With Joseph Nechvatal

madOnna-cOl-bambinO

On Jul 12, 2014, at 10:09 PM, Katia Haus Moore wrote:  katiahaus@aol.com

Thank you so much!!! The Minóy book looks amazing and I’ve just downloaded it, and I’m currently reading immersion into noise.

K: Most of your work has to do with data and sound, how much did your early days as La Monte Young’s archivist have influenced on this?

JN: My early interest in data and sound and image came from my involvement in the No Wave scene in New York City while archiving the Fluxus collection of La Monte Young back in the late-70s and early-80s. The No Wave Colab (Collaborative Projects) scene was wildly interdisciplinary: visual artists playing in bands, acting in plays and films, writing poetry and theory, shooting Super-8 film, video, sculpture and audio while hanging out together at Clubs like Tier 3 and The Mudd Club. During the No Wave period, I was also reading Nietzsche while studying philosophy at Columbia University. It was in that fecund atmosphere that I decided that I would strive to interweave the two major trends in the history of art: the Apollonian and Dionysian.

By fusing the loose chaotic freedom of No Wave with the structured minimal conceptualism of a La Monte Young, I aimed to fuse hot post-conceptual chaotic disturbance with cool conceptual data forms. My smooth gray palimpsest drawings from that post-punk period – and the slick photo-blowups of the drawings – were an attempt at situating art somewhere between the surface of cold conceptualism and the chasm of shattering incoherence of post-conceptualism, where we must each pick through the meshwork and recover figurative meaning out of entangled ground.

K: What kind of projects did you developed with Colab and which one was the most important for you?

JN: In the early 1980s, myself and many other artists, were interested in the distributive capacity of art based in reproduction. Most were inspired by a 1968 essay The Dematerialization of Art by John Chandler and Lucy R. Lippard, as it argued that Conceptualism had a politically transformative aspect to be delved into. The other inescapable text at the time was The Work of Art in the Age of Mechanical Reproduction (or Reproducibility) by Walter Benjamin. Important for my formation was when I produced the Colab sponsored show (with performances) simply called John Heartfield at ABC No Rio, held from November 1st to November 18th in 1983. Xeroxes and photomechanical blowups of John Heartfield’s (1891-1968) art, torn from a book, were the maquettes that I produced from. Reproductions of his anti-Nazi/anti-Fascist photomontages were wheat-pasted on the walls of ABC No Rio, walls that had been were painted a sinister black from top to bottom. I filled the space with audio collages by Bradley Eros and hit the streets with Mitch Corber, putting posters all over downtown: advertisements for the show along with powerful John Heartfield images.

Later, I organized The Art of John Heartfield event that was held at Kamikaze Club at 531 W 19th Street on March 21st 1984 that featured art or performance by Edwige, David Wojnarowicz, Bradley Eros, Kiki Smith, Doug Ashford, Aline Mare, Joe Lewis, Mitch Corber and Christof Kohlhofer, among others.

It seems impossible to understand in our age of ubiquitous cell-phone photography, but no photos were taken of any aspect of the John Heartfield events (that I know of).

K: Why did you decided to start the Tellus cassette series and which is the importance for you of making data banks, in this case a casettography?

JN: As the vital New York downtown scene continues to melt into rich yuppie fat, preserving the work of cutting edge artists of all sorts from that place and time (80s) seems more than worthy. Happily UBUWEB has archived Tellus in digal form here: http://www.ubu.com/sound/tellus.html.

Tellus Audio Cassette Magazine was created in 1983 by me, curator Claudia Gould, and Carol Parkinson, a composer and staff member of Harvestworks/Studio PASS. We met for drinks to discuss my idea of a magazine on cassette that would feature interesting and challenging sound works. With the advent of the Walkman and the Boom Box, we perceived a need for an alternative to radio programming and the commercially available recordings on the market at that time. We then began to collect, produce, document and define the art of audio through publishing works from local, national and international artists. Sometimes we worked with contributing editors, experts in their fields, who proposed themes and collected the best works from that genre. Unknown artists were teamed with well-known artists, historical works were juxtaposed with contemporary and high art with popular art, all in an effort to enhance the crossover communication between the different mediums of art – visual, music, performance and spoken word.

