DE(WORK) is an installation on the Degrowth of Work. Technological development and globalisation have created an apparent decoupling of economic growth from material resource extraction. This has only been made possible by the increased abstraction of labour, and the spatial distance between sites of production and consumption. The installation, (DE)WORK, exposes the interdependencies between processes of material extraction, productive labour, and growth within the globalised economy. It presents raw data on economic and financial, environmental, and political metrics driving complex processes of deforestation as an example of material extraction – in an abstract and continuous flow, manicured live by an ...

In the framework of Resonance, an exhibition of the Goethe-Institut New York curated by Rivet and work by Agency, Faivovich & Goldberg and weareQQ, Diedrich Diederichsen was invited to deliver a talk that would tackle some issues of object-oriented thinking within the arts, as well as considering the potential for resonance among entities relevant to contemporary practice (human, non-human, animate or inanimate). Because of Hurricane Sandy, Diederichsen’s talk had to be cancelled, but this change of plans led to a conversation between Diederichsen and the curators, Rivet (Sarah Demeuse and Manuela Moscoso), about the topics he had planned to bring forward. ...

a kind of forever present that takes the form of a theatrical script to perform a fictitious conversation among cultural theorists that considers what ever happened to postmodernism. The script culls parts of seminal texts by Fredric Jameson, Jean Baudrillard, Jürgen Habermas, Clement Greenberg and Jennifer Allen and combines them into a discussion about the transformation of postmodernism into a hybrid, constant stream of social media and digital technology that inherently changes our relationship with time.

The time clock is a device for the material worker. It ticks away, minute by minute, hour by hour over the course of each and every day. In the olden days the work completed was equal to the material proof at the end of eight hours. Today, the immaterial worker does not have the same symbiotic relationship with the time clock. The time clock for the immaterial worker is irrelevant because they work continually. And they work on what is most expected of them: the constant flow of ideas. Their time is not measured in concrete things. It is measured ...

In the last five years, the urban computing field has featured an impressive emphasis on the so-called “real-time, database-enabled city” with its synchronized Internet of Things. Julian Bleecker and Nicholas Nova argue to invert this common perspective and speculate on the existence of an “asynchronous city”. Through a discussion of objects that blog, they forecast situated technologies based on weak signals that show the importance of time on human practices. They imagine the emergence of truly social technologies that through thoughtful provocation can invert and disrupt common perspectives.

What is really the main shortcoming of art today? Where is the essence of its unfulfilled promise of a better world? According to Slovenian art theoretician Bojana Kunst1, a possible answer can be formulated with regard to the paradox that the artist personifies the ideal of the post-Fordist worker who produces using cognitive and affective powers in flexible working conditions without making a distinction between work and free time. Time is the neuralgic point of general precarisation symbolised by the image of the artist, which is the focus of the exhibition A Taste for Work by the Fokus Grupa art collective. ...

In his long-term artistic project Theatrum Botanicum, Uriel Orlow considers plants as actors on a political stage: protagonists of colonial trade, flower diplomacy, or bio-piracy. As such, they serve as a prism through which environmental colonial history can be re-negotiated. Theatrum Botanicum can be read as an attempt to decolonize both, history and nature. And for decolonizing nature, it is crucial how plants are considered as acting and living beings. If they tell stories about colonialism, how are they brought to speak?

What do a feminist server, an art space located in a public park in North London, a ‘pirate’ library of high cultural value yet dubious legal status, and an art school that emphasizes collectivity have in common? They all demonstrate that art can play an important role in imagining and producing a real quite different from what is currently hegemonic; that art has the possibility to not only envision or proclaim ideas in theory, but also to realize them materially. Aesthetics of the Commons examines a series of artistic and cultural projects—drawn from what can loosely be called the (post)digital—that ...

The notion of artificial intelligence may seem distant and abstract, but AI is already pervasive in our daily lives. Anatomy of an AI System analyzes the vast networks that underpin the “birth, life, and death” of a single Amazon Echo smart speaker, painstakingly compiling and condensing this huge volume of information into a detailed high-resolution diagram. This data visualization provides insights into the massive quantity of resources involved in the production, distribution, and disposal of the speaker.

At this moment in the 21st century, we see a new form of extractivism that is well underway: one that reaches into the furthest corners of the biosphere and the deepest layers of human cognitive and affective being. Many of the assumptions of human life made by machine learning systems are narrow, normative and laden with error. Nonetheless, they are inscribing and building those assumptions into a new world, and will increasingly play a role in how opportunities, wealth, and knowledge are distributed. We offer up this exploded view map and essay as one way to begin seeing across a ...

These past few years, the fairly ancient concept we call “truth” has been bandied about the place quite a bit. Our social trust barometers, for a long time calibrated with “politician” on one side and “scientist” at the other, have been thrust into stormy weather. People like Donald Trump and Richard Dawkins have buried the needle into extremes of rhetorical squall, political uproar and techno-scientific demand, operationalising belief and fact in excessive ways — destructive of both self and others. The rest of us, muddling through this other ancient concept we call “modern life”, try and poise ourselves somewhere in ...

Robotics and soft AI are bringing everyday changes both to the work field and to our free time. How does this condition reflect itself on the artistic practice? Can we humans liberate ourselves from our anthropocentric viewpoint and accept the intellective superiority of machines? Will we be able to overcome our fear of automation? In the utopian view of a fully automated production, not only work ethics should be re-thought, but also our certainties about aesthetics.