Category Archives: Article

The “Q Balls” of Electricalism

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Acre, India, 2015

I am not an economist, nor a philosopher. I am an observer seeking a way to understand what I see in the world around me. Everywhere I look I see evidence of the penetration of some form of electrical system in everyday life. The newest and fastest growing is the cell phone. No one can take a picture in any part of the world where people are gathered to do things, discuss things, or record things, where you won’t find humans with cell phones to their ears, in their hands looking at its screen, or raised to their heads to record an image. They populate the pictures you are about to take yourself. This fact, I believe, surpasses the technology becoming the seminal marker of the lived reality. The world lives in Electricalism and is steeped in its ethos, which shapes its economics, culture, government, and human interactions. The saturation is so complete we don’t see it; and we don’t understand the degree to which it has changed how the world works.

Perhaps humans are rediscovering their alignment with the universe’s fundamental truth. The stars we see are light rays penetrating through the dark. The light that heats and allows life on earth is an electrical pulse emanating from the sun. The earth itself is an electrical force field, where currents flow here and there through it ground and out into its ionosphere. This force is wireless, and humans exist in a cavity filled with electricity. We have traveled time from a place where Electricalism was a mystical reality that could only be defined as lightning or God. Think of Benjamin Franklin and his kite. Today we inhabit a planet enriched by Electricalism’s benefits, warped by its human utilization, and badly damaged by its results.

Electricalism, I posit, began primitively with Thomas Edison’s creation of a commercially reproducible light bulb in 1879. This first stage of electricalism lasted nearly 100 years, when Motorola made the first cell phones. The physical reality of electric technology altered the world. Think of electric lamps, electric motors, illuminated signs, movie projectors, televisions, computers, power plants, and transmission lines. Electricalism at this stage is Proto-electricalism. The prefix “proto” denotes fossil in Greek, and so I name it thus because this era has been powered by fossil fuels and uses physical forms. There is an ironic sense to my use of the term. The fossil era created as many negative results as positive outcomes.

Today’s phone is still an object powered by hidden batteries that get their charge through a connection to the grid. Nonetheless we have moved into a new age. The cell phone morphed into the smartphone, and it’s wireless interconnections swept over the world. Wireless power is not new. Nicola Tesla, the mystical engineer and inventor of the alternating current system that became the world’s standard, was able to create balls of light without form. Not long after Edison’s creation of the light bulb, Tesla proposed the development of wireless electrical power, but his financial backer, J.P. Morgan, wouldn’t fund the idea. No one was able to recreate Tesla’s “Q balls” again. Wireless telephone communication awaited the cell phone. Humans stepped into new era of Electricalism, which I call Anthro-electricalism. The prefix “anthro” represents human in Greek. This age has barely begun. Its fruition could mean a whole new relationship to the earth and its occupants. Understanding the physical record of Proto–electricalism provides insight into what happened and what could come next.

Both negative and positive can be surmised from looking at the picture of smartphone users in Acre, India. Phones can now connect everyone to everything — the world’s knowledge, the world’s materials, and the world’s groups. Conversely the phone isolates its users. In the midst of a business thoroughfare, the operators are not fully present in the immediate environment. The Acre man with the phone to his ear is dangerously close to the passing tourist bus. He is in another elsewhere. Users become separated individuals. They are susceptible to the influence of the seductive forces connecting them through the wireless. The consumers can be become addicts of the manipulators. Power that could be vested in anyone’s grasp is given away. The unwired force, like the force of Yoda in Star Wars, can be deflected and dissipate into nothing. Some science fiction devotees call it the “Q” force. I call it the “Q balls,” after Tesla, and imagine his wireless light orbs forming and disappearing from his hands. We need this energy back and to evolve into a fully realized positive Anthro-electricalism. The evidence needed for change is printed on the world around us. The “Q balls” can be in our hands.

PP.6004.gmq, vol.7, p.471

Tesla’s “Q balls”

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Filed under Article, Electricalism, Nicola Tessla, Smartphone, Thomas Edison, Uncategorized

Avatar of Avarice

This is the Opening Statement for the essays:

Sick America’s Electricalism Infection and Inoculation

BLADE RUNNER 2049

Avatar of Avarice

America is sick. The land is infected with malicious segregation into racial, economic, religious, and geographical clusters of poisons. These poisons are attributable to the growing isolation created by and manipulated for the requirements of Electricalism, which has arrived at it full flowering and control with the digital age. President Trump is the Electric Epidemic’s Embodiment. The cult of celebrity defines its prophets and false messiahs. Has he not said that as a star, a celebrity, “when you’re a star, they let you do it, you can do anything… grab them by the pussy?”

