Tuesday, April 5, 2011

Kirkdify - Part 1: The Tallest Hooker on Earth [58]



Kirkdify
Williamsburg, BK
Kirkdify.tumblr.com
http://kirkdify.blogspot.com/


The Tallest Hooker on Earth


http://kirkdify.tumblr.com/post/3034300514/i-am-kirkdify
I wrote and recorded this piece to garageband on December 1st, 2010. I first performed it live, at PS 122 as part of a 16 person workshop with Tim Miller. More recently, this was performed live as part of the variety show "Muffins" produced by Stephen Michael Rondel. This second live performance included costume, dramatic, and mult-media elements as well as a live performance of my other music video RUACF. I hope to continue performing this piece in various forms and contexts. The Tallest Hooker on Earth is now a part of my YouTube channel, kirkdify, which exists as a performance art autobiography. It's not a metaphor, ok

The Tallest Hooker on Earth from kirkdify on Vimeo.



Kirkdify performed this piece in the East Village at PS 122, a performance art space co-founded by Tim Miller who is also responsible for organizing the workshop of which this performance was a part. Knead was first performed, in December 2010, by a group of 16 artists.

the tallest hooker on earth from kirkdify on Vimeo.



My name is Kirkdify. I have existed for nine months which is exactly how long I was with, and how long I’ve been broken up with, my ex boyfriend. I make autobiographical performance art. I’ve made over 300 videos. YouTube is the hub for, or main depository of, my video work. My photography is installed mostly on facebook. I’ve also constructed accounts on vimeo, buzzfeed, ilikemystyle, blogspot, tumblr, hypem, twitter, and others. I invented the name and persona kirkdify after being denied my requested screename for a gmail account. Kirkdify is my name as a verb. It is the persona I’ve constructed for myself as an artist, for when I am in action, for when I am making things. Kirkdify reflects a public identity similar to my personal and social identity. My emergence into the public arena was marked by the taking of a name, a new construction, partly in the spirit of Elizabeth Gilbert’s TED Talk on creativity. That and Eve Ensler’s talk on Embracing Your Inner Girl, were the two most temporally tangential video influences on Kirkdify.

My work is also informed by the four years I’ve spent in New York City attending NYU for theater. I studied theater as well as practiced. The continual coupling of theory and practice was one of the most rewarding parts of my education. I was able to extensively study the histories of theater and performance as well as continually do the thing. As my studies came to a close I experienced tremendous anxiety about my future. Also, I had just concluded my first romantic relationship – a dream highly valued by me as a gay man from rural Idaho.

My first youtube recording was born in a moment of desperation. Despairing with my roommate, friend, and associate Molly Vila, about our future, our lives and our selves I casually mentioned I had set up a Youtube account. She was immediately excited and from there we followed our impulses, or the impulses of the universe, and a current of energy carried us into costumes, to a piano, through a webpage tutorial, and within an hour we had pressed record on our first Youtube video. It was posted directly. That day we made as many videos as we could, with whatever clothing we had in our apartment, with whatever material we could think to present. Molly had written several songs already; I had written several as well. They were all performed. Other actions were fully improvised. This went on for several weeks: escaping, no using, our anxiety and our existence for hours at a time, coming up with ideas, playing together, off, on, and for the camera. Our initial collaborations are a joy for me to watch and ignited a project that continues to this day.

I intend to document my life on youtube as I see fit. I employ a combination of direct to camera addresses, live performances of original music and covers, music videos, art videos, readings, conversations, and performance art/theater pieces. My work is autobiographical. I use my body, personality, history, dreams, and point of view to generate visual and aural products.

My reasons for this continued production are varied. I enjoy it. I believe what I’m doing is important. I value the documentation of a subject by the subject himself as an historical as well as culturally relevant artifact. I wish to encourage people to follow similar desires. Make things. I think a society of subjects, perhaps a culture of artists, is a necessary requirement for a new economic system. A dream I hope to see manifest in reality.

I believe our economic system is the single largest killing force in human history. I would like to push the reset button and start over. That is a likely impossible. It is possible to push for progress through the quagmire of corruption, alongside everyone else who is doing the same, with everything you can think of.

