2011年6月5日（周日）至6月12日（周日）

Sunday, 5 June 2011 – Sunday, 12 June 2011

“此地无声”计划启动日
6月5日（周日），下午14点
声音地图免费领取日@家作坊
当日提供导游数名
地点：东城区交道口北二条8号

OPENING: Sunday, June 5th, from 14.00
featuring free distribution of project sound map and guides at HomeShop, guided tour of project sites and hidden ephemera
location：Dongcheng District, Jiaodaokou Beiertiao 8

参加艺术家 Participating Artists：打油 Gerard ALTAIÓ（西班牙 ES）、Niko de LAFAYE（法 FR）、Michael EDDY（加拿大 CA）、Alfred HARTH（德 DE）、何意达 HE Yida（中国 CN）、何颖雅 Elaine W. HO（香港/美国 HK/USA）、冯昊 FENG Hao（中国 CN）、奥拉夫·郝赫尔茨 Olaf HOCHHERZ（德 DE）、Elke MARHÖFER（德 DE）、梅志勇 MEI Zhiyong（中国 CN）、盛洁 Gogo J（中国 CN）、苏文祥 SU Wenxiang（中国 CN）、陶轶 TAO Yi（中国 CN）、徐坦 XU Tan（中国 CN）、徐喆 XU Zhe（中国 CN）、颜骏 YAN Jun（中国 CN）、殷漪 YIN Yi（中国 CN）、照骏园 CIAO Jun-y（中国 CN）、组织 ZUZHI（中国 CN）

《此地无声》是一个将要发在北京东城区的艺术活动。所有参与的艺术家，声音艺术家及声音工作者们将以“声音”作为主题并且运用“声音”作为材料完成各自的 作品。作品呈现的方式将为装置、行为与音乐表演等等。作品放置的地点是剧场、艺术空间以及一些公共空间，活动持续时间为一周。在此期间还会发生一些相关讲 座与工作坊等项目。活动组织方会制作一份地图，上面会标示出所有艺术作品放置的地点。这些作品的分布将以国子监为中心，步行20分钟即可到达的范围内。

这个艺术项目希望通过建立一种与公共交流的方式，使艺术家们关注艺术作品与公共空间之间的关系。通过“声音”，这个被我们日常所忽视的感知方式，找到隐藏在人们感知深处的听觉及意识的共鸣；同时也希望通过这种互动参与的方式、通过寻找与发现，让人们关心生活的周遭。

The Sound of Nowhere is an art project to be embedded deep in the recesses of Dongcheng District, scattered in the vicinities of Andingmen and Gulou. This is an experiment with sound and geography, whereby artists and ‘sound laborers’ will for the duration of one week present workshops, lectures, installations and performances for various locations on the map—from art spaces, a theatre, restaurants to a hair salon. The projects will be traceable from a printed map that guides participants for short walks within a 20 minute radius to find and experience these works as interventions and exchanges with the surrounding public space. By working from a conceptual recognition of sound, we seek to locate and initiate certain resonances between this often overlooked sense and its relation to the noise of our daily urban environs.

6月5日至6月12日
具体活动与时间安排
请持续关注：www.soundofnowhere.info

5-12 June 2011
A full programme of all activities will be posted as it is available. Please stay tuned at www.soundofnowhere.info for further information.

“我们的噪音，图像，朋友和市场压力” 阮千瑞《毁烬蓝图》新书视觉／声音／对谈／吃喝／魔术聚会
OUR NOISE OUR IMAGES OUR PRESSURE OUR FRIENDS, in the SUPERMARKET: RUAN Qian Rui Burned Blueprint book launch, discussion, performance and magic show

家作坊 HomeShop
北京东城区交道口北二条8号
Jiaodaokou Beiertiao 8, Dongcheng District, Beijing
2011年3月5日，周六，下午5点开始
Saturday, 5 March 2011 from 17.00

