Virilio’s Bunker Archaeology: reflections Part 2

Sketchbook plans from Virilio's text that show architectural plans of bunkers from above and the side.
Photo: Virilio, Bunker Archaeology

This is the second part of my reflections on Virilio’s Bunker Archaeology and which sections are resonating with my research.

He writes about the materiality of concrete and how a poured substance can create this sense of claustrophobia and imprisonment:

“It is the coherence of the material itself that must assume this role: the centre of gravity replaces the foundation. In concrete casting, there are no more intervals, joints, everything is compact; the uninterrupted pouring avoids to the utmost the repairs that would weaken the general cohesion of the work. (p47).

‘Their grey cement relief was silent witness to a warlike climate’ (p12).

Although the bunkers themselves are solidly anchored into position, unable to move and or be impacted by events on the ground, Virilio knows that it’s the speed of the things that they are controlling that is at the core of their power. He focuses on the trajectory of weapons, how quickly they are able to move, and the battle for speed.

‘At the heart of combat’… “a new infrastructural-vehicular system always revolutionizes a society in overthrowing both its sense of material and its sense of social relationship” (p19).

It seems for him that it’s the speed of trajectory that is crucial. And related to this is the miniaturisation of space, of making distances feel shorter and easier to travel across. It ties into the omniscient, all-seeing systems of satellite observations, of mapping technologies, and geospatial tools of control.

“A homogenizing process is under way in the contemporary military structure, even inside the three arms specifications: ground, sea, and air is diminishing in the wake of an aeronautical coalesce, which clearly reduces the specificity of the land forces…(T)he volumetric reduction of military objects: miniaturization” (p18).

Finally, he makes a broader point about how technologies of speed and travel are related to the desires of military activities:

“It should never be forgotten that the ancestor of the automobile, the log transporter of the military engineer Nicolas Joseph Cugnot, during its first trip from Paris to Vincennes, was hauling a cannon” (p47).

Virilio’s Bunker Archaeology: reflections Part 1

A black and white image of a rounded concrete bunker emerging from a sandy beach. One circular opening leads into the ground.

Bunker, France, ca. 1958–65. Photo: Paul Virilio

This week I’ve been reading Virilio’s Bunker Archaeology (1967), a collection of texts and photographs documenting his research and visits to the military bunkers of the Atlantikwall along France’s northwest coast. Spanning coasts from northern Norway to Spain, the Atlantikwall consisted of 15,000 bunkers built to conceal radar stations, submarine pens, and various military arsenal.

He reflects on what it feels like to enter one of these ominous monolithic spaces and the relationship between death, tombs and military architecture.

‘I was more impressed by a feeling, internal and external, of being immediately crushed. The battered walls sunk into the ground gave this small blockhouse a solid base; a dune had invaded in the interior space and the thick layer of sand over the wooden floor made the place ever narrower. Some clothes and bicycles had been hidden here; the object no longer made the same sense, though there was still some protection here. A complete series of cultural memories came to mind: the Egyptian mastabas, the Etruscan tombs, the Aztec structures . . . as if this piece of artillery fortification could be identified as a funeral ceremony…’ (p11).

He describes trapdoors in cement floors leading to crypts packed with ammunition, round or hexagonal inner chambers, and often the placement of what alludes to a religious alter or plinth in the centre of the space.

“The bunker was built in relationship to this new climate; its restrained vo1lume, its rounded or flattened angles, the thickness of its walls, the embrasure systems, the various types of concealment for its rare openings; its armour plating, iron doors, and air filters – all this depicts another military space, a new climactic reality” (p39).

I also found it interesting to read his thoughts around the relationship between territorial representation (maps, satellite views) and military expansion. He writes about these representations being strategies of military control – satilletes and radar systems – and desires around ‘controlling expanding territory, of scanning it in all directions (and, as of now, in three dimensions)’ (p17).

“The “conquest of space” by military and scientific personnel is no longer, as it once was, the conquest of the human habitat but the discovery of an original continuum thar has only a distant Iink to geographical reality.”