Capitalism is a failed system. Participation in capitalism is coercive and mandatory for many. Often, there is a failure to see and identify the machinations of this system. How it consolidates and reconsolidates power in its own self-interest. How it controls the dissemination of information, art, power, freedom and ultimately consciousness. Direct and subversive resistance, not acceptance, complacence, compliance, rationalization, or subservience is the only option for me. This is true not just on a macro scale, but in the most intimate micro scale as well. My direct interpersonal relationships to power are informed by the same being that reacts against this patriarchal power establishment. The political is personal. I make personal art that is directly, intentionally, and overtly political.

For political and personal reasons I choose to not participate, or attempt to participate, in the American work force. I choose to follow my own professional goals regardless of monetary benefit. However, in order to pay rent and eat I solicit my body for sex. This is the least participatory way I can survive in our economic system. Obviously how I spend my money is very important to me. Though I wish it were not so. How I make my money occurs in the most excruciatingly perfect metaphor for the economic system of capitalism.

The most important consideration for me in assessing my own work, as well as the work of others, is the intention behind the work. Then we may consider the success the artist finds in meeting his intentions as well as any secondary results that have arisen from his labor. I value work where individuals can interpret their own meaning. I value work that is conceptual, while still requiring other skills, talents or labor. I trust in the universe and in the creative spirit that arises from within and shapes from without, or vice versa. I value work that is brave, personal, sincere, and inspirational. I consider the term art to be deployed deceptively by agents of the status quo and I’m suspicious of its canonization.

Kirkdify is intended to be both for myself and for an audience. It is catharsis. It is invention. Creation. Imagination. Reclamation of agency, of the future, of collective consciousness, of possibility. It plays off, and is informed/inspired by, traditions of Andy Warhol, Duchamp, Lady Gaga, Glee, Hegel, Levinas, Arendt, Chesterton, Wojnarowicz, Duse, Emerson, Tim Miller, Cindy Sherman, Lynda Benglis, Barbara Kruger, Laurie Anderson, Leigh Bowery, the futurists, positivism, constructivism, astrology, myth, the subconscious, Jung, diy, Reality TV, pop culture, queer culture, internet and Youtube culture, musical theater, performance art, activism, Williamsburg, Brooklyn, nyu and the wandering traveler fresh off the boat in New York City. It is - as am I - a pastiche of influences and inspirations, some filtered some not, some conscious some not.

Through my subjective channeling of these influences coupled with my own dreams, fantasies, visions, thoughts and intuition the work becomes and is original. I am acutely aware of and interested in my historical moment, especially in terms of gender, technology, power, politics, and identity. Kirkdify is intended to be an amalgamation of the most convenient subconscious portals, or reference points, in order to act and exist as a reflection of the current state of mind of a person of my age and background and historical moment.

This concept relates to something I recently read of Hegel’s about a new aesthetic culture in which all formal divisions are ignored and the artist is free to cull whatever movements, histories, techniques or references she/he is interested in. It is often the most recent things on my mind that make it into my work. Psychic tension is next alleviated. And hopefully a connection to a universal subconscious is made and transmitted through the work. I trust the universe to tell me when to create, which invariably leads to what I create. I think it is the responsibility of the artist to set the bar for what he/she considers art. We have a responsibility as citizens not to clutter the dialogue, but to enhance it.

My work isn’t intended to be good or bad. It is not intended to be a commodity. It is intended to be seen as a whole work, a body as singular thing, as well as compartmentalized and separate. The body is a metaphor as well as the thing in and of itself. Experiencer and experienced; mediator of internal and external. My work is intended to be a call for help and a claiming of my own agency. It is intended to be viewed in different contexts, to be displayed in exhibits, to be interactive, to combine genres. The content is intended to be extensive. That’s part of it. It is intended to be a representation of a time and a place. It is intended to be stream of consciousness. Either/both and/or neither/nor. It is intended to be new, to grant permission to myself and to the audience, as well as instructional, a learning experience, a new comparison, establishment, side of a coin, end of a pole. To explore subjective coincidences, to implant coincidences for the viewers to follow. It is intended to be given up to the universe and born from the universe.

