Make Art Dangerous Again

by Andrea Scrima

Photo from the publication “Curtis Cuffie.” Scot Portnoy, Robert Snowden, Ciarán Finlayson (eds.); Katy Able, Carol Thompson, Curtis Cuffie, Michael Galinsky, Margaret Morton, and Tom Warren (photos), 2023.

I recognized the corner immediately: it was right next to Cooper Union, on Lafayette Street in downtown Manhattan. There used to be a large parking lot on the other side of the street, where passers-by occasionally happened upon a colorful bricolage cobbled together from stuffed animals and clothes, discarded household items, deformed umbrellas, and battered car parts. These strange and playful conglomerations looked as though the bric-a-brac and refuse had been plucked together by some invisible furious force to house a spirit or daemon. They were, of course, carefully composed works by the late African-American artist Curtis Cuffie, one of the many ephemeral assemblages he created in the streets of downtown New York in the 1980s and 1990s.

Photo from the publication “Curtis Cuffie.” Scot Portnoy, Robert Snowden, Ciarán Finlayson (eds.); Katy Able, Carol Thompson, Curtis Cuffie, Michael Galinsky, Margaret Morton, and Tom Warren (photos), 2023.

Cuffie installed his improvised ensembles of found objects on fences, window grilles, sidewalks, and traffic signs in Cooper Square, the Bowery, and elsewhere; they were always temporary, and only a few of his works have survived. Cuffie periodically lived on the streets around Cooper Square and his homelessness must have made his emotional tie to the treasures he found and wheeled around in shopping carts all the more urgent. Most of the works he created from this repertoire of materials were abstract, shrines that seemed to grow out of the flotsam and jetsam of a city in constant transformation; seen from a passing car, they flashed in the sideview mirror like otherworldly apparitions. But there were also figurative sculptures: ragged garments strung on wire and string and adorned with hats or wigs became animated spirits on a secret mission. Today, the few remaining works by Cuffie that were not taken down and destroyed by the police or street cleaners are shown and sold in the pristine white spaces of uptown Manhattan galleries, stripped of their context and also, perhaps, a good deal of their meaning. Read more »



Monday, March 23, 2020

Morbid Symptoms: COVID-19 and Pathologies in the Body Politic

by Chris Horner

The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear. —Gramsci

Frontispiece to Thomas Hobbes’ Leviathan (1651)

Does a crisis show us what we are ‘really like’? Whether it does or not, it has already been instructive to experience this one, in which our institutions are being stress tested, perhaps to destruction. As many have noted, COVID-19 is a political and economic crisis as well as a medical one. Its size and complexity can leave us groping around for the right interpretive and predictive tools. There are a number of models that we can turn to to help us understand how we react, or might react, and these often rest on assumptions about ‘human nature’. The problem is that they don’t agree on some basics, and thus can’t all be right. So which is the best one to turn to in a crisis?

Two Views of Human Nature

The view of humans and their social arrangements associated with Thomas Hobbes (1588-1679) is a bleak one: the human animal in the ‘state of nature’ – that is, without government or law – is in a state of constant war, or preparation for war, since no one can be sure of their own security. In the state of nature, life is ‘continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short’ (Leviathan, chapter XIII, 1651).  Only a strong sovereign power can ensure peace by imposing it through force, or the threat of force. If the civil and political bonds of such a peace are broken, we can expect people to revert to type as self interested individuals, with “war of all against all” (bellum omnium contra omnes ): a return to the state of nature triggered by the breakdown of the central authority, driven by fear of the other and only restored by force or the threat of force. Read more »

Monday, May 30, 2016

The Banality Of Neoliberalism (As Exemplified By The Clintons) And Why Americans Never Saw Its Evil (Until Occupy, Bernie Sanders And Donald Trump Alerted Us)

by Evert Cilliers aka Adam AshHillarybillflirt

If it hadn't been for the disaster that was George W. Bush, the worst president of our time would be that arch-neoliberal serial philanderer Bill Clinton.

Clinton was almost as crappy an a-hole as W.

George W killed hundreds of thousands of innocent Iraqi women and children in a monstrous war crime. Bill Clinton merely made the lives of millions of Americans utterly miserable.

1. How Bad Was Bill Clinton?

Breath in the stench from the pile of crap that Slick Willy stuffed up our nostrils.

He destroyed thousands of good American jobs by exporting them with NAFTA.

He created the 2008 Wall Street crash and the Great Recession when he signed the two laws that repealed Glass-Steagall and removed financial derivatives from all oversight — the two worst laws signed by any president ever.

Internationally, he refused to intervene in Rwanda, and allowed 800,000 Tutsis to be brutally genocided.

He exploded the size of our Black and Latino prison population with his harsh 1994 crime bill and the building of many privatized prisons.

He doubled the number of our poor with his welfare reforms (today 47 million Americans live in poverty, and over 20% of our kids are poor, a higher rate than any other developed nation).

Clinton's presidency left Americans jailed, poorer, and brutally screwed in every sensitive orifice. He forced many of us to eat an eternal shit sandwich, a record of destruction topped by George W. only because W committed the satanic war crime of the Iraq War.

Read more »