What is Neo-Situationism? I'm not sure. But my brief reading of the interview cited above leads me to belief that it shares many common threads with Bourriaud's call for radicantity, with one key addition; the inclusion of the multicultural insistence on subjectivity found in postmodern thought. McKee brings up a valid point in the above exerpt; he brings our attention to Bourriaud's insistance on the act rather than the result. The "what Tiravanija cooks, how and for whom" is just as important, if not more, than the fact that he gives out the results of his labors for free-- after all, there is a great deal of precedent of this type of artistic activity; giving out pieces of the art itself, the act of which becomes the art. Felix Gonzalez-Torres is an example of an artist who used these techniques in the late 80's and early 90's. With this in mind, I am left wondering if Bourriaud considers the who how and what of Tiravanija's work to be examples of Radicantity, or if it is simply the where and when that he considers relevant to his discussion.
Untitled (portrait of Ross in LA), 1991
Felix Gonzalez-Torres
175 lbs Fruit Flasher Candy, size variable
Felix Gonzalez-Torres
175 lbs Fruit Flasher Candy, size variable
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"Working as a team since 1995, Jennifer Allora and Guillermo Calzadilla have tried to challenge the homogenizing forces of globalization by empowering local communities to articulate a diverse range of creative voices." -- International Center of Photography
Jennifer Allora and Guillermo Calzadilla's work (mentioned by Bourriaud on page 89) is used as an example of what the author referrs to as the "precarious aesthetic"- work built not to last but to reinterpret the endless piles of detritus that are the aftermath of our consumption based society.
Does this shift in artistic focus also imply that contemporary art values process over finished product? After all, the work of Allora and Calzadilla does not seem to fit into the category of 'finished'-- it is only the camera's documentation that defines it loosely as such. But if the work is in fact the physical footprints in the sand, then if I were to wear one of their altered shoes and add my marks to the composition, the piece would not be any more finished or unfinished- it would simply be altered. In contemporary art, can we ever claim that our work is finished? Or is it simply in an ever changing state of becoming?
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Recreating the compositions of traditional Dutch still life paintings, London-based photographer Ori Gersht captures these scenes of flowers and fruit in the act of exploding. This work seems to have a fascinating parallel to Bourriaud's 'iconography of the precarious world'. While Gersht does not employ the type of visual language that Bourriaud seems most devoted to (these flowers are not mass produced disposable items in the same way that plastic cups and tennis shoes are), he does channel the feeling of violent fragility so prevalent in contemporary existence. This leads me to question how exactly the 'aesthetics of precariousness' can be defined. Could the traditional Dutch still life painters have a claim in this territory? After all, their work was a confrontation of our own mortality; is this the vital component of Bourriaud's prized aesthetic?------------------------------------------
On page 102, Bourriaud claims that a new kind of artist has emerged, labelling them 'semionauts'. He defines a semionaunt as "a creator of paths in a landscape of signs". I find this to be a compelling notion, particularly in the wake of so many artists who re-produce post-produced items. Yet in considering Bourriaud's claims, I can't help but wonder if these artists are doing more than simply forging paths, whether they are in fact producing new signs through their artistic practice. For example, in the Museum of Art and Design's recent exhibition, Second Lives : Remixing the Ordinary, artists have taken post production items and used them to create new structures. Borris Bally's Brave #2 is a neckpiece made entirely of gun triggers. By comparing the structure of Native American tribal wear and the significance of guns in inner city life, a connection is made between two disparate cultures that does not simply translate one to the other or create a path between them, it combines them into a new sign.
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Robert Rauschenberg, Charlene, 1954, Combine painting.
Bourriaud points to Rauschenberg as the precedent for the artist as semionaut.
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On page 107, Bourriaud askes the poignant question, "How can one become the explorer of a world now covered by satellites, a world whose every millimeter is now registered and surveyed?" In the following paragraphs, he goes on to answer himself, implying that one can be an explorer in a well-charted world by mixing reality with imagination and fiction. Huyghe is used as an an example of such an explorer. Of him, Bourriaud states the "Imagination and fiction enable Huyghe to open up free spaces in the real geography he traverses."
In this section Bourriaud cites the work of many artists who use the act of travelling the world as their form of expression, and the journey as the work of art. Despite my misgivings, I am not willing to traverse the murky territory of whether such work is art-- I do wonder, however, why such actions are best understood through the lens of art. Why do the artists in question insist on labelling their activities as art, and displaying the remnants of their voyage in white gallery space? This seems ineffectual to me. If, as Melik Ohanian states, the work is about "the experience of exploration more than the image of exploration," then why even attempt to translate the experience to a larger audience? Such presentation seems unnatural and against the very object of the work.
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