Another thought I had whilst reading this was the act of fortification and what it means to use the earth’s material itself and underground locations as a kind of barrier.  It’s making me think of the subconscious and how the spatiality of physical spaces can have psychological connotations and interpretations. Also, what it means for the decision-making processes and the actions that are expected to happen at these sites.

“The fortification is a special construction; one does not live there, one executes particular actions there, at a particular moment, during a conflict or in a troubled period” (p42).

INFLUENCE

I am attempting to make a interactive radio play controlled by speaking so the first things I have looked at are modern radio plays….which happen to be fictional podcasts

I never knew the radio play lived on in this form but I have to say

These three podcasts Carrier, The Message and Lif-e.af/ter have been a huge inspiration in how I can use sound as a way to craft a world that feels real and lived in.

Now the differcult bit is to finish writing the episodes.

another Shahbaz, Erick Sermon, lost in the work

CW: mentions of suicide

Another Shahbaz, this time a veneration for the famous and beloved Sufi saint Lal Shahbaz Qalander.

Fascinated (as an outsider), proud (as an insider) of how this/my culture can infuse prayer, dance and music into ritual. I use this visual in Mark of my Departure to bring up a sense of collective ecstatic spirituality and straightforward party vibes.

The visual alone is full of such absurdity and humour; I love the ageing baba having money thrown at him, the dancing kids doing some ubiquitous skanking < maybe the key here is how intergenerational the celebration is?

The people they party to venerate the saint, Lal Shahbaz Qalander.

So much of my own practice is informed by techniques used and made popular by hip hop > sampling, chopping, rapping > somehow this video feels like it has every aspect of a classic early 2000s hip hop video and therein lies the appeal of the visual > it’s a kind of indirect nostalgia > I can access this image of my collective ancestral culture through my individual nostalgia for early 2000s hip hop < displacement is strange

South Asian culture (and cultural artifacts) have a relationship with hip hop that is everywhere to see but not many places to fully understand. My own work tries to explore that relationship. Famous hip-hop producers have lent on South Asian culture to give their music some flair, some essentialised but deliciously addictive vocal chops and catchy melodies < that’s only one aspect of this cultural exchange >

SIDEBAR

Here is the briefest non-chronological history of South Asian samples in mainstream hip-hop production from the early 2000s. that I can remember

Timbaland samples a Colombian song and calls it Indian with saris and babas in the video.

Dr. Dre samples the legendary playback singer Lata Mangeshkar for one of the bangers of the decade.

Just Blaze serves up a certified club classic with Erik Sermon and Redman with the help of Asha Bhosle and Mohammed Rafi.

SIDEBAR CONT…

I’m writing as I research and have just come across the work of Professor Elliot Powell. Phew. Elliot Powell is doing the work!

“His first book Sounds from the Other Side: Afro-South Asian Collaborations in Black Popular Music (University of Minnesota Press,  2020), brings together critical race, feminist, and queer theories to consider the political implications of African American and South Asian collaborative music-making practices in US-based Black Popular Music since the 1960s. In particular, the project investigates these cross-cultural exchanges in relation to larger global and domestic sociohistorical junctures that linked African American and South Asian diasporic communities, and argues that these Afro-South Asian cultural productions constitute dynamic, complex, and at times contradictory sites of comparative racialization, transformative gender and queer politics, and anti-imperial political alliances.”

“I Don’t Really Know What She’s Sayin’: (Anti)Orientalism and Hop Hop’s Sampling of South Asian Music”

SIDEBAR BECOMES MAIN WORK…

Here’s a story from Powell’s work

Powell charts the link between the lamenting lines of Asha Bhosle (sampled by Just Blaze) and the flippant response from rapper Erik Sermon. The sampling of South Asian music seems to fall into what Powell describes as an early 2000s Indo-chic. The ‘Indian’ aesthetic is utilitzed widely and carelessly to point to a sense of the exotic or oriental. This seems nowhere more evident than in the translation of the sample for the club-ready party hit ‘React’.