Stars are electrical light sources, impulses emerging out of the darkness of the universe. Einstein was the first and perhaps the greatest celebrity of Electricalism. He formulated its first truth: energy equals mass times the speed of light squared. Thus began the information age. More fallout continued. Space curved; mass warped it; hellish weapons blasted it; computers saturated it. Political celebrities defined its first century; the greatest of these was Adolf Hitler. Truth became relative. Now in the 21st Century, we now have: the reality show, apprentice president. The stars are klieg lights. The orange coiffed hair mouths the sermons of electronic capricious capitalism, the heir to all previous economic philosophies: communism, socialism, and free market capitalism. Electricalism, like electricity has two poles. Proto-electricalism is the negative. Anthro-electricalism is the positive. Proper balance creates magnetism; imbalance creates rejection. America is severely imbalanced causing social and physical disease.

The second celebrity president of the United States, Trump, more than Reagan, a product of film and factory age, believes as the all-emerging electricalists do, that he can do no wrong. He is all-powerful. He is the winner. Winning is the meaning of life. Money is the marker of success. Nonetheless a celebrity is only a public avatar for the real masters: the financiers, the venture capitalists, the investors, the hedge-fund managers, and inherited wealth aristocrats, who like to hover in the shadows.   Trump draws the moths to the diode flame obscuring those who actually control the digitally manipulated society. Their truth is what the Electricalists say it is. Otherwise, “You’re fired!” They lie, but they are very good at it. The battle to cure the earth will be long and difficult, but try we must, or else this common tabernacle will wither and die. It will become the Las Vegas of 2049, portrayed as a yellow hazed empty place in “Blade Runner.”

 

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Filed under Art, Article, Blade Runner 2049, Capitalism, Electricalism, Las Vegas, Racism, Wall Street

Michelangelo’s Twisted Light of Day & Secret Shadow of Night

“The world has many kings, but only one Michelangelo”

In 1537, Pietro Aretino, poet, critic, and public relations advocate, offered his alliance to the artist in a letter. Michelangelo, irascible and often uncommunicative, gave a brief cordial reply declining the offer. Michelangelo never worked with others as an equal. Michelangelo was an independent contractor with higher aspirations than his class. Aretino was perhaps the first to the declare an artist to have powers that “rivaled those of God.” Michelangelo acted as if he were the equal of God’s emissary of earth, Pope Clement VII. The pope, a Medici whose noble family ruled Florence off and on during the 16th century, conversed frequently with the artist, a tradesman, whose social status was far beneath the Roman Catholic Church’s leader. Cardinals and kings thought the familiarity unwise. Aretino created the myth of supreme artistic genius.

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Pope Clement VII, by Sebastiano del Piombo, before 1527

satin DProbably using a contract specifying a cost and a time limit, Pope Clement IV engaged Michelangelo to carve tombs in Florence’s San Lorenzo Basilica to commemorate the two of the Medici family’s lesser members: Lorenzo II, Duke of Urerbino, and Giuliano de Medici, Duke of Nemours. For ten years, 1524–1534, Michelangelo labored, delayed, complained, and controlled the fabrication of the project down to the smallest detail. The pope grumbled he wished the artist would pay a bit more attention to the jobs the pope had given him. Michelangelo’s enemies said of him that he never completed anything while monopolizing the best projects for himself and never used the assistance of others. The wall tomb for the Duke of Nemours was never finished.

The tomb is a powerful composition, oddly discordant, yet imbued with energy at once distinctive to the artist and evocative of his client’s family’s authority. The sculpture, Day, is male with a highly polished body, but its head, partly obscured behind a mammoth shoulder, appears roughly chiseled and unfinished, contrasting with Night, a polished female with a rather masculine body whose breasts seem strangely appended. Day is twisted backward in tension, and coiled in frustration, perchance a partial statement of the artist’s outer persona. Night is bent and turned forward in melancholy, and stilled by grief, perhaps capturing the artist’s hidden homosexuality layered under a spoken spirituality that contemplates death, the tortured fate of sodomites. Day, the time of light, is turned away from illumination, and Night, the time of dark, is turned toward the shadows. Both sculptures, balanced at the two ends of the sarcophagus, appear to be sliding off its bowed surface, while the figure above seems unengaged and remote to what is below.

The figure above that stands for the Duke. This sculpture embodies the glory and authority of Rome, which the Medici’s saw as their heritage. Obliged by agreement to glorify the powerful family, the artist composed a vault that incorporates a duality. The duke doesn’t look like the duke and isn’t dressed like the duke. Michelangelo recreates a heroic leader with his sword balanced across his knees and expressing a gaze of disinterest. He turned Guiliano de Medici into a type. A writer later remarked the artist gave the duke “a size, proportion and beauty,” because “in a thousand years nobody would know they had been different.” The artist fashioned a dynamic assembly of contradictions that are a testament to his own genius. Michelangelo will be known forever, the Medici dukes will fade in an obscure past. The artist accomplished his aspiration to be more than the ruling aristocracy. The Medici Tomb, along with the Pieta, David, the Sistine Chapel ceiling, and the Last Judgment, marks the artist’s place among the gods of art.