小型海报实体展示 A selection of posters from the last years of RUAN Qian Rui’s work（阮千瑞 RUAN Qianrui）

研讨会，讨论设计师如何生存 Open discussion on independent design and survival in the supermarket（阮千瑞 RUAN Qianrui，VAVABOND，照骏园 ZHAO Junyuan，Michael EDDY，何颖雅 Elaine W. HO，高蓓 GAO Bei，等等）

魔术表演 Magic show（史阳 SHI Yang）

萨克斯独奏 Solo sax（李增辉 LI Zenghui）

现场DJ（旁边儿 pangbianr)

饮料，小吃 Eat/drink（植村绘美 UEMURA Emi）

——

豆瓣活动 Douban event page // http://www.douban.com/event/13510549/

最近“旁边儿”采访阮千瑞关于他的书《毁烬蓝图》a recent interview of RUAN Qian Rui by Josh FEOLA and Lulu CHOW // http://pangbianr.com/ruan-qianrui-burned-blueprint/

支持 supported by // 家作坊 HomeShop，撒把芥末 SUBjam，旁边儿 Pangbianr

“幻象就是现实 Illusion is reality.” （中央电视台春晚会 CCTV Spring Festival Gala）

2011年1月23日的“正音”即兴声音道场…

finding more order than imagined…

2011年1月23日，星期天
Sunday, 23 January 2011
15:00 – 18:00

家作坊乔迁新居！若远古之民间习俗，迁居、婚丧、开仓乃大事也，又适逢新旧年交替，故尤为重要，本该杀鸡宰牛、泼血祭天、纂香祭祖，实时不再如故，而鬼魅依然游离，唯调规矩逸然之声，方能正妖魔魍魉之声。

参加艺术家 Participating Artists:

GOGO J、冯昊 FENG Hao、Stephen ROACH、VAVABOND、赵骏园 ZHAO Junyuan
以及其他袭击的乐手 and additional surprise guests

为了诚邀善良的鬼魅，家作坊欢迎您1月23日星期天来参加我们的第一次即兴声音道场。庆典之后将由“AIKUN便当”大师植村绘美给大家提供香喷喷的素食神餐。

演出是免费的，晚餐每一位30元包括日本寿司、汤和其它神秘贡品。

In accordance with old folk customs for marriage, the opening of a granary, move into a new home or other important rites—as well as the just timeliness of the pending new year to replace the old—we should perhaps consider the slaughter of a chicken or bull, an offering of blood to the heavens and the lighting of incense to honour our ancestors. But having long departed from the olden days, and ghosts and goblins still drifting about, now the time has come to give a fine-tuning to all customs—to set the demons and monsters straight.

We welcome you to HomeShop on Sunday afternoon, the 23rd of January for an improvisatory ceremony to musically usher in good spirits and begin a rhythmic paranormal topology of our new site in the Beixinqiao neighbourhood. Rites will be followed by a hot vegetable god meal served by Bento AIKUN master Emi UEMURA.

The concert is free; dinner is RMB 30 per person including sushi, soup and other offerings.

—–

“正音”发起人 FINE TUNING is organised by：洪启乐 HONG Qile，何颖雅 Elaine W. HO
感谢 additional support by：UNMEASURED MUSIC

豆瓣活动 DOUBAN event page：http://www.douban.com/event/13315382/
下载PDF布告 download PDF version

re-jigging around the interruption. a compelling incompleteness. this must be the place.

When you start in-between, what you’re in the middle of is a region of relation. Occurrent relation, because it’s all about event. Putting the terms together, you realize straight away that the relational event will play out differently every time. In repeating, it takes up the past differently. In taking up the past differently, it creates new potentials for the future. The region of occurrent relation is a point of potentiation. It is where things begin anew. Where things begin anew is where they were already present in tendency.

