Tuesday, November 17, 2009

Futurama meow woof woof









I'm really starting to be out-Performa-ed out. Three weeks. I mean, wouldn't 2 weeks been enough? But not in New York, oh no, in New York, 3 weeks. Went to Performa to catch a film by Matthew Silver, the man in a white dress. Sold out at 8pm so I went at the 9:30pm session. It is one of 10 short films commissioned by Performa. Was worried how I would survive 10 films re-creating re-inventing a 1916 futurist manifest for cinema. I enjoyed it a lot. It's of course pleasant to have all the films on the same DVD or whatever support, so you don't need to wait for the projector to be rethreaded, etc. as it the days of 16mm/Super8 projections.

There were amazingly beautiful films and funny films and touching films and beautiful and funny films, etc. Amazing how good curating can work, the films blended effortlessly into each other. I was interested to see how new media had affected experimental filmmaking, as I haven't been following this scene so much since my experimental days. Some films could have been shot on film, no effect or really little, and some, such as Matthew's, used a lot of effects. There were pets and babies, which seem to be popular everywhere these days, on youtube and in experimental films and on facebook profile photos. That's how deep I'll go today.

Sunday, November 15, 2009

Performa last night

I was inside an astronaut's body last night. It was cosy and nurturing. We were offered milk shakes. A fashion show followed with characters who arrived from different parts of the body and exited through the - female - astronaut's v. (can't write the whole word, I don't want my blog to be tagged as pornography!) . They seemed to come out of a 60s Soviet futurist film. The costumes were extremely detailed with varying nuances, a Russian bear, a Siberian group, and in the end a Little White Riding Hood who we worried about whether she would find her way. It reminded us how in the 60s people believed in an utopian future where things would be better, where thanks to technology we would be healthy and beautiful and at peace. Who still believes that nowadays? Despite the fact that we are less at a risk of being wiped out by an nuclear exchange between two superpowers? My friend Adrian Saich was one of the performers. In profile in one of the pics. She says that Christian Tomaszewski and Joanna Malinowska were very pleasant and sweet, just like their show. No Avant-Garde Art Prima Donna. Refreshing.






Christian Tomaszewski photographing his show




Adrian Sachs



Friday, November 13, 2009

Art or art?

Today lots and lots of pictures, and less words. I went to the Joan Jonas performance at Performa last night. Didn't talk to me much. Well, I was standing in the aisle because the show was sold out, and art might not look as good when standing up as when sitting comfortably. I liked some stuff, the technical aspect, but it just didn't strike me the way the brilliant performance by William Kentridge did on Monday night. But the pics above do not represent Joan Jonas' sudden turn around in her style.






















While I was waiting in line, I saw another line two doors down. Went to check it after the show. It was a kidzrobot opening, is it art, is it not? I'm not even going to go there. The crowd was young and hip, there was free beer - all gone by the time I got there. Cool figures produced by young artists.





I was waiting in line for the 2nd time when a guy arrived in a spectacular beat up 70s grey car, in mat finish as opposed to usual glossy car paint. Address stencil painted on door: 255 E6th st, New York, NY no name. And the guy, in his 60s, parked the car right in front of a fire hydrant while there was a perfectly good parking space exactly on the other side of the street and just as large too.
All on one Wooster block, Thursday November 12.

New York dispatch by - Arabella Hutter

Thursday, November 12, 2009

NYC infused with Performa


The Performa festival has changed my relationship to New York. It looks and it feels different. Walking around the city from one venue to another. Seeing amazing performances after performances commissioned by the festival. Some less amazing performances, but still vibrant with enthusiasm and commitment. Improvisation, this daredevil show par excellence, soar or fall. Don't the organizers the performers the audience know it's 2009? That we are in an economic crisis? That everyone in New York is concerned just with themselves, and money, and their career? The experience so far has been enchanted, making new friends, blowing my mind, walking around New York as if it were a small festival town somewhere, where you know everybody else after a couple of days, remembering that there is an element of "désinteressment" as says dear old Jon Elster (see many other entries) with a broad Norwegian accent, the "desssin terrrrressment".