Medici Tomb by Michelangelo

Tomb of Giuliani de Medici, Duke of Nemours, by Michelangelo

in San Lorenzo Basilica Florence, 1524 – 1534

Artists like Michelangelo’s acclaimed challengers — Leonardo Da Vinci, Raffaello Santi (Raphael), and Sebastiano del Piombo — were highly paid employees for their work with brush, mallet, and chisel by the rulers in France, Spain, Florence, and the Papal States. Their jobs were to legitimize the rulers. The dukes, the kings, and the popes needed portraits, tombs, glorifying sculptures, libraries, and residences to reflect their status and make them comparable to the Roman ancestors. They needed art that made them heroes and that gave them metaphors immersed with Christian theology. The artists made visible the power, glory, and ethics of the age. This is what artists did long before the Renaissance. This role extended back in time to the Romans, Egyptians, Hittites, Assyrians, and to the dawn of human hierarchies. In the distant past only a few had identities. Many weren’t even free. They were slaves doing the bidding of rulers who were often the religious elite. The Renaissance artist rattled the role, but they didn’t break it.

Three centuries would pass before the subservient position of the artists changed, and it only changed in means, not in value. The French monarch in1648 established the French Academy to control cultural production for the benefit of the crown. The concept was to insure that art in terms of its content and its quality serve the sovereign’s power equal to its political dominance. Neo-classicism founded on the veneration of Greeks and Romans became the prevailing style. “Theth of Horatii,” 1784, by Jacques-Louis David is a telling example. The British crown not to be out done by the French, established the Royal Academy. Portraits of distinguished nobility became the English obsession. Thomas Gainsborough’s 1777, Portrait of Anne, Countess of Chesterfield, 1777, comes to mind. Academies in Vienna, Berlin, Stockholm, Madrid, and St. Petersburg follow. Painting and sculpture supported the values of the upper classes. In America, The Philadelphia Academy of Art was founded in 1805. Its goal was to promote the Odemocratic values of the new democracy. This ideal faded by the late 19th Century, when the Robber Barons sought cultural validity through acquisition of the aristocratic approved art.

Oath of Horatio by David

Oath of Horatii, 1784, David, Louvre, Paris

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Gainsborough, 1777, Portrait of Anne

The only blip to national academy dominance of art production was the French Revolution, where the royals died by the guillotine. The revolutionaries declared the elite arts to be of no use to the nation. This verdict didn’t last long. Napoleon, quickly learning the importance of the arts in supporting a regime, reversed the situation. Not until artists established an individual status often connected to alternative political philosophies did the situation start to alter. In France, it was Realism, whose two champions Millet and Courbet rocked the arts establishment. Courbet, a political radical with a supreme ego, formulated the concept of “Realism,” which others philosophers, poets, and writers gave intellectual heft. The artist stated, “Realism would not imitate the art of ancients.” Realism would “represent the customs, ideas,” and “the appearance of my own era according to my own valuation.”

Gustav Courbet, like Michelangelo, saw himself the equal if not superior to his aristocratic clients. His painting “The Meeting,” 1855, is an excellent example of both the artist’s realism and his egoism. On a country road, the artist is greeted by his patron, Alfred Bruyas, and his servant Calas. The servant bows his head to the great artist, while Bruyas, doffs his hat. The artist, dressed like a workingman with his painting supplies hung off his back, accepts the adulation with head raised in a regal pose. Bruyas, son of a wealthy financier, had a 30-year career as a serious collector of art, and he believed art could change lives and promote social progress. He championed Courbet, who fancied himself a rebel against the prevailing concepts of art and the aristocratic rulers of France. Courbet refused to accept the Legion of Honor award from Emperor Napoleon III. His fame and his wealth came from the patronage he viewed as inferior to his genius.

Gustave_Courbet_-_Bonjour_Monsieur_Courbet_-_Musée_Fabre

 

 

 

 

 

Courbet, 1855, The Meeting, Musee Fabre, Montpellier

When Paris became the socialist commune in 1871, after France’s loss to Prussia, Courbet joined the communards and proposed a significant role for artists, in which they would participate in the running of and selecting exhibitions for Paris’s public museums. The fine arts section of the Institute of France and the French Academy would be closed. Metals and decorations would be abolished. Artists have not been the clearest thinkers about management or governance. The plan for artists’ control of the French art institutions quickly broke down. The commune didn’t last long and Courbet paid a heavy price for his involvement. He was briefly imprisoned and accused of initiating the destruction of the Napoleonic Column in Place Vendome, for which the new right wing state demanded that he pay the price for its reconstruction. The artist escaped into exile in Switzerland. The artist inflated to enormous size by disappointments of his fortune, died a drunk. In his characteristic self-important manner, Courbet claimed he was the foremost drinker in the Canton of Vaux, Switzerland. He colluded in the fraudulent creation of paintings by others that he signed. His reputation was vastly diminished.