On Jul 17, 2014 Katia Haus Moore wrote:

K: How were your works and thoughts pushed during and after your work in Colab and which are de advantages and disadvantages of working collaboratively?

JN: I was influenced by Colab member Jenny Holzer and Colab associate Barbara Kruger. I was at the time photo-mechanically blowing up my small drawings, making Xerox books (Xerox was brand new at the time) and street posters. Even painting-centric artists like David Wojnarowicz, Walter Robinson, Justen Ladda, David Salle, Christof Kohlhofer and Anton van Dalen were examining reproduction and reproduction methods, like the silk-screen and stencil. Colab’s interests in Fluxus-like low-priced multiples (The A. More Stores and the Artists Direct Mail Catalogue – a co-production with Printed Matter), newsprint publishing (X Magazine, Spanner, Bomb), No Wave film production and screening, video and cable T.V. (Potato Wolf and the MWF Video Club), live art performance, audio cassette publishing and mail art distribution networks (Tellus Audio Cassette Magazine) have marked me for life. This all brought me closer to Dick Higgins’s intermedia approach to art.

K: Would you say that the work you produced after Colab, specially your  paintings, are collaborations with machines and computer viruses?

JN: Not really, as I do not give up control over them

K: How have you seen that computers have changed the way we work with data and information?

JN: I see computers and art as a means of practicing politics on one level. In the mid-1980s I could already observe the coming rise of electronic media (computational media, more precisely) as the controlling, organizing force of social power. I felt that to adequately address this topic I should approach it from inside of electronic medium, and not from an artisanal pre-electronic practice.

K: Which is for you the importance of data?

JN: Working as an archivist for LaMonte Young, meeting John Cage, and learning of the famous “9 Evenings: Theatre and Engineering” of 1966 that Robert Rauschenberg helped organize with the engineer Billy Kluver was salient to my formation in this regard. Rauschenberg understood that through the mediation of chance and machines, data can be contorted, thus changing our awareness of what technology is or can be. 

On Aug 5, 2014, Katia Haus Moore wrote: 

K: Do you believe in Singularity and on Kurzweil’s idea of Spiritual Machines?

JN: No.

K: The Attractions of Cybism was never realized and is a key point on your work and art theories. What was it about? And is it important for you to keep it unrealized?

JN: Cybism is an art theory term I developed as a sub-division of viractuality at the turn of the century. I proposed the concept for an exhibition that never was realized, but the idea of Cybism was developed into a paper that I delivered at ECAM (Encuentro de Ciencia y Arte) in 2008 at the invitation of Juan Díaz Infante in Mexico City. 

Cybism is a sensibility emerging in art respecting the integration of certain aspects of science, technology and consciousness – a consciousness struggling to attend to the prevailing current spirit of our age. This Cybistic zeitgeist I identify as being precisely a quality-of-life desire in which everything, everywhere, all at once is connected in a rhizomatic web of communication. Therefore, Cybism is no longer content with the regurgitation of standardized repertoires.

K: I understand viractualism as a term that has to do with our immersion into a work of art. However I believe Cybism, though it’s a division of Viractuality, is more about connection. How did the internet influenced you on both terms? Do you think they could exist without it?

JN: For me, viractualism and cybism is best understood as emerging from the vast incognizant digital totality of the internet within which we currently live; an immense digital assemblage-aggregate which in cybist manner is experienced as exceeding our usual sense of lucidity.

Read immersion into noise: 

http://openhumanitiespress.org/immersion-into-noise.html

Read Minoy:

 http://punctumbooks.com/titles/minoy/

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I don’t believe in closed discourses because I’m sure it’s a way of manipulating people.