Brought to you to you by - Arabella Hutter

Wednesday, November 11, 2009

Who's modern?


If you're about to go and see Quartett with Isabelle Huppert, you might prefer to skip reading this entry. In the first 10 minutes of the show last night at BAM, the design of the play and its directing felt so 80s, I almost fainted. I remember the excitement of seeing Peer Gynt directed by Robert Wilson in London. But that was quite a few years ago. I worked on keeping an open mind last night, and it paid off. The performances were vibrant, not just Isabelle Huppert but the whole cast. And the play is beautiful. It updates to the 20th century the delectation of 18th century French literature, that exquisite combination of formal language and blatant eroticism. While Robert Wilson's direction grew on me, it didn't create for me the excitement of the Lepage production at BAM earlier this season. For me, Lepage redifines theater. The relationship between reality, the show and the audience is altered. In Lipsynch, the words, the acting is not so important. The play works as a kind of modern pageant of situations, stories that we all know. Instead of Joseph leading Mary to Bethlehem, a sister takes her sibling out of mental hospital. A doctor operates on a patient’s brain. A young woman is sold by one man to another man. As the sets are more realistic than we have become used to in contemporary theater, the delivery of the lines understated, there has to be a reference to cinema. But it is not staged cinema. The evident theme of the play is word. Communication. Media. We are served a big dish of it, at nauseam. Word as lipsynched dialogue, word lipread, word recorded word forgotten word created and recreated. From a baby’s cry to an opera singer via recorded announcements, robot’s voices and poetry. No stone unturned.
The sets are black and metal and white. They’re gimmicky. The play’s full of gimmick. Electronics. Gadgets. Made out of modules, they are as much a part of the play as the characters are. The world in which the character evolves is constantly mutating around them. The plane seen from the outside, opens up, revolves and becomes its interior. The modules come together to form one setting and are split again, inverted and work as a completely different setting. They are realistic to some extent. The technology is at the service of the play director. For sure a lot of the poetry from the set is created by the lighting. Where the set representing the inside of a plane is nearly a copy, the small back lights which turn every passenger into a shadow manage to give this most banal of settings a poetic mystery. In every scene the lighting transcends the style to turn it into something spiritual or poetic. There is so much inventiveness in the craft of the staging. At the end of the play, the stage hands come to receive their part of the applause, as they are an integral part of the play. It shamelessly stuns the audience by tricks bordering on magic. The car moves on the stage with its lights on. It doesn’t look like a car, there is not mistaking here, but it has wheels, it moves and it lights. And somehow, it’s touching. That is the mystery of the play. While the sets are techno, the situations are contrived, the dialogues and the acting are banal, the result is hugely human. Compelling. It creates a balletic representation of our human condition, one where maybe technology can be set to serve humanity, and not the other way round. Where we can still be playful. Hopeful. And deeply care about each other.

Thursday, November 5, 2009

Bleak is right



Depressed people are the only ones who see the world objectively, says Jon Elster. Everybody else is wearing pink-tinted eyeglasses. They have a better idea of how other people see them for example, whereas the rest overestimate the good opinion others have of them. In controlled experiments, depressed people figure out better what their odds are in a chance game vs others who tend to think the odds will be favorable to them. I read Gabriel Marquez' autobiography. He tells of many encounters in his travel. He describes everyone he meets as charming, generous, tolerant, intelligent, the station master in a village, the doctor in an other, the professor in Bogota. I envy him. I bet if I went and met them, they would all appear to me as wife beaters, prejudiced, self serving, egotistical individuals. I guess I am a life long depressive. The world seems pretty bleak to me. Statements such as "Life is wonderful" and "Isn't the world God created beautiful?" amaze me. I'm always wondering whether we're talking about the same place, the one with the wars, the pollution, the diseases, the poverty, the injustice, the repression? The only reprieve to this bleak vision comes from my children. Their love and the singular wonder of seeing them grow have out balanced the hardness of the world.