The contradiction of his political views and the reality of his situation as a supplier of luxury objects for the rich and the nobility never troubled his conscience. He considered himself a great artist beyond the ordinary human. Current art historians and subsequPlaent collectors, especially American capitalists of the late 19th century, have honored that assessment. The Metropolitan Museum of Art in New York abounds in Courbet paintings. Many of the landscapes are marvelous. The world of legitimized art returned to its prior status. Yet Courbet began the great shock of Modernism that ended the culture academies when the next generation of artists — the Impressionists, and Post-Impressionists — demolished classicism, romanticism, and realism with a new way of seeing. They ended the old context, but not the reigning social value of art.

Gustave Courbet--2ps

Gustave Courbet, Artist, 1819-1877

Art of that Day, like Michelangelo’s unfinished sculpture, squirmed in a new light revealed in a transient, engaging, enticing, and ultimately very accessible way to the minimally visually knowledgeable, while the late 19th century Night, like Michelangelo’s enigmatic creation, remained the veiled, but unspoken force as it has always been. The luxury product held by the elite, which expresses their cultural hegemony. Look for Article Three in the art and economics series: Cezanne to Warhol – Pissing in the Photo Booth.

 

 

 

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Filed under Architecture, Art, Article, Courbet, Jacques Louis David, Michelangelo, Thomas Gainsbourgh

Pity the Pieta

Michaelangelo's Pieta -2

Michelangelo’s Pieta, 1500

Michelangelo’s Pietá came to the New York World’s Fair in 1964. I was 20 years old when I saw it, and knew little about art but the required college art history course I took made me aware of this genius artist and his sculpture of 1500 for the old basilica of St. Peter’s. Michelangelo was 25 years old, and the Pietá made him famous. The sculpture was the sensation of the fair. I had to see it. Enormous crowds lined up for hours to get into the Vatican Pavilion. I stood in line on a hot and humid day for three hours to see it.

A three-tiered conveyor belt moved us past a gigantic fabric-draped cross hovering above and the blue illuminated young Mary and the dead Jesus below. Mary holds the crucified Jesus across her thighs with his right arm falling slack over one of her knees, his head bends back face upward behind a raised shoulder, and his two lower legs dangle over Mary’s left knee. You could see the beauty of the softly rubbed white marble, the deftly shaped folds of Mary’s cloak, and the stable yet dynamic composition of the two figures. However, this theatrical placement, more like a movie-opening extravaganza, was not how the sculpture should be seen. The Pieta’s white surfaces were meant to resonate in the half-light from the basilica’s rotunda windows above. They needed no enhancement by the blue light shadows cast over the bodies. Nor was the Pietá to be seen from below as the three moving walkways positioned the visitors. The sculpture’s full effect of the glorious death could only be appreciated by the viewer being on the same level; otherwise the upturned face of the soon-to-be-resurrected Christ was obscured. I didn’t know that when I visited, but what I did see was unsettling; something wasn’t right.

Pieta Crowds

The Vatican Pavilion at the New York World’s Fair 1964-65

The image stayed with me as a troubling benchmark for the art experience for decades. Since living the artist’s life starting in the 1980s and crossing into the new millennium with visitations to galleries, museums, and other spectacular art locations, where dissonant sensations became more pronounced, reasoning for what I first felt 50 years ago emerged. Art is being stripped of meaning. It has become an amusement park for the consumer-driven and authenticity-barren culture. The Pieta positioned in a pavilion as a destination for ogling of those briefly passing by, who can mark it on their list as seen and therefore recognized. It loses it’s meaning, but maintains its historical reference by keywords: Renaissance Art, Great Artist, Michelangelo, Florence, Italy, Gone-but-memorialized as a marker of significance.

The Pieta was mined of the capacity to inspire spiritually or to generate passion by several means. The experience of seeing didn’t allow the viewer to halt and contemplate either the sculpture’s ecstatic refinement, its composition, or its inclusion of spiritual importance. The Pietá became a thing seen on an endless itinerary of things needed to be seen that validate the viewer. In this sense it was no different from another great attraction of the fair, the “it’s a small world,” boat float by Walt Disney that provided an amusing, but totally irrelevant ride through models of toy soldiers and sunny animated flowers. Disneyfication is an apt metaphor for the displays at the New York World’s fair.

