Hu Fang
Asia Art Archive marks its 15th year by extending 15 Invitations to creative practitioners to look within and beyond the organization as an archive, a collection of material, a digital platform, and a node in a wider collective network. The “15 Invitations” will take various sizes, forms, and directions—literary, polemic, political, sonic, physical, and digital—and function as a series of “drop pins” to alternatively navigate where AAA originated and where it may be going. AAA’s e-journal “Field Notes” will trace the 15 participants as they contribute notes and entries to document the process, resulting in a final print publication.
About a year ago, while trying to develop a wiki archive for contemporary art at e-flux, we encountered a small technical problem in deciding how to implement a simple menu structure to allow readers to navigate such an archive. We thought first to organize it according to movement. Yet there have been no significant movements in the past twenty years, and artists have not been interested in organizing themselves around any. By medium? But contemporary artists work with their materials in a variety of different, and more often hybrid, ways. By geographic region? Well, that approach is probably better suited ...
Things would be much simpler if there existed a consistent means of evaluating art’s capacity to provide a concrete value for people. It’s a problem to which capital provides the most immediate solution—beyond the mundane routine of the art market, Brandeis University’s (ongoing) attempt to close their Rose Art Museum and liquidate its entire collection stands as a particularly unfortunate example of how a priceless collection of art, given the right circumstances (total financial meltdown), still finds its price. One is also reminded of the tragic decision by Middlesex University to close its renowned philosophy department in order to cut ...
Let’s be clear about something: it is infuriating that most interesting artists are perfectly capable of functioning in at least two or three professions that are, unlike that of art, respected by society in terms of compensation and general usefulness. And compensation—which is money—is not only for feeding lavish lifestyles or taking spontaneous beach vacations. Ask anyone who has children or sick relatives in a country without good health care—which could by now be almost any country, as the administration of life is deferred more and more to the private sphere of personal finance. This only makes the question of ...
After an all-night conversation with an old friend, you are ready to start the revolution together. But the next day, discussing the finer points over breakfast, you realize no, it’s impossible—in fact, this friend is actually a fascist. Her sentiment is right but her strategies could be disastrous. In order for the revolution to succeed, you will probably have to kill her. And this friend is thinking the same thing of you—a cowardly ideologue who hides behind an antiquated idea of historical progress in order to feel like a good person. Your grand political project from last night draws closer ...
Once there was an idea of a vast human family ready to realize humanistic ideals and internationalist partnerships like the United Nations, and some people called it Globalism. But then the idea got bundled with a way of carrying the sentiment of internationalism over to economics, turning jurisdictional partnerships and trade relations into pretty much the same thing. And its name sounds less like a principle than a process—a making global, a globalization of the earth. And since at least the 1980s it was decided that this is how we would all come together, with the globe as market and the ...
In 2003, Slavoj Žižek made a very prescient observation to explain how the US under George Bush used a plot twist borrowed from Alfred Hitchcock to justify the invasion of Iraq. He called it the “Iraqi MacGuffin.” Now, what is a MacGuffin? Exactly. The example Žižek gives: Two men run into each other on a train. One carries a suitcase. When asked what the suitcase contains, the carrier replies, “It is a MacGuffin.” But what is a MacGuffin? “It is a device used for killing leopards in the Scottish Highlands.” But there are no leopards in the Scottish Highlands. “Well, then ...
More than ever, architects today are called upon to build gestural landmarks and grandiose signature buildings. But architecture was never only about building. It is also about the flows of people, information, and resources that shape space. Today, the practice of architecture often confronts situations where these flows cannot be reduced to modernist managerial approaches to systematizing, structuring, and mastering the potentials of space.
In a two-part “Architecture as Intangible Infrastructure” issue of e-flux journal edited together with Nikolaus Hirsch, the intangible and immaterial flows that today appear to exceed the language of building proper are shown by a number of ...
Morality is an invitation to reflect and debate situations in contemporary life that refuse clear distinctions between right and wrong, what is and what ought to be. As a whole, this project has been defined by a desire – inherent to contemporary art – to open spaces for active, engaged forms of spectatorship that are not predetermined by either moral or ideological imperatives. Morality is a provocative theme, especially in a world that is now determined by the experiences of war, displacement, political and economic crises, the rise of religious stereotypes, and the radicalization of seemingly old doctrines and ideologies. ...
Guangzhou-based Hu Fang and Zhang Wei intervened into the AAA library stacks with Untitled (for redundant books), a selection of books inspired by experimental botany, farming, architecture, and gardening philosophy that activate alternative readings of the AAA collection. Responses to the texts were gathered and shared through a series of reading groups, field trips, and conversations.
This book began as a two-part issue of e-flux journal devoted to the question: What is contemporary art? First, and most obviously: why is this question not asked? That is to say, why do we simply leave it to hover in the shadow of attempts at critical summation in the grand tradition of twentieth-century artistic movements? A single hegemonic “ism” has replaced clearly distinguishable movements and grand narratives. But what exactly does it mean to be working under the auspices of this singular ism?
Widespread usage of the term “contemporary” seems so self-evident that to further demand a definition of “contemporary ...
It is often said that we no longer have an addressee for our political demands. But that’s not true. We have each other. What we can no longer get from the state, the party, the union, the boss, we ask for from one another. And we provide.
Let’s see how need and care and desire and admiration have been cross-examined, called as witness, put on parole, made the subject of caring inquiry by e-flux journal authors since 2009.