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Some of the phrases i hated the most in college, and also why I ended dropping out of it were:

 

-What does your work mean?

-What does it represent?

 

Or even worst:

-Where’s the justification?

 

So it doesn’t matter if what u do brings u pleasure. The only thing that matters are the limits that cage your creation (As if one thing meant or represented the same to all of us… fuck u Kant). And why on earth we need to justify that we do? Is it because art is useless and artists, curators, and critics just can’t deal with that?

 

Justify, justify, justify. Fuck u I don’t justify a shit. I just do things because I like to do them. And because if I didn’t probably not much people would do what I like. The artists who can’t do this should grow a pair. If you need 5 pages to convince people that your work deserves their attention, then prob not even you believe your work is good.

 

Unfortunately sometimes on the cultural ground, blindness, prepotency, misunderstanding and ignorance can be confused with great intelligence. So since the 20th century, art’s mainstream has tried to become trans-philosophic (or just trying to illustrate philosophy on a “fur dummies” way). It’s all: “Foucault said” or “Delueze believed”, or “Lacan proved”. Congratulations asshole, just tell me what did you do, believe, found out, or proved? Do you think I wanna know about Lacan, Deleuze and Foucault and that’s the reason I actually approached your art?

 

If u wanna understand Lacan, u read Lacan. Wanna give a try to the Rhyzome? U read Deleuze and Guattari. U wanna know y everyone like Foucault? U read Foucault (even if after u don’t fully understand y’s everyone so excited about him). U don’t go to a museum or gallery to know about their thoughts cause that would be quite an ineffective method. No offense (remember I’m also an artist) but learning philosophy from artists is just like asking an elementary school classroom their opinion about the daily and foreign politics of our government.

 

The art world is trying desperately to reduce art. It cages it with concepts like meaning, representation, and justifying. This is foolish. I‘ve seen lots of artists receive wonderful feedback and automatically reject it because “that’s not what they meant” or isn’t “what they tried to represent”. In those cases the ignorant dbag is always the artist.

 

The deal is that artists are no longer concerned about triggering thoughts in people’s minds. Instead they aim to infect their viewers thoughts with their ideas. The goal: to manipulate and make them all believe a single idea stated by the artist.

 

The funny thing is that after years of manipulating people through art discourses, and making people think they’re stupid because what they read “isn’t what the artist meant”, the art world still gets angry because people prefers music, football, and TV shows instead of our boring museums and galleries.

 

The thing is, will we ever be able of building museums and galleries that give people a rush on the same way music, football and TV do? Or is that just impossible? I know they are also used for manipulating people, but ain’t we supposed to b different? Can art be a field that completely rejects to manipulate it’s visitors? At least I’ll keep on working the way I do, using my work as an excuse to share thoughts an ideas on a P2P way. And never with closed discourses, cause I’m absolutely sure it’s quite a mean way of manipulating people.

Francisco González Zubizarreta <f_zubiza@gmail.com>

 

The Myth of Acteon

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ὁρᾷς τὸν Ἀκτέωνος ἄθλιον μόρον,

ὃν ὠμόσιτοι σκύλακες ἃς ἐθρέψατο

διεσπάσαντο, κρείσσον’ ἐν κυναγίαις

Ἀρτέμιδος εἶναι κομπάσαντ’, ἐν ὀργάσιν.

(Look at Actaeon’s wretched fate

who by the man-eating hounds he had raised,

was torn apart, better at hunting

than Artemis he had boasted to be, in the meadows.)

The unalterable fact on Acteon’s myth is a hunter’s transformation into a deer and his death in the jaws of his hunting dogs. According to Callimachus, Artemis was bathing in the woods when the hunter Actaeon stumbled across her, thus seeing her naked. He stopped and stared, amazed at her ravishing beauty. Once seen, Artemis got revenge on Actaeon and forbade him to speak — if he tried he would be changed into a deer — for profaning her virginity’s mystery. Upon hearing the call of his hunting party, he cried out and immediately was changed into a stag. He fled deep into the woods, and doing so he came upon a pond and, seeing his reflection, groaned. His own hounds couldn’t recognize him with his new shape and turned upon him and tore him to pieces.