Small World-1

“it’s a small world” at the New York World’s Fair, 1964-65

The Pietá was elevated, made precious, and removed from close experience. The Madonna and dead Son of God were diminished as art, but reinterpreted by the soft blue illumination as an important statement of western culture. In this sense it relates to another great attraction of the New York World’s Fair, the IBM pavilion, where Charles and Rae Eames installed the immensely influential Mathematica Exhibition. The Eameses were masters of enhancing information. The New York World’s Fair made them master communicators of the new American-driven computer culture. The Pietá installation was heavier handed, but the principle of enhancement is similar. The purpose was more emotive. Nonetheless the emotion was hollow based on allegiance, either as a Catholic or an admirer of art as learned in a college textbook, collected on a postcard, seen through TV, or in a toured visitation to an identified monument.

 

Mathamatica NYC fair 1964-65

IBM’s Mathematica Exhibition at the New York World’s Fair 1964-65

This is what the art world, its institutions, and many of its monuments have become: an amusement park for sanctioned culture. Driven by visitation counts, money received, and justification of the elite, art drifts toward emptiness teetering on the abyss of irrelevance. Pity the Pietá, marred by fame and overfamiliarity, which later in 1972 was badly damaged by a deranged man and now lies isolated behind a bulletproof glass in the Vatican, removed forevermore from anyone to experience close at hand its majesty and the inspired vision of the artist who chiseled it. There is residue of wonder in the Pieta, but much has been drained away. Similar diminishment has happened to other great works and other great locations. This sorry circumstance is perhaps inevitable, when art becomes a rich persons collectible, a financial asset, and celebration of celebrity. Art shouldn’t need augmentation. More on this in the next installment: jewel boxes, gift shops, and restaurants.

 

 

 

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Filed under Art, Article, Charles and Rae Eames, Culture, Michelangelo, New York World's Fair 1964-65, Walt Disney

Contemporary Art is a Farce

Contemporary Art is a farce. Most of it is meaningless and boring to view. Note that the artists who make it aren’t important. Who is important are the curators. They, carefully trained at Universities to know what is worthy of our attention, are the arbiters of cultural significance. It is they who are mentioned first in any reviews.

I find I can say this without concern because artists like me will never get the attention of the curators, the mainstream galleries, the art market, or the museums. Therefore I have nothing to lose. There is no reason to hold my tongue or kiss ass.

Why? Perhaps it’s because I am a lousy artist? That I can’t measure, but I can measure these factors: I am too old. The art world feeds in the young, whom the market devours in new batches every year. Most of whom are forgotten within a year of discovery. At 72, it is presumed, I have nothing new to add to the art dialogue. New is lexicon of selection. There is always a new, even if it is really old, because if it looks different, utilizes a weird material, technique, or context. It is new at least to the selectors. What I do is not new. I draw in an old way. I do not have an art degree. I came to art after first being an architect.

Art schools are what produce contemporary artists. They are professionals, and art is now a profession. It is the place that is patrolled for the next versions of the viable for the art market’s needs. This deplorable situation, which to me leads to phony and pompous intellectualism from the teachers, most of whom aren’t intellectuals, but probably read the current art rags. and the students, most of whom weren’t smart enough to get into medical school or business or management school. This wasn’t always the case. Many of the acclaimed modern masters weren’t trained artists. Henri Matisse was first a lawyer.

Then there is size. Contemporary art should be big. The size inflation, I think, began with Abstract Expressionism. Some of the Pollock’s are really big. Size seems to have grown over the decades. I remember going to the old Whitney Museum in New York in the 1960s and 70s; the Poons’, Oliski’s, and Morris Lewis’ were huge. I was impressed with this stuff and bought into it as a definition of the avant-garde. James Rosenquist, an artist I liked who just died in 2017, had a painting that spread over more than one wall. I was blown away by this appropriation of billboards into art.

Every year big kept getting bigger. This could of course have to do with the expansion of the art market to contemporary work. In this market that equates cultural value with economic value, it could be said, that art is best appreciated by its square footage. For whom then, but a rich man or a museum, could have the wall space to display and the wallet to acquire huge art? But as art got bigger, it seems to me, content faded away.

Morris Lewis at Whitney

Morris Lewis, Tet 1958, 12’ by 8’, Whitney Museum of Art

Pop Art was the precursory to meaninglessness because, in my thought, the less content the more art was avant-garde. Andy Warhol, the artist who is the icon of the importance for Pop Art, established the idea that art was not the arcane territory of the historians and the cultural elite, but should be accessible to all. He, whom I neither dismiss nor dislike, initiated the slide into vacuousness of contemporary art. To see an Andy Warhol is to get it. It is a fast transfer of meaning. You don’t stand in front of one of his self-portraits and contemplate. You look and move on. Warhol was no intellectual. He liked money, and money was what he achieved. He was a perfect fit to the needs of the art market — Easy to comprehend and ultimately expensive to buy. That is once it was declared culturally acceptable.