“The verse, sung by Asha Bhosle, can be loosely translated as, “If someone has a fondness for suicide, what can one do?,” to which Sermon responds, “Whateva’ she said, then I’m that.”” < Elliot Powell

While Powell suggests that the White orientalist gaze has to be decoupled from the African-American orientalist gaze he still substantiates these critiques. Powell recognises some of the problems.

Of course it has problems.

Using the female-presenting body and voice as an essentialising tool while also minimizing/invisibilizing the labour of the South Asian body < exoticising, homogenising etc etc > Marking South Asian culture as an empty form > a type of commodity that has to have its meaning by-passed because of its illegibility “whateva she said, then I’m that, if this here rocks to y’all then react!”

Powell does not deny these critiques but does complicate them.

He does so by recounting the fact that a year before the release of React, Erick Sermon himself had an alleged suicide attempt.

Powell notes how difficult it was for him to admit it and how he had dissociated from the events that left him in the hospital recovering from various wounds.

One year later, Erick Sermon and Redman are hanging out at the studio and Redman plays a CD of Just Blaze beats. Erick Sermon feels that he doesn’t have a big single on his upcoming album.

There was no conversation between producer and emcee, Erick Sermon just heard the beat and decided that it was the one.

He was immediately struck by it and the next time producer Just Blaze heard the song, it was already a smash hit on the radio.

Powell invokes queer theory and cites this as an example of ‘queer temporalities’, conversations caught between time, unwittingly had, unknowingly needed.

“In the field of rap, I’m superb, I’m fly
I should be in the sky with birds”
Erick Sermon, React

MAIN THREAD RETRIEVED!

Phew.

Long time-ways from the 12th century sufi saint Lal Shahbaz Qalander.

But perhaps not > Lal was also known to be ‘fly, in the sky with birds’.

Here is a closing anthem from Qawwali singer Faiz Ali Faiz in homage to the legend Nusrat Fateh Ali Khan who is being readied for further research. The image below shows a flying Laal Shahbaz Qalander who is often likened to a red falcon.

The story of 12th century saint Lal Shahbaz Qalandar is on pause but set to continue > it’s an incredible story of syncretic religious traditions, long-lasting spiritual practices and it is our link to Amir Khusro < famous South Asian poet and inventor of the tabla > it is our link also to Nusrat Fateh Ali Khan and straight through to the heart of the South Asia diaspora.

Towards a Transgender Spiritual Universe

Chapter 2 – A spiritual Universe
‘The symbols that men use, masks, colours, numbers, names, and metaphors, all link up with the desired object; they are not dead symbols.’ pg26
‘The Material and the spiritual are intertwined, the former as a vehicle of the latter’ pg27
“The African sees these ritual observances as the supreme safeguard of the basic needs of his existence and of the basic relations that make up his social order…” pg27

Creating the spiritual universe of “Trumu Fetish” finds its footing in these two quotes. It is worth noting that this view is patriarchal, and I am searching for a transgender view and experience of African Spirituality. I aim to create rituals that safeguard the transgender experience and its spirituality-ladened body.

awash with the watch

The tabla remains an image, a motif of dislocation for me. When I experience others playing it with such verve and knowledge I am transported. I find the rhythms intoxicating and the sounds to be full and complete in their expression.

As a vocalist, I hear a quiet challenge. Can I speak over these rhythms? Would it be an act of magical place-making? Magical relocating of the unrooted postcolonial body? Am I returning forward? Am I just traveling the planes of my Western privilege and taking without knowing?

These are specific folk rhythms with their own long histories of which I am coolly unaware. These sounds are not mine.

The tabla is the first musical instrument I have any memory of. Sitting in the corner of my aunties house. These sounds are also mine.

Should I simply let it sit in my ears and enjoy it as I do. That for now is the only certainty.