The work is informed by my spiritual point of view. That we exist in a universe of paradox. It is the acceptance, not attempted resolution, of two opposing poles that is the goal for me. Everything is because nothing is. Everything exists because its opposite exists. The poles actually meet at their infinite ends becoming a loop. Moving, locating, identifying yourself and your positions in a universe of polarities is freedom. The clearer and easier I can be about who I am, where I am, and what I’m doing from moment to moment the freer I can be. Awareness is the first step. I believe that we are both agents and victims, subjects and objects. We have utter free will and our every move is pre-determined. Fate and destiny are luck and chance. Specificity breeds universality. There is an after and this is all. The universe doesn’t make mistakes. It makes everything. It transcends the good/bad and/or any other binary/label in existence becoming everything and nothing. Always becoming. I interact with it by following my sense of truth. It is intentionally accidentally unfathomable. We must surpass logic, the mind, senses, bodies and existence to even imagine transcending to a point of understanding. We are a part of it just as everything else. I live in service to the universe, and I live to change the universe.

(Source: kirkdify.blogspot.com)

Sunday, February 27, 2011

The Politics of Shoes Redux [57]





photos by Milan Kohout

In May 2009, Mobius presented a group exhibition and weekend of performances called "The Politics of Shoes", inspired by a series of shoe related events in December 2008.

After the exhibition ended, all performances and works in that show were documented on an online blog, http://politicsofshoes.blogspot.com/ along with two critiques, one of the show in the form of poetry by Jill Furumoto and the other a prose impression of the show by national journalist G. Jeffrey MacDonald, and related links, interviews.

It seems that the time has come once again, the walrus said, for the revival of shoes in politics.

What does the politics of shoes have to do with The Prostitution of Art?
(with a bow to Ray Johnson):

Politics = Prostitution = Art = Life = Death

Friday, February 4, 2011

PoArt Exhibit: Jennifer Weigel [56]

Jennifer Weigel
St. Louis, MO, USA
http://artiseverywhere-chaoticblacksheep.blogspot.com/
http://jenniferweigelart.com/
http://chaoticblacksheep.blogspot.com/

Five of Jennifer Weigel's Art Is Everywhere signs were exhibited and used performatively as part of The Prostitution of Art and Signs of Our Times exhibition at Mobius, September 18 through 25th, 2010.

All photos by Bob Raymond:

September 18th - Opening Night:



During Liz Roncka's performance, signs worn by Valerie Moon:




Daytime shots as seen through the windows
from outside Mobius at 725 Harrison Ave, Boston, MA, USA:





Art is Everywhere signs used to prostitute the exhibit at Mobius and the South End Artists at Bates (an artist cooperative adjacent to Mobius) during SOWA Open Studios in Boston (Saturday September 25th, 2010):





PoArt Exhibit: Updates #22

The featured artist on Friday February 4th, 2011 will be Jennifer Weigel who generously gave her permission to use five of her Art Is Everywhere signs during the Signs of Our Times and the Prostitution of Art exhibition as well as performatively during SOWA Open Studios (September 25th, 2010)

Sunday, December 26, 2010

Hollywood and the war machine [55]

This link to a video of an interview with Oliver Stone, Michael Moore and war correspondent Christopher Hedges from the Al Jazeera network was sent via Milan Kohout:

Hollywood and the war machine

Empire examines the symbiotic relationship between the movie industry and the military-industrial complex

"War is hell, but for Hollywood it has been a Godsend, providing the perfect dramatic setting against which courageous heroes win the hearts and minds of the movie going public.

The Pentagon recognises the power of these celluloid dreams and encourages Hollywood to create heroic myths; to rewrite history to suit its own strategy and as a recruiting tool to provide a steady flow of willing young patriots for its wars.

What does Hollywood get out of this 'deal with the devil'? Access to billions of dollars worth of military kit, from helicopters to aircraft carries, enabling filmmakers to make bigger and more spectacular battle scenes, which in turn generate more box office revenue. Providing they accept the Pentagon's advice, even toe the party line and show the US military in a positive light.

So is it a case of art imitating life, or a sinister force using art to influence life and death - and the public perception of both?