Others might argue it was Marcel Duchamp, who began this process. I would argue that this is not true. Duchamp, a French intellectual, changed the idea of what art could be with his fountain, the urinal displayed under the name R. Mutt at the Armory show in the early 20th Century. Ever since then artists have been searching for meaning in different way. Duchamp with his room, his boxes, and his spinning wheels created the precursor of most of them. Conceptual art was becoming the mode, where meaning had its last gasp.

Thus art traveled down the lane to irrelevance. Each movement: Op Art, Minimalism, Neo-expressionism, and others descending ever further into the cave of nothingness. I look at the current rages in art: feminist outrage, black backlash at exclusion, LGBT expression, climate change awareness and description, as important issues, but do they do more than point the finger at cultural problems? Most, like Warhol’s work you get by a quick take, and move on. Why linger and look? They are visually uninteresting, and these issue-oriented works are the best of the lot. All, perhaps not all, (John Baldessari is a prime example) are pure rubbish for art market consumption. Dare I say balloon dogs and stuffed sharks in tanks?

Thus, I not being a member of a identifiable movement, not much of a maker of beautiful objects, nor someone who does big all the time, and who doesn’t hew to the model of making consistent things as if I were a light manufacturer serving the market of oligarchs, corporate elites, or financial manipulators, have no chance in this world. I strive for something meaningful, visually and comprehensibly, that is outside the established new parameters, (Perhaps it is conservative of older values?), and I am not alone. I know artists who follow this same course and feel the same frustration. Video artists in general suffer the same fate. They don’t attract the same fervor of hip curators. Most museums aren’t audio-visually set up to display the work. For example a recent show at the Whitney on portraiture displayed a large photograph augmented by video of rippling water by Corey Arcangel, called Diddy/Lakes, 2013. It was a wall work that explored none of the greater possibilities of video. I found it pretty but thoroughly meaningless. The Whitney has become the warehouse of contemporary cultural vacuity. I shall explore more on this situation in a second article about why make art and three subsequent articles about the artistic, social, and economic value of art.

VideoatWhitney

Corey Arcangel, Diddy/Lakes, 2013, Whitney Museum of Art

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The Collapsed American Republic

Thomas Jefferson worried that the new American Republic would collapse. Eighteenth Century political theorists thought that republics were prone to failure when predatory powers overwhelmed the democratic state and its citizens lacked the interest to sustain liberty. His fear has come true. Tremendously unequal wealth and corporate capitalism have corrupted the United States. The buffoon, President Donald Trump, is the figurehead for what has already come true. He is the TV personality who, like in the movie “Network,” has become the lightning rod for hatred and dissent that deflects our attention from what has actually happened. When the power elites have subdued the population completely, they will jettison this idiot, but their power will be supreme unless Armageddon or revolution changes the situation.

Television is saturated by ads for drugs and for technology that neither improves the quality of life nor increases awareness of what is really transpiring. The watcher is narcotized in front of the boob tube for hours on end. The news is not fake as claimed by screaming president; it merely isn’t news. What it represents is a conscious regurgitation of endless irrelevant positions deflecting attention away from reality. Huge capitalist corporations own almost all sectors of the economy, and they serve the hidden rich and the financial manipulators. From the food consumed to the clothing worn, there is hardly any local supply. There is some, but it has an artisanal quality that is not significant to the overall economy. American cities are a mess. Look at the smaller towns like Terre Haute, Indiana, or Grand Island, Nebraska. They have dying and half-demolished downtowns, while strips of fast food joints, chain restaurants, and chain stores line their entry and departure routes. Much of the old housing is dilapidated, even burned out, while the development of apartments and too-expensive homes in outlying suburbs empties the pockets of a diminishing working class. Or take a new development city like Temecula, California, an endless string of commercial development with low paying jobs interspersed with undistinguished single family homes where the teenagers are so bored they are addicted or stoned. Their parents use up their days in unrelieved auto jams to afford this American dream; or is it a nightmare?

The land no longer supports the independent farmers Jefferson saw as the backbone and sustenance of the American republic. Farms are now corporate entities funneling the corn, the cotton, and the hay to other corporate entities. Jobs in industry are not coming back to the American Rust Belt, as the demagogue promises. Why would they leave lower wage countries like China and others in Southeast Asia to put up with the demands for a middle class wage? What is coming and will continue to come are low wage jobs in warehouses for forklift operators to whom no union benefits or pensions will accrue. Careless capitalists like the Koch Brothers, whose concern is only for profit and despise regulation that would preserve the planet, own the mineral wealth. What interest do they have in climate change? None – for them the land is not to be cherished but is merely a commodity to be exploited. The Indians and the environmentalists are not focused on what is worthwhile to these capitalists. Only money matters.

