Some artists cannot afford to believe that aesthetics are not inextricably tied to politics. In my final post of the series, I continue summarizing the significance of artists who, in giving expression to their visions of truth and meaning, ultimately resist normative discourses by refracting status quo representations of the world.
II. Refraction as Resistance: A Poetics of Non-linear
Deviating, shifting, indirect, crooked paths, “constant state of motion, dispersion, and permeability.”
Astrid Lorange reading at SOd party, Frontyard, September 18, 2016
On a very rainy afternoon on the 18th of September, in a shared art space in Marrickville, Sydney (Frontyard), nine poets read their work: Astrid Lorange, Pam Brown, Alison Coppe, Emily Stewart, Yasmin Heisler, Holly Isemonger, catherine vidler, Dave Drayton and Nick Whittock. The reading was organized by SOd Press, an Australian small press focusing on radical poetics: a press begun by a.j. carruthers and now a collaborative project between myself and him.
Henri Thomas, the young novelist who had been corresponding with Artaud about an article he was writing on The Theater and its Double, came to visit Artaud at Rodez on March 10, 1946, and brought his young wife, Colette Thomas, who was an aspiring actress. She was only 23 years old when she met Artaud and her marriage was falling apart at the time. For Artaud she seemed to represent a life of new possibilities and freedom. Soon she became one of his “daughters of the heart,” and occupied, for a time, a central position in Artaud’s fantasy world. They often wrote letters to each other during this time and Colette incorporated fragments from these letters in her one book, The Testament of the Dead Daughter, published in 1954.
Joe Davis’ Microvenus “infogene” encodes and inserts the superimposed letters “Y” and “I” (a primeval Germanic rune for both “female” and “life” itself) into a bacterium, converting a graphic emblem into phase values and then into a nucleotide sequence. The muse-worship that Robert Graves once located at the origins of Western verse tradition in The White Goddess can now be clinically literalized.
I began with an accumulation, a sense of something, and this question: What is the significance of ‘refractive poetics’ for artists who identify with the margins or address alternative modes of seeing?
Refraction as resistance (ii)
Some artists cannot afford to believe that aesthetics are not inextricably tied to politics. In my final post of the series, I continue summarizing the significance of artists who, in giving expression to their visions of truth and meaning, ultimately resist normative discourses by refracting status quo representations of the world.
II. Refraction as Resistance: A Poetics of Non-linear
Deviating, shifting, indirect, crooked paths, “constant state of motion, dispersion, and permeability.”
I've been in this room before: Astrid Lorange
On a very rainy afternoon on the 18th of September, in a shared art space in Marrickville, Sydney (Frontyard), nine poets read their work: Astrid Lorange, Pam Brown, Alison Coppe, Emily Stewart, Yasmin Heisler, Holly Isemonger, catherine vidler, Dave Drayton and Nick Whittock. The reading was organized by SOd Press, an Australian small press focusing on radical poetics: a press begun by a.j. carruthers and now a collaborative project between myself and him.
Three Previously Unpublished Letters from Antonin Artaud to Colette Thomas
Henri Thomas, the young novelist who had been corresponding with Artaud about an article he was writing on The Theater and its Double, came to visit Artaud at Rodez on March 10, 1946, and brought his young wife, Colette Thomas, who was an aspiring actress. She was only 23 years old when she met Artaud and her marriage was falling apart at the time. For Artaud she seemed to represent a life of new possibilities and freedom. Soon she became one of his “daughters of the heart,” and occupied, for a time, a central position in Artaud’s fantasy world. They often wrote letters to each other during this time and Colette incorporated fragments from these letters in her one book, The Testament of the Dead Daughter, published in 1954.
Joe Davis' 'Microvenus' as molecular muse
Joe Davis’ Microvenus “infogene” encodes and inserts the superimposed letters “Y” and “I” (a primeval Germanic rune for both “female” and “life” itself) into a bacterium, converting a graphic emblem into phase values and then into a nucleotide sequence. The muse-worship that Robert Graves once located at the origins of Western verse tradition in The White Goddess can now be clinically literalized.
Refraction as resistance (i)
I began with an accumulation, a sense of something, and this question: What is the significance of ‘refractive poetics’ for artists who identify with the margins or address alternative modes of seeing?