, as well as newly commissioned and existing works by guest artists including Joseph Beuys and Jochem Hendricks. Kambalu’s first book The Jive Talker or How to Get a British Passport, published by Random House, Simon & Schuster and Unionsverlag in 2008, is a memoir of his upbringing in Malawi and the influence of Nietzsche in shaping his own art practice and quasi-religion ‘Holyballism’, centred around a sculpture of football wrapped in pages of the Bible. Born in Malawi, Kambalu has exhibited widely, including exhibitions at the Whitechapel Gallery, Tokyo International Art Festival, Brooklyn Institute of Contemporary Art, New York and the Museum der Bildenden Künste Leipzig. He is currently a PhD candidate at Chelsea College of Art and Design.

http://www.whitworth.manchester.ac.uk/whatson/events/tuesdaytalks/

Samson introduced his philosophy to creating conceptual art including his background growing up in Malawi. One key reference to his 2003 work Holy Ball, a football covered in pages from the Holy Bible, is the footballs children make out of plastic bags. For his first residency, Samson took a collection of these handmade footballs from his neighbourhood in Malawi in a suitcase to Amsterdam.

Western philosophy played an important role in his upbringing, questioning everything about the world around him. Nietzsche and Bataille were cited as particularly important philosophers, concerning excess that has influenced Samson’s practice. “We need more useless things,” Samson declared; more art and less computers, less airlines, roads and planes. “Art should create wastage,” he claims; i.e. art should not be divisive/instrumental towards economic/regeneration ends, as it is often demanded by politicians and public grant bodies.

Samson also mentioned categories in his talk as something particular to Western ideologies. This necessity to compartmentalise everything in order to make sense of the world is something he finds quite strange coming from Africa.

More info: http://www.youtube.com/user/Holyballism


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Museum of Contemporary Rubbish is participating in Market Value at A+D Gallery, Chicago. A new range of international merchandise has been made especially featuring items from British, German, Italian and Cuban collections.

Market Value: Examining Wealth and Worth

Curated by Steve Juras

A+D Gallery, 619 S. Wabash Ave, Chicago, Il 6060, USA

February 28 – April 20, 2013

Opening Reception:
February 28, 5-8 pm

Market Value: Examining Wealth and Worth is a multi-faceted investigation of economic, commercial and aesthetic value. Featuring artists from across the country working in a variety of media, this formal and conceptual cross section unpacks the tenuous relationship between value, wealth, and worth in contemporary culture.

Participating artists include Alice Bradshaw, Kate Bingaman-Burt, Kyle Fletcher, Jason Frolichstein and Mike Wilgus, John Hodgins and Steve Moore, Mike Merrill, Chad Person, William Powhida and Jason Polan.

http://www.colum.edu/ADGallery/Calendar.php


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Axisweb Curated Prize

As part of my research for the Axisweb Curated Prize, I interview the artists in my selection on their use of rubbish/waste/discards.

Interview with Lousie Winter (part 2)

AB: What processes do you apply to these materials?

LW: Once the collected material has been brought back into the studio I embark on a process of intuitive play. This enables a fluidity that arises as a result of almost not thinking, or, it is a different kind of thinking, one based on the physicality of learning. This intuitive play enables me to uncover more abstract readings of these materials, questioning their status as signifiers and is essential if one is to avoid imposing meaning onto something. It is only after this process that I attempt a kind of post-rationalizing, so, in a sense, there is a kind of distillation that occurs from the outset as I gradually narrow things down in order for them to become more concentrated.

My most recent works have developed beyond the displacement and reassembling of collected material as I attempt to somehow re-animate the materials. The latest pieces such as ‘Rubbish pile and fan’ evidence something that has happened and in effect continues to happen in the context of the gallery. This absurd counter reading of the material is intended to question our relationship with things in the world and, in particular, our mediated relationship with nature and our often futile attempts to harness it for our own devices. It is where this simulation falls down and collapses into parody that I find most fertile.

AB: What context do you show your work in?

LW: For me, first hand experience of the work is essential, so, the optimum viewing space, if there is such a thing, would be the white cube. The reason why experiencing the work first hand is so important is because it is at this point the viewer or audience are confronted by the non-site, and there is an inherent paradox within this, that the viewer is to some extent experiencing something that is ‘unreal’ in a ‘real’ space which could equally be viewed vice versa. It’s an interesting interplay in that one proposition questions the boundaries of the other and that this is somehow made accessible in the present or, as the critic John Haber has said, the non-site creates ‘a rupture in the gallery walls, one in turn predicated on their existence in the first place.’

AB: What happens to the materials/work afterwards?

LW: I like to keep a plethora of rubbish and collected material in my studio as kind of permanent collection if you like! I like to have a continuous resource that I can draw from at any time. It’s important to remember that although I might only ever use a handful of these objects to form actual pieces of work, that is not to say that the remaining items won’t be used in the future so there is this amassing of unrealized potential.

Interestingly, this collecting of material also creates a pause or suspension within the existence of the object itself, often interfering in its process of decay through the process of salvaging. At the same time they are also withdrawn from circulation in a similar way to the fact that most pennies are sitting in peoples coin jars and not being exchanged within the currency system. Going back to the idea of rubbish and its relative value, it is interesting that people are now calling for the penny to be scrapped because it is deemed to have outlived its economic usefulness.


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