JM: Then what precedes the event? What gives rise to it?
BM: Shock. That’s what Peirce says. Affect for me is inseparable from the concept of shock. It doesn’t have to be a drama. It’s really more about microshocks, the kind that populate every moment of our lives. For example a change in focus, or a rustle at the periphery of vision that draws the gaze toward it. In every shift of attention, there is an interruption, a momentary cut in the mode of onward deployment of life. The cut can pass unnoticed, striking imperceptibly, with only its effects entering conscious awareness as they unroll. This is the onset of the activation I was referring to earlier. I’d go so far as to say that this onset of experience is by nature imperceptible.

This is one way of understanding “microperception,” a concept of great importance to Deleuze and Guattari. Microperception is not smaller perception; it’s a perception of a qualitatively different kind. It’s something that is felt without registering consciously. It registers only in its effects. According to this notion of shock, there is always a commotion under way, a “something doing” as James would say. There is always a something-doing cutting in, interrupting whatever continuities are in progress. For things to continue, they have to re-continue. They have to re-jig around the interruption. At the instant of re-jigging, the body braces for what will come. It in-braces, in the sense that it returns to its potential for more of life to come, and that potential is immanent to its own arising.

It might not sound political, at least in the way it’s usually meant. But it is, because the virtuality is of an event to come, and as we saw before the event always has the potential to affectively attune a multiplicity of bodies to its happening, differentially. Aesthetic politics brings the collectivity of shared events to the fore, as differential, a multiple bodily potential for what might come. Difference is built into this account. Affective politics, understood as aesthetic politics, is dissensual, in the sense that it holds contrasting alternatives together without immediately demanding that one alternative eventuates and the others evaporate. It makes thought-felt different capacities for existence, different life potentials, different forms of life, without immediately imposing a choice between them. The political question, then, is not how to find a resolution. It’s not how to impose a solution. It’s how to keep the intensity in what comes next. The only way is through actual differentiation. Different lines of unfolding bring the contrast into actuality, between them. The political question is then what Isabelle Stengers calls an “ecology of practices.” How do you tend this proliferation of differentiation? How can the lines not clash and destroy each other? How do they live together? The “solution” is not to resolve the tension through a choice, but to modulate it into a symbiosis: a cross-fertilization of capacitations that live out to the fullest the intensity of the event of their coming together.

There’s a certain incompleteness to any micropolitical event, like the events I was talking about. A lot of things that you feel were on the verge of taking shape didn’t quite happen. Potentials that you could just glimpse didn’t come into focus. The goal is not to overcome the incompleteness. It’s to make it compelling. Compelling enough that you are moved to do it again, differently, bringing out another set of potentials, some more formed and focused, others that were clearly expressed before now backgrounded. That creates a small, moveable environment of potential. The goal is to live in that moveable environment of potential. If you manage to, you will avoid the paralysis of hopelessness. Neither hope nor hopelessness—a pragmatics of potential. You have to live it at every level. In the way you relate to your partner, and even your cat. The way you teach a class if you’re a professor. The way you create and present your art if you’re an artist. If you participate in more punctual events like the ones I was describing, this will provide a continuous background for what comes of those events to disseminate into and diffuse through. A symbiosis of the special event and the day-to-day, in creative connivance.

Micropolitics is not programmatic. It doesn’t construct and impose global solutions. But it would be naïve to think that is separate from that kind of macro-activity. Anything that augments powers of existence creates conditions for micropolitical flourishings. No body flourishes without enough food and without health care. Micropolitical interventions need macro solutions. But success at the macropolitical level is at best partial without a complementary micropolitical flourishing. Without it, the tendency is toward standardization. Since macropolitical solutions are generally applicable by definition, by definition they act to curtail the variety and exuberance of forms of life. Macropolitical intervention targets minimal conditions of survival. Micropolitics complements that by fostering an excess of conditions of emergence. That inventiveness is where new solutions start to crystallize. The potentials produced at the micropolitical level feed up, climbing the slope that macropolitics descends. Micropolitical and macropolitical go together. One is never without the other. They are processual reciprocals. They aliment each other. At their best, they are mutually corrective.