Going for a woodland walk in Russia

The Oko early warning satellite system was operated from an underground bunker in the military townlet of Serpukhov-15, near Kurilovo. This is where the command would be sent from to launch a retaliatory missile strike; deep underground, far from anything that is happening on the surface. The perception of events above ground are channelled through flows of data, radar, and computer signal processing.

To begin my research, I decided to go for a walk, virtually, trying to get as close as possible to the bunker as I could. Obviously the exact location is not readily available but from geosatellite imagery, I spot a compound that features several huge white dome structures that suggest a site used for surveillance and listening via antennas.

My walk takes me through a woodland of what looks like mostly firs and birches on a beautifully sunny day with clear skies, or at least it was when Google cars were driving along these same roads surveying the scene. At the closest point to the compound, I find a gathering of cars, a few drivers are milling around – I wonder what they are doing here, what brings them to the outskirts of this military townlet? 

As I’m moving/clicking forward, I’m thinking how such major decisions about world-changing events are made from places that are concealed and hidden from public view. I’m struck by what a contrast it makes; beneath this tranquil woodland lies a facility constructed to command the launch of deadly missiles.

Petrov’s reflections

Two large geodesic domes housing satellite antennas sit within a snowy woodland landscape.

I’ve been gathering quotes from Petrov, possibly for an audio work or soundtrack for a video or installation. What I take away from his recollections are:

  • the tension between the job’s requirements (obeying orders) and a sense of personal responsibility
  • doubt that emerges when gut instinct clashes with given information
  • the necessity of contemplation and time to process decisions

“I had all the data. If I had sent my report up the chain of command, nobody would have said a word against it.”

“The siren howled, but I just sat there for a few seconds, staring at the big, back-lit, red screen with the word ‘launch’ on it. A minute later the siren went off again. The second missile was launched. Then the third, and the fourth, and the fifth. Computers changed their alerts from ‘launch’ to ‘missile strike’.”

“The slightest false move can lead to colossal consequences. That hasn’t changed.”

“There was no rule about how long we were allowed to think before we reported a strike. But we knew that every second of procrastination took away valuable time; that the Soviet Union’s military and political leadership needed to be informed without delay.”

“All I had to do was to reach for the phone; to raise the direct line to our top commanders – but I couldn’t move. I felt like I was sitting on a hot frying pan.”

“My colleagues were all professional soldiers, they were taught to give and obey orders.” 

“I thought the chances were 50-50 that the warnings were real. But I didn’t want to be the one responsible for starting a third world war.” 

“Can you imagine? It was as though a child had been playing with a vanity mirror, throwing around the sun’s reflection. And by chance that blinding light landed right in the centre of the system’s eye.”

These quotes were from his interview with Time magazine and BBC reportage.

BEFORE AND AFTER

Homecoming; A Placeless Place / Folsktone Edition.

The above video is just a small taster of the Folkstone public’s contributions to the ongoing project HOMECOMING. I thought seeing a before and after would give good context for how the installation works in a public space.

During the ‘reveal’ event on July 3rd, I thought I had recording the almost 2hr conversation which took place amongst strangers when we all saw, for the first time, what was on these walls. Bare in mind before this no one had any UV lights so no1 knew what was being placed on the walls, where.

Unfortunately my audio device just didn’t record the whole conversation. So I invited some participants to share with me their reflections of the reveal event and here is one response:

>> participant reflections on installation reveal, Folkstone July 2022 <<

It’s like you were afforded dignity’

——————————————————–

This specific social experiment is called ‘Homecoming; A Placeless Place’ and it is a touring participatory installation which has been asking since pre pandemic (2019+) ‘what does home mean to you?’

All languages are welcome, anything you wish to write, anywhere on the surfaces of these spaces.

Where to next?

HOMECOMING // FOLKSTONE // JULY 2022

A black wall is covered in invisible ink that in lit up with a UV torch. 
The text is written with different handwriting, different sizes, directions and fonts.
HOMECOMING – Folkstone July 2022. Inside DNA walls. Anonymous participant contributions written with UV ink on blacked out walls.

