HaFI 008: Harun Farocki: On Ici et ailleurs

HaFI 008 presents an unpublished talk given by Harun Farocki in 1987 at the event “Films that Think in Images” at the Akademie der Künste, West Berlin. The typescript was found among Farocki’s papers after his death.

“In 1970, the war in Vietnam had nearly been forgotten. The Palestinians were making themselves known. […] Perhaps Godard wanted to make a new base with his film […] when he began a film in 1970 that was supposed to be called Until Victory. The footage lay around for a few years.” Oscillating between surprising associations and following a formal pattern reminiscent of a semantic game of dominos, Farocki speaks about Jean-Luc Godard’s and Anne-Marie Miéville’s “Ici et ailleurs” (1974). How does politics interact with the logic of images and sounds, he asks, and what does technology contribute? “Godard wants to teach how to see; in industry and military labs, machines are currently learning to do so. Pattern recognition: out of a trillion satellite photos of the Soviet Union, a device reads any pattern that looks like a missile silo and shows these to the on-duty personnel.”

Farocki’s talk, translated by Ted Fendt, can be read as a complement to his and Kaja Silverman’s book Speaking about Godard. It is dedicated to the memory of Elisabeth Büttner, who wrote about “Ici et ailleurs” early on and felt close to Harun Farocki’s work.

HaFI 008 is available for 4 Euro here at Motto Books.

September 15th, 2018 — Projects / Publication
Interface

On Friday, April 6, 2021, at 8 p.m., Akademie Schloss Solitude will host a Zoom event with former HaFI Residency fellowship holder Shirin Barghnavard about her film “Invisible” (2017). Moderated by Doreen Mende. To register, click here.

April 14th, 2021

The magazine MONOPOL currently features an interview (in German) with Shirin Barghnavard about her film “Invisible,” which she conceived and shot during her HaFI residency in 2017.

April 14th, 2021

via Hyperallergic on the environmental impact of blockchain referring to recent NFT (non-fungible token) art sales: “This is not the first time the art world has come under scrutiny for being on the wrong side of the climate conversation. Artists and activists have protested everything from the carbon footprint of physical art fairs to the fossil fuel money funding major museums. But some say the energy consumption of cryptocurrencies is particularly egregious, and research shows it’s relatively easily quantifiable. A study by Cambridge University, for instance, estimates that bitcoin uses more electricity per year than the entire nation of Argentina. (Ethereum mining consumes a quarter to half of what Bitcoin mining does, but one transaction uses more power than an average US household in a day, according to the Institute of Electrical and Electronics Engineers.)”

 

Nicholas Mirzoeff on “Artificial vision, white space and racial surveillance capitalism”: “Based as it is on ‘epidermalization’ (the assertion of absolute difference based on relative differences in skin color), AI’s racial surveillance deploys an all-too-familiar racialized way of seeing operating at plan-etary scale. It is the plantation future we are now living in. All such operations take place in and via the new imagined white space of technology known as the cloud. In reality, a very material arrangement of servers and cables, the cloud is both an engine of high-return low-employment capitalism and one of the prime drivers of carbon emissions.”

 

Sara Ahmed on the performativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”

November 7th, 2020
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