Actaeon is thought by many to symbolize ritual human sacrifice in attempt to please a God or Goddess. The dogs symbolize the sacrificers and Actaeon symbolizes the sacrifice. I first linked Acteon’s myth to art thanks to a book by Octavio Paz that changed my life on 2008. Several years later I bought the book again just to search it to find Paz’s metaphor between the figure of the artist and Acteon. This time I thought it was one of the most conservative books I had ever read and toss it away.

In relation to the hunter-hunted transmutation, I believe every emerging artist from the 21st century should focus on achieving it. According to Paz, every artist needs to shift from an observer to an observed figure. However, I believe Paz omitted a decisive fact. In order to complete the circle, the deer needs to be not only devoured, but unrecognized by the hunting dogs. That’s what I believe all the artists emerging on the 21st century should do: to be unrecognized and devoured by it’s watchers (at least the ones we’re aiming towards “changing” something).

The biggest myth in art is that creativity is something exclusive for artists. Since the french Academia, the art world had educated mankind to judge its works as something good if they can’t make it, and as something bad if they can. Artists deny they copy because they fear to be misjudge or unoriginal, when in fact, every artist on earth has copied another. And most important, we’ve all seen objects or works that are what we wanted to do (Actually that was the moment when we decided to become artists). So automatically people outside the art world considers themselves inferiors. They believe they can’t paint, experiment with space, sculpt, draw, take photos, etc, because what they do does not look like Helmut Newton’s or Rembrandt’s creations on the very first time they tried to make them (it’s pretty obvious for artists that this is impossible to happen, but actually our public believes that it does happen).

Basically our function on this planet has been reduced to make its population think they’re dumb. If someone had an idea before you, then it’s unoriginal, hence useless. People believe they do not have the right to create because they’re not good enough. They’ve grown hearing that their ideas do not matter in culture, because everything they like and understand is junk culture and needs to be forgotten. Things like football, pop music, Vanity Fair, Playboy, GQ, Cosmopolitan, or Vogue. This is actually quite funny, cause Alfred H. Barr always taught about art and culture using those magazines, and this was by the time the MoMA opened! And remember, it was MODERN art! So why do we keep anchors an still rely on the french academia after more than two hundred years?

Actaeon also may symbolize human curiosity or irreverence, and that’s why I’ve chose it’s figure for this text. There’s another enormous myth around art: A work of art can change the world. I do not understand how some people buy this shit. Artists won’t change a thing as long as they exist as a separate class. Artists and their helpers are the nobility of culture; we’re no different from Louis XVI and Marie Antoinette, living the golden age inside galleries, museums, and even at “independent” spaces. The only way in which art can change the world is if it’s executed collectively by mankind. The question is, will artists finally let go art? or will we keep it in our hands for another two hundred years? I believe the art world won’t let go. That’s why I hope the world to guillotine us, and I’m definitely doing everything in my power for that to happen.

A.C. <alonso@prizon.mx>

You can participate on a discussion about The Myth of Acteon thread by joining integrity mailing list or by sending an e-mail to integrity@wiki.drik.mx  (Will need to be approved by one of the moderators). 

Interview with Amy Alexander.

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Katia Haus – One of the things I’ve noticed recently on contemporary art, is how this kind of trend established by fluxus, of mixing contemporary art with music, is regaining popularity. I believe this has to do a lot with platforms as soundcloud and bandcamp, and also with softwares like Logic and Live. I guess this has to do a lot with what you have said about how software becomes part of our culture, specially as it becomes much more accessible.