HOMECOMING means allot to me. Each time I take it to a new space I am reminded of it’s importance, power and need for shared honest dialogues among strangers.

Above is an image of part of a wall inside DNA space in Folkstone. DNA space is the venue for this latest iteration of the project’s social experiment. The image reads multiple different contributions from the general public in Folkstone to the same question which has been asked since the beginning of HOMECOMING in 2019… “What does home mean to you?

This section alone crosses so many realities…

Sometimes with this work, you are forced to stop. There is no doubt that in the moment which this section was revealed, that is the only thing I could do.

Some of these contributions are overlapping. And here is what some of them say::

home is the sea, which is a graveyard

There are so many people in this town who will never see their families again. They are finding homes with each other, and they will be moved.

To be at home is to be relaxed.

But I still love this place, almost.

G

O

H

O

M

E

my mum works in a profession known for taking people away from their families, it’s more complicated then that.

That last one got me. I cried when we did the group reveal on Sunday 3rd July. It might of been the mention about mothers, or the fact that I felt like I understood what this contributor was saying – that they loved someone, a parent, but it hurt. Maybe I am projecting? Because truth be told there is no judgment in what they’ve said, only the statement explaining it.

Sometimes I’m reminded of the reason why I call this specific branch of HOMECOMING, Homecoming; A Placeless Place. To me, it is the social experiment that just keeps on giving.

I’ve always been inspired by the artist Frida Kahlo, how she painted directly how she felt on to the canvas without regard for depicting reality just the reality of how she felt. I used to shy away from creating any artwork that was too personal or about myself, feeling as if it would be uninteresting and somehow felt self centred. Frida known for her many self portraits and artworks that almost document the timeline of her life. Simply said that “I paint myself because I am so often alone and because I am the subject I know best.” this changed my perspective and I started to feel any subject I tried to explore in my artwork that wasn’t personal to me felt unbalanced in a way as my own opinion was the only one being heard in the artwork. It was just another opinion on a subject I had no real connection to. Whereas when I created something really personal, the process was therapeutic, the end result was honest, not offering an answer and hopefully connecting to the viewer on a base human level.

The second image above is the painting titled “The Two Frida’s”. She often explored her feeling like she was straddling between two identities. The Mexican side of her mother and the European side of her father. I found this very inspiring and relatable in my project as I was exploring a lot of similar themes about being two halves of separate things. And I cant think of another artist that explores this so directly and consistently.

While working on this project I’ve been reading this incredibly inspiring book on ancient Japanese manga dating back to the 17th century. In the book it’s said that manga imagery was mostly categorized into “satirizing manners, customs & situations. Satirizing society and politics and satirizing human nature.

It amazed me that this use of humour mixed with surreal imagery dated so far back and clearly had such a impact on how manga, cartoons and animation would develop even 100s of years later in the animation that would inspire me growing up. It also got me thinking about this connection that humour seemed to have with surrealism. Both rely on setting up an expectation of something ordinary, then divert it entirely in a way you never expected. The way the manga illustrations could go from bizarre and comical to exploring the inner demons of the human psyche is something I always loved. As I feel humour keeps both the artist and viewer grounded and level with each other, allowing it to feel more human and relatable when the artwork shifts into the heavier subjects. It’s inspiring to know something that didn’t always take itself so seriously was still respected as a art from. The artwork in the book seems to be pushing the boundaries of the artists imaginations as if they were testing to see if there was any limit to how creative they could be.

Innovation and Invisible Labour

I was travelling through the Balkans during June and came across a lot of interesting references to relationships with tech, modernisation, and exploitation. Below are some examples, taken at the Museum of Yugoslavia in Belgrade.

Banner showing a laptop with arms pushing down someone down a hole
Image description: Banner showing a laptop with arms pushing down someone down a hole.
Description of banner work image above, titled 'Occasion of Rift', 2022
Image description: Description of banner work image above, titled ‘Occasion of Rift’, 2022

Text reads:

Occasion of Rift
Banner, 2022
The deepening conflict between ideas and material conditions is an opportunity for different conceptions of society. An active role in managing and mediating between material conditions and the notion of a better life, requires responsibility beyond the faith in artificial intelligence. Hard physical labour, such as mining, has been exiled to the periphery, and there seems to be no need to use technologically and socially advanced tools. Labour is visibly removed from those places where people receive a universal basic income.