Les gens déprimés sont les seuls à voir le monde objectivement, d'après Jon Elster. Les autres portent des lunettes teintées en rose. Les déprimés ont une meilleure idée de comme ils sont vus par les autres, par exemple, alors que les autres surestiment la bonne opinion qu'on se fait d'eux. Dans des expériences contrôlées, les gens déprimés comprennent mieux leurs chances de gagner. Les autres prédisent des résultats trop positifs, comme si le hasard allait les favoriser. J'ai lu l'autobiographie de Gabriel Marquez. Il décrit les gens qu'il a rencontrés pendant sa vie: charmant, généreux, tolérant, intelligent. A propos de chef de gare de village, du médecin d'une petite ville, du professeur à Bogota. Je l'envie. Je suis sûre que si je les avais rencontrés, ils m'auraient semblé soit violents, intolérants, bornés ou égocentriques. Je suppose que je suis une dépressive à vie. Le monde me semble plutôt cruel. Lorsque j'entends des affirmations telles que "La vie est belle." et "Comme le monde que Dieu a créé est parfait.", je me demande chaque fois si on parle du même, celui avec les guerres, la pollution, les maladies, la pauvreté, l'injustice, la famine? La seule source de lumière, je la tire de mes enfants. Leur amour et l'émerveillement de les voir croître m'offrent un contrebalancier de poids contre la dureté du monde.

Par votre lectrice reporter - Arabella Hutter

Saturday, October 31, 2009

Addiction to reason/la dépendance à la raison


Back to Jon Elster, and no fussing around this time. Here's what he says of what he calls addiction to reason. "Some people do indeed have a craving to make decisions on the basis of "just" or sufficient reasons. That, however, makes them irrational rather than rational. A rational person would know that under certain conditions it is better to follow a simple mechanical decision rule than to use more elaborate procedures with higher opportunity costs." Unfortunately I recognize myself as being sometimes addicted to reason: should I do this first then that? Should I buy these headphones or those? Not always. For example I go with my gut feelings when it comes to interviewing people for a job. There is an argument that we can make similarly valid decision using either our reason or our emotions. The advantage of basing a decision on emotions is speed.



J'en reviens à Jon Elster, et sans tourner autour du pot, cette fois. Voici ce qu'il dit de ce qu'il appelle la dépendance à la raison. "Certaines personnes éprouvent le besoin de baser toutes leurs décisions sur des raisons "justes" ou suffisantes. Ce comportement est en fait plus irrationnel que rationnel. Une personne rationnelle saurait que dans certaines conditions, il vaut mieux suivre une règle simple que d'avoir recours à un procédé compliqué qui n'est pas rentable." Malheureusement, je me reconnais dans cette dépendance à la raison: devrais-je faire ceci ou cela d'abord? Acheter ces écouteurs ou ceux-ci? Mais pas toujours. Par exemple, je me base toujours sur l'instinct lorsque j'interviewe quelqu'un pour une embauche. Il est proposé que nous pouvons faire des décisions d'une validité similaire que nous employions notre raison ou nos émotions. L'avantage d'utiliser nos émotions réside dans sa rapidité!

Reported by - Arabella Hutter

Friday, October 30, 2009

Science vs astrology/la science contre l'astrologie

You know how I was saying there are many arguments against astrology? Well, when I started looking on the Internet, I didn't find that many. Plenty of studies prove that astrologers are wrong: they can not guess people's birth sign, for example. But they can't prove that people in different signs are not different. Remember when scientists used to scoff at farmers for always planting at new moon? That's now common practice in most labs since it's been shown to make a big difference. One site had a chart showing the sign and ascendant of about 30 people in government and Nobel Prize winners. Out of a personal interest, I looked for the Aries sign. Only one of these had Aries, and as their ascendant. How likely is that? Which does not mean that Aries are hopeless losers, but that they prefer more delicate pursuits, like writing...