Empire will examine Hollywood, the Pentagon, and war.

Joining us as guests: Oliver Stone, the eight times Academy Award-winning filmmaker; Michael Moore, the Academy Award-winning filmmaker; and Christopher Hedges, an author and the former Middle East bureau chief of the New York Times.

Our interviewees this week are: Phil Strub, US Department of Defense Film Liaison Unit; Julian Barnes, Pentagon correspondent, LA Times; David Robb, the author of Operation Hollywood; Prof Klaus Dodds, the author of Screening Terror; Matthew Alford, the author of Reel Power; Prof Melani McAlister, the author of Culture, Media, and US Interests in the Middle East."

http://english.aljazeera.net/programmes/empire/2010/12/2010121681345363793.html

Tuesday, December 21, 2010

On Censorship at the Smithsonian - Part 2 [54]

Kathleen McHugh just sent me this press release a few days ago:

http://artistmarketingsalon.wordpress.com/2010/12/17/spaces-exhibits-controversial-david-wojnarowicz-film/

There's a link to an excellent article by Holland Cotter off the New York Times link
(a link from a link from a link):

December 9, 2010, 2:54 pm
Critic’s Notebook: David Wojnarowicz’s ‘A Fire in My Belly’
By HOLLAND COTTER
http://artsbeat.blogs.nytimes.com/2010/12/09/critics-notebook-david-wojnarowiczs-a-fire-in-my-belly/

And here's another article of interest - a retaliation in a sense:

December 13, 2010, 3:18 pm
Warhol Foundation Threatens to End Financing of Smithsonian Exhibitions
By KATE TAYLOR
http://artsbeat.blogs.nytimes.com/2010/12/13/warhol-foundation-threatens-to-end-financing-of-smithsonian-exhibitions/

Tuesday, December 14, 2010

On Censorship at the Smithsonian [53]

On December 1st, 2010, World's AIDS Day, the Smithsonian withdrew a video by the artist David Wojnarowicz from the exhibition entitled Hide/Seek: Difference and Desire in American Portraiture (publicized as being "America's first major exhibition of gay art") under pressure from the Catholic League and threats of "reviewing" of federal funding for the Smithsonian itself. Note that apparently none of the politicians or religious figures who complained so vehemently actually bothered to visit the exhibition or view the video which was withdrawn.

[JW: If this is not a living example of the Prostitution of Art, I'm not sure what is.]

Below are links to the original exhibit, the actual video and various articles on the fallout of a video being pulled from an exhibition at the National Portrait Gallery (part of the Smithsonian) in Washington, DC.

The video which was pulled from the exhibition:

Fire in My Belly by David Wojnarowicz, Diamanda Galas



Exhibition Description @National Portrait Gallery Website:


Hide/Seek: Difference and Desire in American Portraiture
October 30 through February 13, 2011
http://www.npg.si.edu/exhibit/exhhide.html

November 30, 2010
GOP Reps Blast Smithsonian Exhibit Featuring Ant-Covered Jesus on Cross by Todd Starnes
http://www.foxnews.com/us/2010/11/30/ant-covered-jesus-exhibition-sparks-call-congressional-probe/

an excerpt from that article which probably explains at least in part why the video was removed from the exhibition:

"Incoming House Speaker John Boehner, R-Ohio, said he condemned the use of taxpayer money for the exhibit but would not call for the removal of the exhibit.

"American families have a right to expect better from recipients of taxpayer funds in a tough economy," Boehner said. "While the amount of money involved may be small, it’s symbolic of the arrogance Washington routinely applies to thousands of spending decisions involving Americans’ hard-earned money at a time when one in every 10 Americans is out of work and our children’s future is being threatened by debt.

"Smithsonian officials should either acknowledge the mistake and correct it, or be prepared to face tough scrutiny beginning in January when the new majority in the House moves to end the job-killing spending spree in Washington.”"

