The most pressing issue of alternative politics today is how to establish even the possibility of conceptualising (and later actualising) a different way of organising society. When neoliberal capitalism has successfully assimilated into itself all means of cultural production, it becomes almost futile to articulate an alternative. This is why futurist, utopian thinking becomes so necessary: it is a politics of desire, one that seeks to make a clean break between the current political climate and envisage one that is edifying for more than the very privileged few. What we do not have, currently, is the conceptual framework necessary to express, and then realise, that desire.
This is, we are told, a ‘post-factual age’. The EU referendum has seen myth collide with fact, and myth has won to devastating effect. It has been said that the UK has ‘had enough of experts’, and such a situation has proven to be fertile ground for a politics based on untruth.
On September 11th 2001, the composer William Basinski completed The Disintegration Loops, a work documenting the slow decay of recorded tape loops he had unsuccessfully attempted to salvage. That same day he witnessed the attacks on the World Trade Centre from the roof of his Brooklyn apartment, his new composition providing the soundtrack to this experience.
This link between the work and the events of September 11 has led to The Disintegration Loops being ‘canonised’ as a major artistic response to the disaster. However, the convoluted compositional process of the work, along with its inherent abstraction, raises questions regarding to what extent The Disintegration Loops can be said to be ‘about’ the events of September 11.
With this in mind, this work will use Basinski’s music to explore fundamental questions regarding the possibility of abstract art’s potential to comment upon real socio-political events. The work will explore the possibility that The Disintegration Loops’ aesthetic constitution posits itself as a far more pertinent artistic response to September 11 than perhaps more conventional representations of reality.
Numerous formal characteristics of the composition will be examined, including the work’s intertextuality, the nature of authorial intent, and the inherent abstraction of instrumental music, to affirm just how separate from the events of September 11 the work actually is. The consequences of these characteristics, compounded by the work’s abstraction, will expose the true functions of a work that dispenses with any mimetic subject matter in favour of giving prominence to its aesthetic content. As such, the possibility will be broached that it is the shared aesthetic cultural space that links the artwork to the real, rather than any semantic content tangible within the work itself.
What is ‘authenticity’ in musical performance; and what does a hegemonically-determined authentic musical performance look like?
Last week’s Brit Awards were defined by two wildly contrasting performances: on the one hand a celebration of white middle class domination of the arts in the UK; on the other, the biggest name in American hip-hop playing Trojan horse for the British grime scene.
In the wake of Wednesday’s attack on the office of Paris-based satirical magazine Charlie Hebdo, people appear to be clamouring, seemingly above all else, for an artistic response to the events. Beyond the rolling news, the newspaper front pages, the opinion pieces, it is art that people are turning to, talking about and sharing with one another. On social media and elsewhere there has been a proliferation of artworks – professional and amateur – taking these events as inspiration and as subject matter.
Avicii – True (PRMD/Universal, 2013)
The recent trend for EDM/’American roots music’ crossovers contains some of the most unreal, aesthetic-as-commodity, artistically (morally?) bankrupt music I’ve ever heard, and is proof, if nothing else, that the culture industry is alive and well in the twenty-first century.
To mark the 100-year anniversary of Dylan Thomas’ birth, Wales – or, more accurately, the BBC – has been gripped with an attempt to align the poet’s life and work with the country of his birth. There is nothing untoward about this initiative in itself – anniversary-governed programming plays a huge role in the BBC’s arts output – but the tying of Thomas to Wales and its national and cultural identity doesn’t quite work here, and belies a quiet desperation to inject a dose of nationalism into a subject that doesn’t quite warrant it.