Si vous vous rappelez, j'écrivais que de nombreux arguments scientifiques réfutaient l'astrologie. Eh bien, quand j'ai commencé à chercher sur l'Internet, ce n'était pas si évident. Toutes sortes d'expériences prouvent que les astrologues sont incapables de deviner significativement le signe de sujets étudiés. Par contre, il n'y pas tellement de preuve que des gens de signes différents ne sont pas différents. Les scientifiques se moquaient des paysans qui plantent toujours à la nouvelle lune. C'est maintenant pratique courante dans tous les laboratoires de botanique.
Un site présentait les signes astrologiques de personalités dans le gouvernement, ou qui avaient gagné des prix Nobel. Sur une trentaine de cas, seulement un avait le signe du bélier, et seulement comme ascendant. Je m'intéressais particulièrement à ce signe pour des raisons personnelles. Ce qui ne veut pas dire que les gens du signe du Bélier ne peuvent rien réussir, ils ont simplement des intérêts plus délicats, comme écrire...


Par votre astrologue scientologue reporterologue curiosologue - Arabella Hutter

Wednesday, October 28, 2009

Where's the music?



Isn't it time for a new music genre? We had swing, bebop, latin jazz, rock, funk, soul, disco, reggae, ska, rap, garage, acid jazz, hiphop -I'm sure I'm missing a few. And we haven't had anything new for 20 years or am I missing something?

N'est-il pas temps qu'apparaisse une nouvelle musique? Nous avons eu le swing, bebop, latin jazz, rock, funk, soul, disco, reggae, ska, rap, rai, garage, acid jazz, hiphop - j'en oublie probablement quelques-uns. Rien de neuf and les dernières 20 ans ou est-ce que j'ai raté quelque chose?

as questioned by - Arabella Hutter

Monday, October 26, 2009

En revanche, la vengeance!


La vengeance! Bon, j'admets, il m'est arrivé de me venger. Les détails dans un blog séparé, accessible uniquement par invitation. D'après Elster, je ne suis pas complètement civilisée puisque ça ne se fait pas dans notre société. J'ai toujours été un peu embarrassée par cette tendance, comme si elle indiquait un manque de maturité: ça ne sert à rien de se venger, ça n'apaise pas. Eh bien, j'ai un peu envie d'assumer ma tendance à la vengeance. Les Grecs pensaient que c'est le truc le plus normal au monde. Les Russes, si on leur marche sur les pieds, réciproquent par politesse: ça évite la rancune! Remarquez que, si l'on vous vole, vous trouvez normal qu'on vous rende ou qu'il y ait des conséquences. La loi est de votre côté. Mais si on vous refuse l'aide que vous demandez dans une période de crise? Si on critique vos enfants? Si on passe devant vous à la caisse du supermarché? Ne devrait-il pas y avoir une compensation? Les gens qui volent ont peut-être de meilleures raisons (le besoin) que ceux qui vous refusent de l'aide (insensibilité). Ou alors, si nous n'allons pas nous venger pour ces offenses-là, ne l'exigeons pas non plus pour celles qui vont contre la loi - je suis prête à soutenir cette option.

From vengeful - Arabella Hutter

Saturday, October 24, 2009

Revenge, inhibition, rituals

Revenge is discouraged in our society. Obviously, christianity and the other cheek had not reached Corsica in the 19th century. When we are angry we inhibit our desire for revenge, but might express it by hitting the table with our fist or stamping the ground. Many emotions lead to action. Flee or fight when we are scared, be generous when we feel pity, hurt when we hate, repair when we feel guilty. Some emotions do not: disappointment, relief, grief, pride. I think that might be why we need rituals for feelings of loss, of grief, and also of pride, because we don't know "what to do" with these emotions.Many emotions lead to particular expressions, some of them being short hand or remnants of literal reactions: our expression of disgust corresponds to an attempt to minimize the contact in the mouth with bad food. We can pretend to feel emotions, we're not very good at it, but we're just as unskilled at detecting pretend emotions. If someone smiles as part of their job, we don't ask for it to be genuine.