Exxon Mobil’s CEO is now Secretary of State. He’s there to seize the world’s oil resources. The senator from Oklahoma will gut or close the Environment Protection Agency (EPA). He will kill the Standing Rock Indians without mercy. Sacred lands mean nothing to the success generated by more imported fuel. More corporate billionaires fill out the criminal developer’s cabinet. They will attempt to ensure the American hegemony of international capitalism that has won the globe and will continue to foment racism that is on the rise worldwide because it serves the purpose of monetary gain for the privileged few, and because there is no longer an governing alternative to self interest. Germans, French, Dutch, and British are reverting to the antipathy to the foreign that World War II ended with the creation of their union, which tried to circumvent shortsighted nationalism. The Middle East is racist too, disguised as Islamic radicalism. The Arab, a fraternal culture, splits down Sunni/Shiite lines making them vulnerable to resource imperialism. India and Pakistan, darker Hindu against lighter Islamic foe, will fight over the assets and riches of the larger part of the oriental subcontinent. African tribes will continue to slaughter each other over faiths holding different pieces of mineral treasure making military adventurism easier to justify. China’s Hans will challenge the USA for dominance in the Pacific, for their communist capitalism is pressed against international capitalist dominance, presenting growth opportunities for all stockholders. Remember WWI spurred the growth of Wall Street capitalists and American, German, French and British war industries.

The military industrial complex that Eisenhower warned against has taken place, slowly growing from the turn of the 20th century to victory in the decades after WWII. Bombs, planes, drones, and killing hardware provide profitable business to countries where making refrigerators is no longer profitable. Military might is a salve to the xenophobic, whose opportunities to express their superiority have been limited by the increase of less fortunate immigrants and refugees from economic and internal strife. For the mantra of the post-communist world is that every man (and woman to a lesser extent), should be for himself. Each should provide for self at a profit because that is the philosophy of capitalism. There is no us. There is no togetherness. Government gets in the way. There are no shared values for each have something that is theirs. Forget Leviticus (19- 2, 9-18), “When you reap the harvest of your fields, do not cut the grain to the very edge of the field, or gather in all the gleanings. Nor are you to completely strip your vines or pick up all the fallen fruit. Leave extra grain and fruit for the poor people and foreigners to gather for themselves. I am your God. Do not steal. Do not lie; do not cheat your neighbor. Do not swear by my name with intent to deceive, for if you do, you profane my name.” Profit and instilling fear is the blessing of those who seize power. The other is not your friend. They are the wrong color, have the wrong beliefs, and will take from you what is rightly yours. You must kill them for the profit of all who subscribe to rightfulness. Republics are the fiction of idealists.

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Terre Haute, Indiana, 2016

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Houses in Terre Haute, Indiana, 2016

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Filed under Architecture, Article, Capitalism, Culture, Eisenhower, Grand Island, Nebraska, Indiana, Leviticus, Military Industrial Complex, Nebraska, Racism, Temecula, California, Terre Haute, Indiana, The Movie Network, Thomas Jefferson, Trump, Wall Street

LA’s Heart Attack

tomkellycalendargolden-dreams                                                                     Golden Dreams Calendar 1954

LA’s heart and soul is having an attack. The real heart is not Tinseltown, Hollywood, Beverly Hills, Culver City, or Burbank, those centers of glitzy, glamour, and celebrity, which are the world’s image of Los Angeles. The blood-pumping center is the place of its diversity, its founding history, and creative spark. The area is ringed by four freeways with the Arts District nestled within, epitomizing its soul. Rapacious development is killing this essence.

Gentrified developments threaten to Manhattanize LA’s heart, making it solely a place of corporate uses and the abode of the wealthiest citizens. Diversity of people and use plunges. This is to the detriment of the vibrant place that was long the unrecognized center. Economic value increases, but cultural variety and mixture lose. The Grand Central Market, once a wonderful paseo between Broadway and Hill Streets, where cheap produce and products abounded for all, is now half empty, its grocery stalls priced out. Isolated food stands await pricier wine and cheese boutiques, while across the street the glass-atriumed Bradbury Building, LA’s seminal 1893 office building, is being considered for condominium apartments. Boyle Heights, once the neighborhood where Jewish and Japanese settlers could prosper, and Mexican Americans established their Southern California homeland amid “Iowa by the Sea,” where anyone not white wasn’t accepted, is vulnerable to house flippers buying up the Victorian homes.            meteor_brand_lemons_crate_label-courtesy-oviatt-library-csun                                         Fruit Crate Label by Western Lithograph Company

The Arts District established in the early 1990s is losing the artists who populated this once depressed warehouse zone and gave a new creative energy that recaptured the mythic forces in LA’s history. These warehouses and service structures stored the products moved into and out of the agricultural paradise that drew people west in the manifest destiny of America. Oranges and lemons shipped out of the sector’s railroad sidings. The emblematic fruit crate labels by anonymous artists were printed at Western Lithograph on Rose Street in the Arts District. Pianos and furniture brought by immigrants were stored in buildings like the Citizens Warehouse on the other side of the LA River Bridge from Santa Fe Railroad Depot. The depot was demolished in 1939 to be replaced by the Art Moderne masterpiece Union Station. These storage structures and the printing shop became the cheap studios for creative people in the last quarter of the 20th century. The printing shop in the early 21st century was demolished for apartments. The Citizens Warehouse was partially demolished for mass transit over the river, and what remains lies vacant.

