Tag: plastic

Uranus’ Castrated Penis: centiSperm Glazed Ceramic Sculpture

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centiSperm Glazed Ceramic tribute to Robert Arneson and the NorCal Funk Artists

centiSperm Glazed Ceramic tribute to Robert Arneson and the NorCal Funk Artists

The centiSperm was applied to Uranus’ Castrated Penis as a glaze. The sculpture fired well. The centisperm effect is basically un-perceptible. Yet, there is a pearly sheen to the penis of Uranus. Certainly, the ritual process of anointing the lingam, even the lingam forcibly removed, is of discerning taste. Here are some pictures of Uranus’ Castrated Penis. This sculpture is a tribute to Robert Arneson (a former teacher) and the NorCal Funk Artists.

tribute to Robert Arneson and the NorCal Funk Artists

tribute to Robert Arneson and the NorCal Funk Artists

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Testimony

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I remember that the word testament and testicles have etymological origins in common. Early swearing on the Torah was not always possible before the printing press. Often it was told that men would take an oath on each other’s thighs or even under each other’s thighs. Due to the fact that the oath was a testimony, shy scholars had substituted balls or testicles with the words: ‘thigh’, stones or underthighs. The image is of men holding each other’s cojones cupped in each other’s hands during an oath, this is testimony. Giving each other testimony on the bollocks makes much more sense than a thigh in terms of relations between honesty and fear of pain. It also shows that the word is made of flesh as the germline genetic material (sperm and spermatagonia, ovum and oogonia) doubles as a holy book as well as a total trust fall for sure. It is certainly time to update the translation, re-enter these traditions into the halls of justice to include bodies of difference to lay oath hands on.

Considering Ruth and other female judges in the Judeo-Christian-Islamic Trinity of monotheistic cult(ures), we must ask how contestable (con-testicular) oaths are conducted in lieu of a book between: women and women, women and men as well as the detailed gender, identity, sex and sexualtity gradations and off the locus points of the day. The pen and the penis (and the pasta penne) need a gendered reinscribing, as well as protest (pro-testicular) neologisms beyond detestible (de-testicularity) testes, can be converted to gender neutral (neutered) or pluralized hybrid language of identity biodiversity. The tablets are not ‘stones’ these days. Penises are not the only thighs in the thicket. WE need a new embodiment of trust, lineage, language and law crossover that includes more than thinly veiled phallic worship. Lets get some yoni in that lingam langue, what Maya Spasova calls, “The Venus in every penis.” A good measure would be starting from the sum total of a dynamic equilibrium orificial economy and reverse engineering to a menu of options in the anatomy of testimonials.

All that being said, I killed Keith the centipede. I swear an oath on Gaia’s ovum… it was no fun. Keith was lit. May heesh live on in the brains and sinews of those heesh has touched.

Ἑκατόγχειρες, the Hundred-handers

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Ἑκατόγχειρες, Hekatonkheires also called the Centimanes or the Hundred-handers
(Is Tartarus a castle analogy for Gaia’s womb?)

So this is strange happenstance, one hundred handed the centiHuman aesthetic has an old media contingent to go along with The Human Centipede torture porn movie aesthetic. It has to do with rejection of teratological children, repulsion and even gynophobia, in terms of mutation and xenophobia. Hesiod wrote about Kronos being angry, and teaming up with Gaia his mother to release some of his more mutated brothers from their imprisonment. Apparently the mother son team wanted to free a cylopic brother and the boychild titan of a hundred hands. The titanic kids were being kept under house-arrest by their father, Uranus. My theory is that Kronos’ little brothers were forced to stay inside due to their wild amorphous anatomy and the shame brought to father of monsterosity. Indeed, “ Soon after they were born, their father Uranus threw them into the depths of Tartarus because he saw them as hideous monsters. In some versions, Uranus saw how ugly the Hekatonkheires were at their birth and pushed them back into Gaia’s womb, upsetting Gaia greatly, causing her great pain and setting in motion the overthrow of Uranus by Cronus” – https://en.wikipedia.org/wiki/Hekatonkheires

Is it possible that the amorphous and socially stigmatizing children were pushed into Gaia’s womb and plugged or somehow imprisoned there only to be freed by the actuated sympathetic magic of a father’s castration. This makes centiSperm a differently abled studies issue. Centipedes are Ἑκατόγχειρες, the patron titans of transgenic humans. It makes a new reading for feminist psychoanalytical studies due to the fact that castration anxiety can be seen as a subset of an accurate and deserving scything in direct response to womb blocking, child quashing, father denial of paternity, hysterical masculinity.

Contacting Corfu.

Not art

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plastic scrap

I’m interested in the idea of trash–how we humans deal (or refuse to deal) with waste. At Djerassi there are many gorgeous and interesting art installations that are numbered and mapped for viewing. I want to focus on what is discarded here.

On caring

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Deborah Forster gives Feldenkrais to Djerassi dog Hank

I’ve been thinking a lot about caring–”taking care,” having an attitude of care and concern–and what that might mean for we humans now living in the Anthropocene. While here at Djerassi, I came across some of my old notes about “care and concern” related to Donna Haraway–whose work is often discussed here. I hadn’t cited the source, so I asked the primatologist and cognitive scientist Dr. Deborah Forster about it. Our discussion and an internet search led me to this beautiful blog “Care” by Thom van Dooren over at the multispecies salon.

van Dooren, citing Maria Puig, writes that care is a “particularly profound engagement with the world, ‘a vital affective state, an ethical obligation and a practical labor.’”

This is the kind of engagement I’ve been attempting over the past few years with plastic trash as part of Plastic, an autobiography. I work to engage with plastic garbage with a level of care that demands, as van Dooren writes, a “deep contextual and critical knowledge about the object of our care, a knowledge that simultaneously places us at stake in the world and demands that we be held accountable.” How would practicing that radical form of care–even in regards to garbage–transform our relationships?

I’ve been humbled by the artists and scientists here at Djerassi and their profound engagements with the world. The artist Christine Lee works with painstaking devotion to transform the discarded into objects of aesthetic beauty and power. Eathan Janney spends countless hours understanding the rhythms of bird songs. Eleni Sikelianos meditates in elegaic poems on the species that have disappeared from our planet.

I’ve also been moved by the way in which the people here care for one another, both as people and in our work as artists and scientists. We have opened ourselves to one another, sharing expertise, offering time and energy for collaboration, developing new ideas. The results have been beautiful, transforming.