References:
Mining helmet with safety lamp and
battery for power, gloves and boots

Equipment used at the Mining and
Energy Plant “Edvard Kardelj” in
Trbovlje, 1981


The Miner
Sketch for a monument erected in front
of the International Labour Organization
in Geneva, 1939
Antun Augustincié
Gift of the People’s Front of the VI
District of the City of Zagreb to Josip Broz
Tito, May 11, 1946

Documenting remembrance practices

Lighting of candles for prayers and remembrance.
Image description: Lighting of candles for prayers and remembrance
(St. Sava Orthodox Church, Belgrade)
Lighting of candles for prayers and remembrance.
Banners and posters remembering the Bosnian War 1992-95
Image description: Banners and posters remembering the Bosnian War 1992-95 (Sarajevo)
death notices posted on lamp posts
Image description: Daily death notices posted on lamp posts (Mostar)
Recent death notice on shopkeeper's front
Image description: Recent death notice on shopkeeper’s front (Novi Sad)
https://vimeo.com/726195331
Video description: Flicking through archives of original photos taken during WWII in Yugoslavia. Most of the civilians remain unidentified. Much of the photos have not been digitally archived either.

‘Computer gaze’: Your interior thoughts are commodified

Carmen Hermosillo aka humdog was a huge advocate for technological innovation and computer networks in the 80s/90s, until 1994, when she published ‘Pandora’s Vox: On Community in Cyberspace.’

Her writing remains relevant to this day when examining the digitisation of our deaths and identity ‘immortalisation’ online. She argued that the use of computer networks do not lead to a reduction in hierarchy, but actually the commodification of personality and a complex transfer of power and information to corporations.

In this sense, all of our interior thoughts (taste, preferences, beliefs, fears) are commodified, and has manifested into what we know today to be the algorithm that caters to our likes and interests. And so, when it comes to our digital death and footprints we leave online, it essentially becomes packaged and sold onto other consumer entities as a form of ‘entertainment’. What I mean by entertainment is that the cyberspace is a blackhole – it absorbs our energy and personality to create an emotional spectacle. This is practiced by businesses and marketers who commodify human interactions and emotions, such as Big Tech corps we already know and exist on.

Screenshot of a person's Facebook newsfeed homepage showing dog photos and emoji reactions.
Image description: Screenshot of a person’s Facebook newsfeed homepage showing dog photos and emoji reactions.

Taking this image of someone’s FB newsfeed as an example which I think is an interface we are all very familiar with, there is a bizarre quality to our online interaction on this platform. In early 2022, I was invited to an online memorial service of a dear friend which was also livestreamed on Facebook. What I found a little bizarre is that this is the same platform where I read daily news headlines, see meme posts, cat videos, friend’s holiday photos, and relationship updates.

Screenshot of 4 tile image videos of cats suggested by my Instagram recommendations.
Image description: Screenshot of my algorithmically generated recommendation of Instagram reels, all featuring cats.

Similarly, this is relays back to humdog’s essay about ourselves becoming commodified and release of agency. I have never learned to mourn or remember someone via an entertainment platform, yet this is becoming the norm.

Spiritual or sacred spaces of worship such as churches, mosques, synagogues, temples, graveyards, contain a certain element of solely fixating on the cycle of life and death with symbolic elements such as praying, worship, repentance, burning of incense, hearing cymbals and gongs, chants, and much more. What’s important about these practices is not the act itself but how it is choreographed with a community.

With these daily practices slowly fading since we have digital platforms to accommodate memorial services and distant attendance, it leads one to wonder whether these traditions will maintain its grip in the next 10, 20, or 30 years, or will it have merged into the chaotic mix of entertainment consumption where we exist under the illusion of a ‘community’ online.