tractionandthird               Apartments at the corners of Rose, Traction, and 3rd Street in the Arts District

In the center of the Arts District, near the location of the original Santa Fe Terminal, is a small hotel called the American. Often representing discrimination, it nevertheless embodies the spirit, the rich, and multicultural history of Los Angeles. After many years of neglect, The American is preserved, but the remodeling has turned an icon of possibilities into a fashionable nightly rental. Artist Stephen Seemayer created a film, “Tales of the American,” which tells the story of this hotel built in 1905 for African American railroad conductors and porters, who wouldn’t be allowed into LA’s larger and more prestigious hotels. Over 111 years of existence this small transient lodging with a bar on the ground floor has passed through many transformations while retaining it affordability and strange allure. During Prohibition it was a speakeasy. Japanese Americans took over the facility as Little Tokyo arose. World War II saw the Japanese internment and the hotel was sold to other ownership. The lodgers were workers in the produce district arising along Alameda, when trucks supplanted railroads as the primary commercial transportation.

deeprivergallerywithdanielmartinez-2                                      Deep River Gallery with Daniel Joseph Martinez

As the area around the hotel declined, its warehouses gradually vacated, and artists discovered the area. The American became access to the district. The bar became Al’s Bar, an internationally known venue of the punk rock scene, and art flourished on and in galleries of the American. Dustin Shuler erected his plane with a monumental nail to the façade of the building. “Two Ton Common” was used to attach the sculpture “Pinned Butterfly,” declaring the ascendency of an art community. A hotel gallery, Deep River, showed the work of provocateur, Daniel Joseph Martinez and allied artists to European acclaim. But as the 20th Century passed into the 21st Century, developers sensed money and descended on the area, newly proclaimed by the city as The Arts District. Gone are: Al’s Bar, Pinned Butterfly, the galleries in the American, AAA Art Gallery that showed drawing by Paul McCarthy, The Art Dock, the Drive-by Gallery in the Citizens Warehouse, Deep River, The Galleria by the Water, the Spanish Kitchen performance space, and the Waldenboyd Theater. The District Gallery, which showed the work of many Art District artists, fights to save and fund its lease in the new development, One Santa Fe, which lies where the old railroad terminal was, from the new owners who have raised the rent to a prohibitive level.

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The American about to become gentrified 2016

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The American in 1980 with “Pinned Butterfly”

Change driven by money always been LA’s mantra, but the shortsightedness discounts the creative and diverse cultural inclusiveness that flourished in the past, and could still flourish in the future, if not destroyed by unaffordability. Artists can’t compete with the money of the new urban settlers, nor could the big inexpensive creative spaces survive. This transformation is inevitable. Huge developments are planned in the expanded district. A 30-story development called Mesquite Place extending from 6th Street to 7th climbing over the railroad tracks to edge the river is in the approval process. All that can be hoped is that the Arts District is not swallowed up in towers and ersatz “loft” compounds. What might be demanded of the city is that it restricts the size of developments in old Arts District, perhaps by selling air rights. And perhaps some miracle might happen like what Michael Connelly imagined in his latest Harry Bosch detective novel, “The Wrong Side of Goodbye.”

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Proposed Mesquite Development at the 7th Street Bridge and the River 2016

“The Wrong Side of Goodbye” is an apt metaphor. The wrong side of progress is kissing goodbye to the artists, along with the outside the system galleries. The art market exemplified by the Hauser Wirth & Schimmel Gallery has descended on the Arts District. The chauffeur driven limousines of the collectors are not far behind. This is could be a good thing or a bad thing, but it will precipitate the loss of other artist-sponsored spaces. Michael Connelly spoke to this condition as detective Harry Bosch investigated the reality of a multi-billionaire heir hidden in the Arts District. The conclusion of the story imagines the creation of an organization that sponsors artists and artists’ affordable workspaces. If only Los Angeles, with its surfeit of multi-millionaires, were to make places for functioning artists and not concentrate only on the market value of the art they produce, the heart of Los Angeles would be a Mecca of cultural inventiveness that isn’t just media and movie driven.

Or we could hope that Hollywood history would remember The Arts District printing company building on Rose Street, which became the studio, where photographer Tom Kelly shot the calendar image of a nude, young starlet, named Marilyn Monroe. But do not expect it to happen. Miracles only happen in the movies. Time to pull down the Arts District signs.

OMR Downtown Hotel

Map of the Heart of Los Angeles

 

 

 

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Filed under Architecture, Art, Article, Arts District, Capitalism, Culture, Los Angeles