On décourage la vengeance dans notre société. Apparemment, le christianisme et son autre joue tendue n'avaient pas atteint la Corse au XIXeme. Quand nous sommes en colère, nous inhibitons le désir de vengeance, qui se manifeste parfois en tapant sur la table avec le poing ou en piétinant. Beaucoup d'émotions nous poussent à agir. Fuir ou se battre quand nous avons peur, générosité quand nous avons pitié, faire mal quand nous haïssons, remédier quand nous nous sentons coupables. D'autres émotions ne résultent pas en actions: la déception, le deuil, la fierté. Je pense que ces dernières nous poussent à rechercher une action ritualisée, comme pour le deuil ou la fierté, parce que nous ne savons pas "que faire" de ces émotions.
Beaucoup d'émotions se traduisent par des expressions, certaines un raccourci ou un reste de réactions littérales: notre expression de dégoût tend à minimiser la surface de contact avec la nourriture avariée. Nous prétendons parfois avoir des émotions, mais nous le faisons mal. D'un autre côté, nous réussissons aussi mal à déchiffrer ces mensonges! Les expressions de rigueur dans certaines occupations ou occasions, comme un sourire forcé, ne nous dérangent pa
s.

Jon Elster, do I need to add? ai-je besoin de préciser? as reported by - Arabella Hutter

Thursday, October 22, 2009

Taste or not taste

For the record, I never bought that we can only taste sweet, sour, salt and bitter with our tongue. Recently an additional taste has been identified which the tongue identifies: that of certain amino acids or protein building blocks. It's called the Umami taste because it was studied in Japan. Also there is no taste map on the tongue, that's old mythology. But I think that there are still other tastes we can perceive. Close up your nose with your fingers and eat a zinc or a magnesium tablet. You can taste it at the back of your tongue. It's pretty disgusting, in fact. It might be a different process from that of a taste bud, it does feel more like a chemical reaction directly on the surface of the tongue.

Pour mémoire: je n'ai jamais cru à cette histoire que nous ne pouvons goûter que le salé, le sucré, l'acide, l'amer. Récemment, on a découvert un autre arôme identifiable: celui de certains acides aminés. On appelle cette faculté l'Umami, parce qu'il a été découvert au Japon. De plus, il a été démontré que la carte des goûts appartient au domanie de la mythologie. Je pense que la langue peut encore discerner d'autres goûts que ces cinq. Bouchez vos narines avec vos doigts et croquez un comprimé de zinc ou de magnésium. On sent le goût au fond de la bouche. Très désagréable. Peut-être par un processus différent des papilles, on a l'impression d'une réaction chimique directement sur la langue.

Rapport gustatif par - Arabella Hutter

Wednesday, October 21, 2009

What are they anyway?

Speaking of emotions, what are they? Various authors make different lists: anger, sadness, joy, pride are the obvious ones. Then come the less obvious: contempt, envy-enjoyment, enthusiasm. And the more controversial: depression, boredom. Some emotions are produced by actions or situations, others by emotions. You can feel joy at having won the lottery or at the enjoyment your child takes in a present. An emotion can even be secondary to another of your emotions: you can feel shame at enjoying someone's failure. They can also sorted as either lasting: love, pridefulness, contempt or punctual: joy, enthusiasm. Obviously many emotions can either last or be short: anger, sadness, envy.

According to Jon Elster. Still reading.

