For all the popularity of Bored Apes and Ponzi scheme stories, there seems to have been little serious engagement with the philosophical, political, and aesthetic implications of the blockchain. Rhea Myers is a crypto artist, writer, and hacker who searches for faces in cryptographic hashes, follows a day in the life of a young shibe in the year 2032, and patiently explains why all art should be destructively uploaded to the blockchain.
In the 1960s, the German Marxist activist Rudi Dutschke proposed that the road to the revolution would involve a ‘long march through the institutions’ first. A few decades on, Dutschke got what he wanted but the revolution isn’t coming. In its place, a reactionary backlash.
Evidence is mounting that ‘following the science’ was all politics and the horrific human and economic cost of pandemic policies necessitates a full inquiry into the making of the Covid consensus.
Where one is from and who one works for has heavy consequences. The arts are expert at flat-out denying this, but isn’t it time to trial radical transparency and honesty?
Knee-jerk accusations of fascist thought and the refusal to embrace aesthetic ambiguity have meant that that ‘the left can’t meme’. It’s all Walter Benjamin’s fault – but artist like Joshua Citarealla and Monira Al Qadiri offer alternatives.
What happens when the framework of the nation-state, the figure of the enterprising individual, and the premise of limitless development can no longer be counted on to produce a world worth living in? These apparent failures of liberal thinking are a starting point for an inquiry into emergent ways of living, acting, and making art in the company of others.
Sometimes, ‘it’s not race, it’s class’ is the correct response to inequality.
If a researcher tracing the role of the meme to the politicisation and radicalisation of online communities struggles to keep up what hope does an artist have?
Capitalism breeds depression, suggested Mark Fisher. Mike Watson picks this prognosis when the locked-down pandemic world is mired in a depression that is economic and psychological, and no doubt exacerbated by the transfer of culture and life online.
This year’s Biennale is in denial of the circumstances that have forced the event to shift from odd to even years. To find artistic politics in Venice, one has to consider form and matter on their own terms: in the long term.
Attempts at overturning or reforming globalisation will fall short of expectations unless they strike at the heart of Davos.
Surrealism produces images and artefacts that are rooted outside the real. For many artists, however, Surrealism took on an explicitly political and practical dimensions. Abigail Susik argues that many artists tried to transform the work of art into a form of unmanageable anti-work.
How do we think in a world where ‘nothing works’? How do we formulate alternative approaches to the world’s unresponsive or intractable dilemmas, from climate change, to inequality, to concentrations of authoritarian power?
What does artistic resistance look like in the twenty-first century, when disruption and dissent have been co-opted and commodified in ways that reinforce dominant systems?
The philosophy of science, the politics of evidence, and the biases that shape our decisions. For anyone who spent their Christmas trying to fact-check their family into submission.
It is now just over a decade since protests in Cairo’s Tahrir Square started Egypt’s chapter in the events of the Arab Spring. How have artists responded personally and artistically to the political transformation?
The activist performances of Grupo de Arte Callejero, Etcétera, and International Errorista rooted in the political histories of Latin America show how experimental practices in the visual arts have been influenced by and articulated with leftist movements and popular uprisings.
Ai WeiWei may be ‘the perfect Asian artist for lazy western curators’. He may also be the lazy marketer’s idea of viral cool, and the lazy politician’s idea of a progressive thinker.
When Marshall McLuhan coined the term ‘global village’ in The Gutenberg Galaxy of 1962, he could not have imagined how quickly reality would outgrow the model he proposed.