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Who’s exhibiting and opportunities for artists

Posts tagged group show
Jello Take-home Discoveries

Actual Size Los Angeles, John P. Hogan, Jake Reber, Urban Lights Redux, Ramond Attica, Christy Roberts, Johnnie JungleGuts, Emile Boerenjongen, John Buttle, Eric Lindley, Guru Rugu, Darker Thän Yésterday, Amanda Montei, Diana-Sofia Estrada + Steve Strickland, David Keter, Betty LaDieu, Jon Rutzmoser, Jonathan Gomez


Exterior of Actual Size (photo: Chloë Flores)

Response from Holly Wist

This Friday I had the great pleasure of accompanying my friends Rachel Buse and Chloë Flores to GROUP SHOW.  It was pretty packed even for an exhibition in LA’s gallery, Actual Size. 

GROUP SHOW is a monster featuring the work of 19+ artists and 300+ volunteers.

While waiting for our turn to enter the gallery, we spent our time chatting with each other and the paramedics. Chloë informed us about the details of her personal participation in John Buttle’s 69 minute sexy-porn with Stephen Van Dyck.

Lucky for us to have the curator Chloë on hand!


Jello detail (photo: Holly Wist)

After donning my tyvek jumpsuit and entering the gallery, I was overpowered by the intense smell of fermenting cherry jello.  Having been installed in January, the remainder of the jello installation was a bit worse for wear. Chloë informed us that some fluids from the jello sculpture may have permanently damaged the floors of Actual Size.  “Art is sacrifice,” she muttered. 

Darker Thän Yésterday really livened up the show when they began their first set in their signature meta-metal style. “They are creators of some of the most unimaginable phenomena!” raved Hans Breder.

Another highlight of the exhibition was a live broadcast by Christy Roberts. Her touching, atmospheric opera blended with the rush of wind across her one-man glider. She has set a high standard for sound art in the Santa Monica airspace.


As I pause to finish my take-home Tupperware of cherry jello, I’ll leave you to digest this inspirational artist’s statement by Jonathan Gomez:

Hand the serge.

Feel the serge of light liquid pressing on the palms of your hands. An ultracolor water filled pool. Step away from a transparent piña colada. Sun of your mind, reflections of your beach, alleys of your mind, swim at a beach. Splash renaissance for sight and sound. Que vas a intentar hacer?

Suprise m|.

In the end, Rachel remarked about the vast amount of preparation and doubt surrounding Group Show and thought “the exhibition went the distance” after experiencing it it reverse.

For more information about GROUP SHOW see 

Chloë Flores is a cyborg and so am I
Please note that Group Show is open Saturday and Sunday, and by appointment.


Screenshot #1

Preview by Holly Wist

I decided I’m a cyborg this morning.

The idea set in quickly and strongly, so that after reading Michael Ian Borer’s essay, “The Cyborgian Self: Toward a Critical Social Theory of Cyberspace” I’m like, “and then what?”

(I promise there is art at the end of these theoretical texts)

The cyborgian self is a relational model of the self, and culture (Sartre: We become aware of ourselves in the presence of others/perceived others), predicated on the universal imperative of human interdependence. By adopting the concept of the cyborgian self, we acknowledge the import of social interactions between people and other people, as well as between people and the material objects that help create and are created from their physical surroundings. (Borer)

I would agree with Borer that to be a cyborg relies heavily on nontraditional social interaction and identity production via social networks. I would add that cyberspace and social networks in particular become habitable spaces.

I inhabit my Facebook much like I inhabit my toes or the skin around my elbows. And this space/toe is built from an archive of seven years of conversations, monologues, and pictures.

On the subject of pictures, let’s get to cyborgs and hyperreality. Borer viewed concepts of hyperreality as being against the tenants of cyborg ideology. Borer wrote, “Baudrillard declares that the new electronic media have generated a world of pure simulacra, marked by the unprecedented takeover of the “real” by the image.” Borer disliked these ideas of Baudrillard because the either/or relationship between real and hyperreal. To Borer, Baudrillard drew lines between physical reality and cyber reality that would lead one to conclude something like: harassment on the internet is not real harassment.

My read of Baudrillard is a little different. I don’t have serious qualms, because the digital camera is my third eye. Sometimes reality only feels real if I see it through my mechanical eye, which is an aspect of hyperreality I believe.

I think problems arise when one attempts to use value judgments instead of difference. The internet is not less real. It is a different kind of reality. A reality like a collage.

A collage is by definition not a narrative; but the coexistence of different items in mass media does not represent a chaotic jumble of signs. Rather, the separate “stories” which are displayed alongside one another express ordering of the consequentiality typical of a transformed time-space environment from which the hold of place has largely evaporated. They do not, of course, add up to a single narrative, but they depend on, and also in some ways express, unities of thought and consciousness(Giddens 1991, 26).

Go here now! Go!:

You see the collage, the interconnected feeling, the intense use of theory. Joe Hamilton.

Now forget the collage-reality, we’re talking about cyborg identity, and I need to introduce to the uber-cyborg, Chloë Flores.

Given that Facebook is like a toe to me, Chloë Flores is a performance of body art, collectively.

Chloë Flores is a haunted Facebook account. She is “an art space and curatorial project, situated within the structure of Facebook, an alternative public space for cultural production, critical gestures, artistic practice, discourse, and exchange; a place for the exploration of collective authorship in place-making, the notions surrounding identity as it relates to social networking, and the performative gestures engendered in self-representation.” 

Go here now! :

Go! :

Please note that Group Show is open Saturday and Sunday, and by appointment.

After reaching this point, maybe your thinking all of the internet culture is really like Sartre’s “Bad-faith.” Bad-faith is a sort of deception when a person is performing a role and not being a human being. Sartre uses occupations as an example, a person forgets that they are a person and performs their job as a sort of identity. (Sales-smile) I’ve noticed this happen to myself when I wear a little too much makeup, shoes, hair, etc. Rather than being a woman, I’m performing as one. Are internet interactions bad-faith? I suppose they can be, in the same way a physical self can be a manifestation of bad-faith.


Screenshot #2

Is the internet selling you something? Persuading? Behind all the internet, is more people. Maybe sales people, but those are people too.

No hype, no bluff! :