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the Dumb Queen Group pad!
interested in protocols of showing and looking; problematics of privacy and datafications of images
what kind of feelings do these existances of protocols about taking pictures in public spaces provoke?
legal descripstion about what is permitted, what is not being permitted
but there is a miss-match with how we feel about ownership of our own image
ambivalent relationship with images is something that interests Peter a lot
huge amount of images online; GDPR, more harmful for small collaborations because of the rules (which discourages taking them)
visuals are very much part of documentation for Constant
we have an image timeline for instance that shows the change in our relationships with machines over a long timeline - from tidy laptops to open computers
object: camera (but actually the thing to put around the neck that holds the camera, because Peter still needs the camera)
Random tought: We really concern about this images being broadcasted/stored/used somewhere... and at the same time we give them for free as part of our intimacy/privacy on social networks
(not everyone does give them away on social media)
17 years ago Peter ran a project in the street with 200 families
theme: being at home or being elsewhere; the invitation was to produce film material about this
2 1/2 years length
home video collections, streaming video collections, etc.
not thinking about connecting to the internet or digital (before youtube) but experimenting with ways of streaming. We started a proejct to see into everyone's house. We were in an abandonned supermarket - something made in the context of the house but shown not at the other end of the world but the other end of the house. The problem we faced was not in making the stream but in receiving the stream because all the computers were fucked up from all of our experiments.
We have to rethink open code, open codex - to solve the compatibility problem
the object is a connector, it hints towards Peter's personal connection with the camera
some ojects live in the network not in the location.
martin was on a talk
Sacred Economics -Charles Eisenstein
Sacroeconomia (en español) -->
martin wil upload the book to the library (this is a not so he doesn't forget it )
durinfg the Occupy Wallstreet movemenet there were a lot of hpomeless peple abeggars etc they were going to a place that was always ful with people wit ties.
the sory goes:
someone gives 8 dollars to a porr woman; She bought a sandwich for 4 dollars. She bought also a sandwhich for a homeless guy next to her. Underlying lessgae: se gave 50% to a person who she had nothing to gain from.
how beatiful would that be
if everyone would do that?
protocol for gift exchange: you don't give a gift back to the person who gave you one
Stories are in-form-ation: they form us
amatist was given for birthday
to multiply energy;
getting rid of gifts that were given ... but then I gave it to another friend ....
old ametyst ended up with a friend of his
my neighbourcomes home to say hi - he's into stones - I say, I'm going to this place to share this protocol about gifts that I give but not in expectation of exchange (circular gift giving) - he gives me an amethyst
I gave my amethyst away and now it came back to me
symbol travelling wuth the gift is part of the message
the underlying idea is the gift - not just the sandwich!
gifts must always move
its ok to pass on a gift
gifts are incremental - because when we receive a gift we feel that we like to give something more - we must have something to share - a moment of friendship is created increasing the degrees of relating.
part of Varia in Rottetrdam, collaborative practices
their practice is closelt related to the
made me think about the colours of the pad - I like the symbolic connotation of the highligher
to accentuate segments, not sure what the reation is between me, hghlighters and therpad ....
conflicts are rarely accounted for in the etherpad - these happen in the physical exchange - very little trace left in th epad - little documentatin - don't transpose into the final form of the text
Came with a question
how do we record these kinds of interactions
one way to approach this is about switchcing colours on the etherpad
colours are very related to their identities (Ruth chose a colour to match her skirt)
People stick to the same colours so they are easy to idenitify
There is a way to move through the conflict might be to move through the colours from which we are speaking.
Michael Murtaugh (constant) wrote an article on the etherpad conflict resolution algorythm
conflict ignorant software (rsync) erasure what came before and adds most current
-- the original Dumb Queen <3
brought a score which is also a template
a way of recording a way of working
DAOWO Open Score for Artwork Commoning: changing relationship between power in art and technology; against centralisation of power
problematic socio technical protocols is interesting because as an artist we are always improvising protocols int othe moment
the score is built acorss three main areas:
it proposes attitudes that you might take different parts; and the intersection of these practices
attitudes: experimental, playful, intersubjective
being things and environments
commoning: caring for all others for six generations
decentralisation: excellence and vigilation against ??
at the boundaries intersting things happen
(see Ruth's printed manual for further descriptions)
technology industry and art world rarely spaces that intersect
intersections as conflicted spaces
daowo is enhanced diwo
how we can organise how we can understand how we organise
musical stave as base
document how one organisation works and pass it on to others
make sense on the ground
instinct for generativity and going outwards, but now
tryingt to limit by recording
how to better understand limistations and therefore do more things that have value or impact?