 

Amy Alexander – I don’t think this practice ever really disappeared since Dadaist collage. Think of 1960’s light shows that improvised multi-layered visuals in real-time to music, scratch video of the 1980’s and 90’s, and so on. Software has made this type of practice more accessible, and no doubt it’s transformed it, as software brings its own conventions, authorship, etc. But people have been remixing media since at least the early 20th century – I think the media themselves inspire/frustrate/instigate people to respond to them by repurposing them. 

 

K- I know you have a background on music. So the first thing I wanted to ask you is if the background was before or after your involvement with software and internet art? And how did both fields, music and internet, influenced each other on your work? Has software played a key role on it?

 

A- My earliest background was in music, then I studied film and real-time video, then started working with software later. This is because I am very old; we didn’t have computers back then!  Well that’s half true – I did take some programming classes in high school and college around the mid-80’s. But I didn’t like it much and didn’t start using programming in my creative work til graduate school in the mid-90’s.  The upshot of this is that I mostly think about things in terms of time, movement, and performance.  Software is mainly of interest to me as a time-based process – loops create rhythm, theme and variation; software is an instrument played by a performer, and so on.  I think considering software as having temporal flow applies not just to “artistic” software, but also to the way people use a lot of software. Think about how often people prefer to jot their thoughts down on paper rather than typing them out – even though they might type faster than they write. Software sometimes breaks the flow of your thoughts – why is this? Does it get it interrupt them with menus and dialogs?  Do thoughts flow better when you can scribble out errors rather than backspace? Is the layout of lines on the page a problem? The keyboard? I think there’s still a general assumption of most software as “static” but we should probably rethink that. 

 

K- How did you decided to start blending, or perhaps highlighting, the performative act in working with computers and then take it out of the usual computer room into other spaces like in Discotrope and CyberSpaceLand??

 

A – Software comes to us originally from the military, but it’s more recent and familiar tradition is from the business world. In the 70s and 80s, computers were things in offices, and people sat at desks and worked on them: it usually seemed sort of dreary. As I mentioned, I started out as a musician and filmmaker – I’m not really good at sitting on my butt. I played pretty gestural instruments as a kid – violin, drums, guitar, bass – and I was used to the iconic character of the “sweaty rock star” (or even the “passionate violinist!”)   When computers started to show up in contexts like music and visual performance, I noticed they still had a lot of the “baggage” of their history as business machines. Meaning, it was actually hard to perform live on one (music visuals, etc.)  and not look like you were sitting there programming a database. What happened to the sweaty rock star? So I started thinking that a) this was boring for audiences and b) if people at leisure get conditioned to behave like they’re working, they might become so obedient it could spell the end of countercultural activity – we can’t have that! 😉 So, with CyberSpaceLand I set out to create a performance setup that exaggerated performativity, by creating gadgets that would be performed by VJ Übergeek, a character who was very geeky yet a “sweaty rock star” wannabe.  Getting back to the idea of spaces: with CyberSpaceLand, Discotrope, and the initial SVEN street performances, we were interested in performance outside of usual art spaces like galleries. But this is also the case with anything you do on the Internet, since the Internet is not in general an art space either. 

 

K- Does this has to do with how other projects of yours like Multi-Cultural Recycler and SVEN were exposing people behind or recorded by webcams?

 

A-I’d say there’s a connection as they’re all, in one way or another, about performance. The Multi-Cultural Recycler and SVEN are on one hand about surveillance, but on the other they’re about exhibitionism. People like to be watched on camera – to perform for it – more often than they’re willing to admit.  I’m interested in that awkward space between the two – where being a passive subject turns into being a willing performer. (This is also a theme within Discotrope.) 

 

K- One thing that has always caught my interest is how Multi-Cultural Recycler needs the visitors’ clicks to generate its pictures. Although the work of art is the Recycler itself, it may only be activated and renewed by its users. Perhaps software art (and all kinds of software too) is more close to design than what it is to art, speaking on terms that it’s something built to be used. What was your goal while building not only works of art that could be used, but works of art that needed to be used?