[JW: Note that the exhibition itself also received major funding from private institutions including the Robert Mapplethorpe Foundation]

December 2, 2010
TBD Arts: National Portrait Gallery censorship controversy: Who was David Wojnarowicz?
http://www.tbd.com/blogs/tbd-arts/2010/12/national-portrait-gallery-censorship-controversy-who-was-david-wojnarowicz--5383.html

December 5, 2010
guardian.co.uk: Hide/Seek: Too shocking for America
http://www.guardian.co.uk/artanddesign/2010/dec/05/hide-seek-gay-art-smithsonian

December 7th, 2010
Dis Magazine Why David Wojnarowicz Matters by Dan Cameron
http://dismagazine.com/blog/11638/why-david-wojnarowicz-matters-by-dan-cameron/

Smithsonian Q&A Regarding the "Hide/Seek" Exhibition
(pdf file downloaded via the National Portrait Gallery Website):

1. Does the Smithsonian stand behind the "Hide/Seek" exhibition or are you going to close the show?
The "Hide/Seek: Difference and Desire in American Portraiture" exhibition at the Smithsonian's National Portrait Gallery is a serious examination of the role sexual identity has played in the creation of modern American portraiture. The Smithsonian Institution stands behind the exhibition, and the show will remain open through the scheduled date of Feb. 13.

2. Why did the Smithsonian make the decision to remove the “Fire in the Belly” video by David Wojnarowicz from the exhibition?
Many people who contacted the Smithsonian and some members of Congress were upset about segments of the four-minute video (optionally accessed by visitors on a small touch screen in the exhibition) because it depicted a crucifix on the ground with ants walking on it. They interpreted the video imagery as anti-Christian. This imagery was part of a surrealistic video collage filmed in Mexico expressing the suffering, marginalization and physical decay of those who were afflicted with AIDS. In the video, Wojnarowicz used religious imagery placing his work firmly in the tradition of art that uses such imagery to universalize human suffering. Smithsonian officials and museum leaders are sensitive to public perceptions of the Institution’s exhibitions. In this case, they believed that the attention to this particular video imagery and the way in which it was being interpreted by many overshadowed the importance and understanding of the entire exhibition. Thus the decision was made to remove the video from the exhibition.

3. Who made the decision?
The Secretary of the Smithsonian, after hearing the opinions and views of the relevant parties, including the Under Secretary for History, Art and Culture, the National Portrait Gallery Director and the exhibition co-Curator.

4. How do you respond to critics, including the Association of Art Museum Directors, who say that you caved into conservative critics who think it's okay to censor art exhibits in museum?
We respect the AAMD position, and respectfully disagree with their conclusion. As a publicly supported museum, the Smithsonian has an important research and educational mission and needs to be responsive to a large and diverse audience. The change that was made was intended to clear up a misunderstanding, and help focus attention on the central theme of the exhibition, which is portraiture and the representation of gay and lesbian identities in American art.

5. What are you doing to warn visitors who may find the exhibition disturbing?
Acknowledging that some visitors may prefer not to encounter some of the subject matter in the exhibition, signs at both entrances read: “This exhibition contains mature themes.”

6. Why did you remove two protestors who showed the video inside the museum at the entrance to the exhibit? Were these two protestors banned for life by the Smithsonian?
The two people were asked to leave the museum because they were violating Smithsonian policy: They were videotaping in a no-photography area; distributing leaflets; and displaying a placard (iPad) – all of which are prohibited in Smithsonian museums. When the protestors refused to leave, Smithsonian security contacted the Washington, D.C. Metropolitan Police Department. The police did not arrest them. The Metropolitan police issued the protestors a citation (barring notice), which states they are barred from the building for 12 months. The protestors were not banned from the museum for life.

December 14, 2010
email from Nathan who went to see the exhibition:
i went to see the exhibit with G. this past weekend....it was very inspiring. more importantly, a body of work that was highlighted gave a voice to my community which continues to be stifled. the censored pieces remind my community and others of who is in charge and that my community was permitted/granted permission to share their voice. it does not indicate a step in any direction and pushed me to remember that i am not a part of the majority.

also, the cultural attitudes that were propogated in this body of work onto the community by the community was offputting. all gay men (illustrated, photographed, painted) were athletic, muscular and presented an ideal. i did not see fat old ugly men as gay. instead, those were women dressed as those types.