Part of the iterations residency group
in Hangar Barcelona
trying to find the best conditions for collective practice
lots of activities: each day a person would present an individual activity
at the end of the week realsed we had become a collective
to find a way of speaking as an individual but also as part of a collective
identity is always constructive: always a result of what is around oneself
can not be someone without a surrounding
create a fictional identity: one example
created from what she heard from the outside
created a fake social media account who repeated what she was told
sponge, mirror, not 'real'
power commeon ground
sometimes she says something about islam and then contradicts herself when she speaks to others
playing with the limits of this construction
just back from colombia
object: tiny lechuza from Colombia
we changed the last name of my son - we visited my grandmother who is indigenous
i wanted to find a better female model - to find new stories to build the identity of my son
The owl is wise
-- The lechuza is a witch
a ? not an owl
when the Spaniards came, they changed the meaning of the witch with the lechuza
2 different pronunciations - for one - the male is the wise - the female is the witch
they used to the the women who were wise - but now she was changed to someone who made you drink, or fucked you up somehow.
you have a whole new sense depending on how you see the owl
invent a new cosmology that doesn't go against one direction or another
being ourselves very complex but also constructed and the constructed identity is very real
queen of the stone age)
a Stone with a
face on the other side
Should I give away something that I'm emotionally attached to?
the stone has a too strong emotional connection
a key that i don't remember - I was trying to open something with it - i don't remember whether I managed to open it - it is symbolic
bended key, cannot remember if bending the key has been useful: did it open something ?
symbolic because she kept it for a very long time but forgot why the key was bent in the first place
how to make recogniseable art knowledge in the world
hack institutions! (with bended key!)
it's important that innstitutions remain
the remaining of the institutions makes them not modular, hard...
how do we make it modular, able to adapt itself to diverse things
i was proposing a bunch of protocols - including the London hackerspace
bunch of protocols the London Hackerspace
singular culture (?)
10 sentence protocol
attached to toerh protocols
it is a system that can change and adapt parts of it
adapting to new situations
loosing obsolete situations
to maintain a certain movement
at the begingin o my time at Hangar we were trying to construct an institution that wouldn't fall apart
how to construct an insitution, to stop it from falling apart
from remain, contain :-)
but indeed the tendancy to become an institution became a question
something that has a material memory
example of foam: an object that has memory inside
but can become another form
another form that keeps
regional memory felxibility
to maintain flexibility
to not get tired of stretching it - to not get other forms
from hangar to bruxelles, where Tere tries to do the same
working with a very old network and a very old structure
it makes me wonder if it is a preoccupation of my own
a story of hacking the systems are supposed to work.
19 years ago I was living in Germany near Strasbourg - someone was organising something to do with youth, arts and new technologies
I was cheap!
Big conference there were polititians
noone came to talk with us
At the final conference we decided to occupy the translation cabins of the EU council
we convinced all the translators to give it over to us
it was a funny situation
they became aware that young people were murmering in their ears and they realised that they were getting different messages
from the cabin in the end
it was a good effort to intervene in the relation ship between the ones who speak and the ones who are spoken about ..
trying to bind systems
Institution that destitutes itself
Extitutions - interface
between spaces - leave some structures that can work -that can be locked to another thing
Young Artists and New Technologies
try to maintain tension in any structure
I'm trying to find a place where this (bent) key fits
how hard an institution can be (that it makes the key bend)
Peter: threads running through each story
gift in relation to name giving: sometimes a gift is not wanted
Audre Lorde: biomythographies: self-mythologisation of photography
Julia: with your face you also invent yourself
Peter: connects to weaving another flag
Being part of a collective is also having trust in the others to represent you
but it's ok to be incoherent, not necessarily bad
code of conduct
Tere: protocols and not models
metaphor of the flag sometimes it should blow up
Ruth: institutions exist for social gratification of ppl who are inhabiting them
whether they should or shouldn't exist, they do exist
how do we recognise zombie institutions?
Martin: is every institution a zombie institution?
prestige and prestidi
itation /sleight of hand
in the institution
liquify the institution instead of blowing it up
Ruth: seeing rooms: from blog of Dominic Cummings (private advisor of Boris Johnson); if you have enough data, the seeing room will give you enough knowledge to act
idea to have a physical and digital interface to all the data that can provide the right query to define the necessary action; a kind of oracle; center of the panopticon; privileged architecture
Tere: decentralised seeing-room; Democratic Tsunami
Democratic Tsunami (Catalan: Tsunami Democràtic) is a Catalan protest group advocating for Catalan independence, formed and organized in the lead up to the final judgement on the Trial of the Catalonia independence leaders. It organizes supporters of the Catalan independence movement through the use of social media, apps and other online resources. It used a 'bespoke' Android app, along with a Telegram account with over 360,000 followers in order to mobilize and organize demonstrations during the 2019 Catalan Protests. Distributed outside of the official market for android apps, the application (making use of overseas servers) infringes the European legislation for data protection in regards of geolocalization.
not transparent, but it relies on trust; one doesn't know where the call comes from
a kind of gift; you are responsible for whom you're giving this gift to
the formation of narratives of
names and naming,
giving AWAY, colors, hacking, open
owning an image
the internet was born
DAOWO Open Score