 

A- It’s probably better if I answer as separate questions. I made the Recycler in 1996, so back then I wasn’t really thinking about it in terms of software. I was thinking about it as process though. Most art on the net then was static, and I was thinking about how the net ran on computers that “run” and do things — so I thought it made sense that this art should do things. So in that sense, I was thinking about software. But as far as the software convention of clicking:  At the time, “interactivity” was a big buzzword. It was supposed to be this really great thing — artists were told they should make everything “interactive.”  But this dictum was usually presented fairly uncritically, as though interactivity was automatically good. It didn’t seem to matter whether the interactivity in a project had a point to it or not.  In the Recycler – well, there was actually a functional reason for the button click: so that the software only generated a live image when it had a viewer (it was too network and processor intensive to run continuously.) But the option of posting it to the “gallery” and putting your name on it was sort of my sarcastic/frustrated way of protesting compulsory and pointless interactivity — since all the user did to create an “artwork” was click a button. 

(For more thoughts about interactivity from around that time, see Alexei Shulgin’s interview with Tilman Baumgärtl – “ I don’t believe in interactivity, because I think interactivity is a very simple and obvious way to manipulate people.” http://kunstradio.at/FUTURE/RTF/INSTALLATIONS/SHULGIN/interview.html  

Also, jodi.org did a lot of projects around this time addressing the topic of compulsive button clicking.)

 

Anyway – It wasn’t until a few years later, when I started making desktop software, that I really started thinking about it that way. My first desktop software was CueJack (under the name Cue P. Doll) around 1998 or 1999. (http://cuejack.com) It was software written for a free barcode scanner, but CueJack made the scanner do the opposite of what it was supposed to do (get people to buy products.) It wasn’t really that I objected to advertising – what I objected to was the assumption that people would choose to actively use software (and hardware) to advertise to themselves. I felt a line had been crossed there…  My next desktop “utility” I think was “Scream.” (http://scream.deprogramming.us/) That one was more specifically about software – in this case, the idea that software assumes rational, unemotional users who do utilitarian things like write reports, make spreadsheets, maybe even videos. I wanted to imagine more realistic people – they have anger, frustration, dysfunctionality.  It was hard for a user to go online and find software that would be useful in popular human endeavors like screaming. 

 

 

K- Most artists are sure art can’t exist on the form of music or VJing, assuming art it’s all about making weird sounds or replicating the Philips Pavilion after 56 years. Your work is a proof of how wrong they are. I wanted to know why did you chose music and VJing as your mediums, and not sound art or conventional audivisual performance?

 

A- I don’t have anything against either of them. I don’t think genres can be inherently “better” than other genres – it’s not what you do; it’s how you do it. For sound art, I guess I haven’t tried it because I don’t have a deep background in either sound or working with space (i.e. my visual background is in film rather than studio/gallery art.)    As for “conventional” audiovisual performance vs. VJ’ing:  If you mean “live cinema” type of performances – I may do these in the future. The reason I got interested in VJ’ing first is that I’m very interested in non-art “public” spaces. When you VJ, you get to perform for example in clubs, where people aren’t expecting “art” – you get to work with different audiences and in a different way than in art venues. It’s a similar idea with software art and net art, which at least in the 90’s and early 2000’s had a “general” audience on the Internet. Nowadays, online audiences are much more fragmented, so it’s harder to reach a broad audience than it used to be (still possible, but you have to make a different kind of effort and probably depend a lot more on luck.) 

 

K- Software needs users, and a vj/musician needs public. Which is the importance you see in the connection (through the internet or while performing) that your works establish between them and their public?