It has become a commonplace recently to say that we are in a situation where the end of the world is now imaginable—but the end of capitalism isn’t. That is definitely one “solution” that is not likely to come programmatically, top-down— given who’s on top. The dismantling of capitalism is a “corrective” that will only come from a breaking of the reciprocity I was just talking about between the macro- and micropolitical. The prevailing operating conditions of macro/micropolitical reciprocity should not be taken to imply that the symmetry is never broken, that a bifurcation can never occur. The complementarity can be broken in both directions. When macrostructures miniaturize themselves and work to usurp the ground of the micropolitical with scaled-down versions of the dominant generalities, that is fascism. When micropolitical flourishings proliferate to produce a singularity, in the sense of a systemic tipping point, that’s revolution. The ultimate vocation of micropolitics is this: enacting the unimaginable. The symmetry-breaking point, the point at which the unimaginable eventuates, is but a cut, “smaller” than the smallest historically perceivable interval. That is to say, qualitatively different. A moment of a different color, one you never see coming, that comes when it’s least expected. Inevitably, a next micro/macro complementarity will quickly settle in. But it will take a form that could not have been predicted, but is now suddenly doable and thinkable. Micropolitics is what makes the unimaginable practicable. It’s the potential that makes possible.

–Brian Massumi, Of Microperception and Micropolitics

If this question of what we do and who we are must persist, if i must excuse myself for being an artist or being a designer or explain where the (any) money is coming from, then let us turn it into a discussion and practice at once, in process. We have been looking at HomeShop, ourselves, the general context, what we are doing and what we would like to do. All of these questions are tainted by labels, the disjunctures of what we believe versus what/how things are, or how they should be presented, or perhaps if i were to tell you how i really feel you wouldn’t understand anyway, or, they are all my own failures in communication. Language is weak and inadequate.

That said, I begin this conversation with a series of descriptions, rather as a series of self-composed (from the archive of all influences, inspirations, histories and desires) groundings for what may come. HomeShop is our space, moreso a thinking-acting process, i would like to say juxtaposed upon a series of precipices that mark a critical moment of exchange, or, a spinning in the revolving door. It could be the point where one label takes over another, what was thought to be is art is not, how one understands community is mistaken. How one organises things, mentally or at the work table, becomes our most crucial, ahem, point of order, the pivot between now and tomorrow, relationality, design for life. Design is about organisation as it is about choice, and if we should coordinate things with forethought to the future, or with an idea of how we relate to our surroundings, then perhaps we could imagine design and aesthetics as a micropolitical climate by which a day-to-day ethics occur. We are designers and artists and theorists and politicians. Nothing absurd at all.

To get anywhere with the concept, you have to retain the manyness of its forms. It’s not something that can be reduced to one thing. Mainly because it’s not a thing. It’s an event, or a dimension of every event. What interests me in the concept is that if you approach it respecting its variety, you are presented with a field of questioning, a problematic field, where the customary divisions that questions about subjectivity, becoming, or the political are usually couched in do not apply.

— Brian Massumi, “Of Microperception and Micropolitics“

We try to learn more about where rivers flow into lakes. Sustainability as a question of time, of slow persistence, of finding one’s own rhythms amidst enormous disparity, a Gini coefficient or a biological clock. How time relates to organisation is a kind of lifelong project, the 江湖 of HomeShop as a kind of “alternative practice”. There again, those attempts at description that feel sheepish, but let us say again that these things refer always back to the things we are doing everyday, making with hands, absorbing with eyes and ears and heart. Big brother and his wife got into a fight yesterday, and one cannot help but be coaxed out of house to try to try to nose in on the rising tension on our little street. It becomes a community affair, although Taotao’s dad says it’s “家务的事” (a household matter). Rivers flow into lakes. We try as we can to describe, as much as shape, the passing of time. This is the manyness of the event as we experience it or produce it, and such continual reciprocation is the very becoming of the project itself.