A propos, qu'est-ce qu'une émotion? Divers autors donnent des listes différentes: colère, tristesse, joie, fierté sont clairement des émotions. D'autres sont moins évidentes: le mépris, le plaisir pris à l'envie d'un autre, l'enthousiasme. D'autres encore sont controversiales: la dépression, l'ennui. Certaines émotions sont produites par des actes ou des situations, d'autres par des émotions. On peut ressentir de la joie à gagner la lotterie ou au plaisir que prend son enfant à un cadeau. On peut même ressentir une émotion en réaction à une autre: on peut ressentir de la honte à éprouver de l'envie. Enfin, certaines sont durables: l'amour, la fierté, le mépris, d'autres ponctuelles: la joie, l'enthousiasme. Bien sûr, la plupart des émotions peuvent soit durer soit être courtes: la colère, la tristesse, l'envie.

Toujours d'après Jon Elster, rapporté par - Arabella Hutter

Tuesday, October 20, 2009

Reasons of the heart/Les raisons du coeur

In 1840, a group of young people went wheat hoeing in Corsica. Children spread the rumour, that two of them, Cornelia and Antono had been intimate. It was not true, but Cornelia believed that her honour had been compromised. Her brother and uncle asked Antono to marry her. He protested he hadn't even spoken to her, but Cornelia argued nobody would marry her now. He still refused to marry her. He was later killed by Cornelia's brother. That was the start of a vendetta between the two families. Of interest, in vendettas, the avengers leave a lapse of time before the next killing. For example, Antono's brother will wait a year or two before he kills Cornelia's brother. To give time to the brother to fear his death which he knows is coming.

Jon Elster, in Alchemies of the mind, explores the relationship between rationality and the emotion in social behavior. In particular this vendetta, which is a pretty good example, I think...

En 1840, un groupe de jeunes gens en Corse allèrent sarcler le blé ensemble. Des enfants firent courir la rumeur que deux des sarcleurs, Cornelia et Antono, étaient devenus intimes. Ce n'était pas vrai, mais Cornelia estima que son honneur avait été compromis. Son frère et son oncle demandèrent à Antono de l'épouser. Il protesta qu'il ne lui avait même pas parlé, mais Cornelia riposta qu'aucun homme ne voudrait l'épouser. Antono refusa de l'épouser. Il fut tué peu après par le frère de Cornelia. Ce fut le début d'une longue vendetta entre les deux familles.

Jon Elster, dans Alchimies de l'esprit, explore la relation entre la rationalité et les émotions dans le comportement social. En particulier, cette vendetta, qui me parait un bon exemple de rationalité affectée par l'émotion...


Brought to you by - Arabella Hutter

Sunday, October 18, 2009

of chimps/des chimpanzés

Two experiments about chimps.

Chimps have a sense of justice: In the first one, a chimp, chimp 1, gets a piece of apple every time he goes and gets a flag from the top of a ladder. He's happy with that piece of apple. Then another chimp goes up to get the flag, in his presence, and gets a grape. Grapes are more attractive to chimps. Chimp 1 then refuses to get the flag if he only gets a piece of apple.

Chimps feel solidarity: a chimp gets a piece of apple if he retrieves a flag from the ladder on the right. He gets a piece of apple and his friend in the same room also gets a piece if he retrieves a flag from the ladder on the left. From then on, he chooses to get the flag on the left.


Deux expériences avec des chimpanzés.

Les chimpanzé ont le sens de la justice: Chimpanzé 1 reçoit un morceau de pomme chaque fois qu'il va chercher une bannière du haut d'une échelle. On introduit Chimpanzé 2 dans la même pièce. Chimpanzé 2 reçoit un raisin quand il rapporte la bannière. Les chimpanzés préfèrent les raisins aux pommes. Chimpanzé 1 refuse d'aller chercher la bannière s'il ne reçoit que de la pomme.

Les chimpanzés solidaires: Chimpanzé 1 reçoit un morceau de pomme quand il rapporte la bannière de l'échelle de droite. S'il va à l'échelle de gauche, son copain dans la même pièce reçoit aussi un morceau de pomme. Chimpanzé 1 ne va plus qu'à gauche. (Je crois que dans l'expérience, c'était le contraire, j'ai inversé la gauche et la droite pour des raisons évidentes)