A-I guess this is different in each case. For example, I was saying that  CyberSpaceLand is different depending on whether I’m doing it in a nightclub or at an art event. At a nightclub, I’m performing for an audience that’s expecting to dance, drink, etc. People are coming and going, chatting with their friends, and so on.  So how does one do a show where the visuals are textual narrative?  Obviously a dance club audience is not going to stare at the screen.  So I structure  those shows as a loose, ambient narrative that sort of washes over you. It doesn’t matter if you miss something; you’ll still get the idea. It’s sort of analogous to song lyrics (although structured nothing like them.) You can go to a club or a concert and still make sense of the lyrics even if you don’t catch every word of them. Also, at clubs, my physical performances tend to be relatively low-key, since I’m probably performing for at least a couple hours, and I’ll be sharing the stage with DJ’s and musicians. So my “rock star” VJ character is more a background musician  than a lead in these cases. On the other hand, if it’s an art gallery or festival show, or some other show where I’m the “headliner,” then audiences expect to watch me and the screen most of the time. I do shorter, more structured shows, that are a bit more theatrical.   It took me a while when I first started out to realize I had to adjust the show and the character for the audience. Also, sometimes I guess wrong as to the audience expectations and have to adjust on the fly. I don’t always get it right, but I like always trying out new things with the audiences anyway. And there’s some things that I like to try on both types of audiences – like wandering away from the computer and performing in the middle of the crowd. 

 

So I guess the summary is – connecting with the audience is like connecting with anyone you first meet: you try to plan, you play it by ear, and you only get it right sometimes. 🙂

 

Katia Haus <katiahaus@aol.com>

Better than a robot

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Photo: Peter Yang

I logged into virtual worlds and began working inside them at the beginning of 2007. Those days were filled with tapenipulation, drumbots making, and a bit of circuit bending. I didn’t really liked working with computers back then. For me they were boring, and perhaps too easy. Modular synths and tapes seemed so much more interesting. Then I realised I didn’t liked computers because they allow much more intuitive ways of working. Everything is easier and simpler. All the work of building a synth, studying music, none of it matters when using computers. The knowledge might help, but it’s not necessary. And that’s our current reality. It’s very easy to become an artist nowadays if you use computers.

Suddenly, I had an epiphany: I rejected computer generated works because they were menacing my field of expertise. I think I even thought their existence was something unfair. This made me remember the words of a piano teacher (which I had considered too conservative): “Synths doomed musicians. The work of 90 can be done by them, so people prefer to pay the work of one, than the work of 90.”

I realised my thoughts were not very different from my professor’s. So I decided to act the opposite. Then I began making music with computers and inside virtual worlds and net communities. I realised the true beauty behind computer generated works, is that anyone can do them. Suddenly the web has been flooded with songs of unknown musicians thanks to myspace and soundcloud. And that’s amazing! One can visit soundcloud and listen to songs that were uploaded seconds ago. You just have to write that name on a browser to call them up. More than a collective place, the internet is a land where anything is possible.

After visiting a friend in New York, and seeing the shows in all the museums, as well as the galleries in Manhattan and Soho, I realised all the art they house is so contemporary. And it’s time for it to be that no more. That’s why since the beginning, S.T.A.R.S. has acted like a Trojan horse for reality. Our ultimate goal: to bring the art world together with the 21st century’s reality through the internet. The internet is all that the art world wishes, and claims to be. And thanks to its possibilities we’ve envisioned another art world. A new reality – one that offers a different future, to a “contemporary” art world that is still stuck in 1648.

Most of the people working with computers are not contemporary artists, so they haven’t been stuck to a specific form. They’re trying all the buttons and all the combinations. And that’s the beauty behind Digital Maoism. All the information on the web, each song, each image, each algorithm, they were all done by people. Nothing’s magically created, but somehow authorship disappears. What matters are the benefits that the network gets out of data. And that’s how art is gonna be. Art is becoming useful for people. Since the beginning we’ve done everything wrong, and the internet is giving us a chance to change that. Inside the internet, art may be free. And by free I do not mean cost-less, but rather the freedom to copy art and then adapt it to one’s own uses.

Franz Zubizarreta <franzubizarreta@gmail.com>