Donna Haraway, A Cyborg Manifesto, Socialist Review (US), 1985

This is a short ongoing anthology that helped me understand my cyborg’s nature. There are many texts where I found guidance, and in some cases I left them behind because my identity and subjective awareness feels everything but static, given values. I like to begin with “The Cyborg Manifesto,” first published in 1985, the year I was born. I will slowly add here more recent wordings that suggested me new understandings and shaped my thinking.

Lynn Randolph made this painting in collaboration with Donna Haraway: "So I placed my human-computer/artist/writer/shamans/scientist in the center and on the horizon line of a new canvas. I put the DIPswitches of the computer board on her chest as if it were a part of her dress. A giant keyboard sits in front of her and her hands are poised to play with the cosmos, words, games, images, and unlimited interactions and activities. She can do anything. The computer screen in the night sky offers examples. There are three images that graphically display different aspects of the same galaxy, using new high-technological imaging devices. Another panel exhibits a diagram of a gravity well. The central panel offers mathematical formulas, one from Einstein and the other a calculation found in chaos theory. In the same panel a game of tic-tac-toe has been played using the symbols for male and female and the woman has won. The foreground is a historical desert plain replete with pyramids, implying that the cyborg can roam across histories and civilizations and incorporate them into her life and work. Finally I placed the shamanic headdress of a white tigress spirit on her head and arms. The paws and limbs of the tigress reveal its skeleton. They both look directly at the viewer. The underlying intent was to create a figure that could visually do what Haraway was describing as the potential for re-figuring our consciousness."
Lynn Randolph’s “Cyborg” painting, that became the cover of her new book “Simians, Cyborgs and Women: The Reinvention of Nature.”

The image’s alt-text, is an excerpt form Lynn Randolph’s “Modest Witnesses: A Painter’s Collaboration with Donna Haraway” in which the authors describe the composition of this painting and unpack its iconography. It feels great to find an artist creating another way to access their work, beyond vision.

Link to a digital copy of the essay, available on Internet Archive.

Audiobook version of “A cyborg manifesto.”

Donna Haraway, From Cyborgs to Companion Species: Dogs, People, and Technoculture, September 16, 2003.

Donna Haraway presented her lecture as the 2003-2004 Avenali Chair in the Humanities at the Townsend Center for the Humanities, UC Berkeley. Haraway is a prominent theorist of the relationships between people and machines, and her work has incited debate in fields as varied as primatology, philosophy, and developmental biology. Haraway’s The Cyborg Manifesto, first published in 1985, is now taught in undergraduate classes at countless universities and has been reprinted or translated in numerous anthologies in North America, Japan, and Europe.

Courage is a muscle

a poster of two women kissing. 
the one on the left is a light skinned woman in a hijab with sunglasses on her head. her eyes are closed and her lips and intertwined with a black woman who is on the right hand side of this poster. the black woman is wearing a fabric around her head also. they are embracing each other and holding each other lovingly. at the top of the poster is one word in two different languages. COURAGE in English and Arabic. In Arabic it is pronounced 'shaja-ah'

I travel allot for work.

In the last week alone I’ve been in Venice, London, Bradford and Sheffield.

Often my ideas don’t just come from working in my studio, but from exploring outside and beyond binding walls.

I was at a talk on Saturday, at the Bradford Literary Festival, with some phenomenal women writers.

The topic was Bell Hooks and her book; all about love and the impacts it has had on so many, us included.

There was a speaker there, Mona Eltahawy who reminded us to write with courage.

To exist in it.

‘Courage is a muscle, and you have to exercise it’

I was reminded of a poster made for the streets of Italy. Why Italy? Why not Italy?!

This poster sits in my studio and in my home.

It is an image I use in workshops to instigate discussions. Discussions which are always fascinating to hear.

I think it’s so beautiful. And I think it’s something that everyone needs to see. You’re welcome.

The artist @doublewhy_y (instagram)