Art Collective

These are the ghosts of a haunted civilization, a culture of progress that hides the social and political horror behind the streets. These are the haunted figures in the Capitalocene era. A sinister dance of macabre abstraction. A scanner darkly of the streets. Part of the Hauntology series.

This video captures the playfulness of the Videofreex as they frolic in the first snow of 1971. With joyful excitement, David, Bart, Chuck, Nancy and Skip pass the camera back and forth to explore the possibilities for video under the new weather condition offered by flurries. While Nancy tapes, David and Bart create fictional characters stranded after a plane crash. Annie, Francis and the resident dog, Mushroom, join the group for further snowy shenanigans. Later, Bart tries to interview the local snowplow driver for an episode of Lanesville TV, but without success.

Part of paraconsistent sequence series.

This is a fragment of the sacred lizard in desecrated times, an intermittent tour of the flashing body of the Cipactli lizard. Part of the Cipactli series.

The performance artist Stephen Varble spent the last five years of his life working on an epic, unfinished performance-turned-video titled Journey to the Sun (1978-1983). Only partially complete and under constant revision, this complex work combined Varble’s history of making costumes for performances with his fantastic stories involving metamorphosis and martyrdom. In 1982, Varble decided to make a “prelude” to Journey to the Sun, combining existing footage with new video taken in Riverside Park in New York City.

In Dry Blood (Sagre Seca), various historical moments of political activism in Mexico are superimposed and corroded on the emulsion of expired film. Footage from the International Women's Day in 2017 is coupled with the recording of a powerful speech about the gruesome aftermath of the 2006 civil unrest in San Salvador Atenco.

This is a gaze of the body and a notion of spectator that the 90´s decade constructed, this is the audiovisual legacy of the 90's for our actual audiovisual control world.

Part of paraconsistent sequence series.

Polished obsidian mirrors, tezcatl, were once used in ancient Mexico for divination, to traverse into the worlds of the gods and ancestors.

Through the obsidian mirror, the solar and lunar ritual used to be a celestial dance. In Ritual, suns and moons whirl around, glowing brighter as their paths cross.

As a foulness shall ye know Them. Their hand is at your throats, yet ye see Them not; and Their habitation is even one with your guarded threshold. The wind gibbers with Their voices, and the earth mutters with Their consciousness. They bend the forest and crush the city, yet may not forest or city behold the hand that smites. The ice desert of the South and the sunken isles of Ocean hold stones whereon Their seal is engraven. They walk unseen. They Live.

Part of paraconsistent sequence series and the hauntology series.

Tlecáxitl is the sacred furnace where the new fire begins. This is the place where the sun, the moon and fire coincide in their cosmic dance to unleash vital irradiation. Part of Tonalli.

Bracketed by the Fall of Berlin Wall and the Collapse of the World Trade Center, a decade that saw the ossification of the neoliberal project, the rise of third-wave feminism, the proliferation of digital media, and even, perhaps, the “end of history": postmodernism; the emergence of internet; the commercialization of gangsta rap, and independent film; AIDS activist; digital cinema, the Gulf War; rave and riot grrrl cultures; reality television; MTV. A new diagrammatic system.

The magic life of the objects reanimate the ancestrality of the aesthetic of dream.

This is the common audiovisual system that interconnects the body of the workers and the industrial machinery of the actual system.

A barricade is built inside the Main Temple of the Aztecs. Testimony of the contemporary battles against the governmental aggressions.

The Videofreex tape a group of young people working on a farm run by Chris Locke and his wife in Shandaken, NY.  After learning how to take care of the chickens, they are taught how to kill and pluck one.  Later they sit down for a communal dinner, and one of the group exclaims "Mmmmm, tastes good!"

A political composition on natural resistance. These images are an expiring breath in danger of extinction. These images become extinguished, consumed: a drop, a pure intensity which only appears when falling. In the presence of the image these audiovisual crowds become an affected body, assaulted by entropy. A face exhausted and reanimated by the continuous sound trance that traverses the battlefield. Faces for an eye that would not need to see.

Part of paraconsistent sequence series and the hauntology series.

The Dresden Codex is a prehispanic book that was kidnapped and was rediscovered in the city of Dresden, Germany. It keeps a presage of a destruction to come.

In 1975, the Feminist Studio Workshop (I was a member) at the Woman’s Building in LA, the Women’s Interart Center in New York City, and another feminist organization in Washington DC, attempted to set up a video exchange among feminist art organizations. This was the first videoletter on our end. I don’t know if another one was ever made.

The videoletter is a tour of the Woman’s Building. Pam McDonald, with microphone in hand, another workshop member, and myself, served as guides through the building. It was shot with a black and white video portopack.

This is the ritual consecration to the moon, on whose eroded surface the colorful blood of the fruits is poured, which is also our pulsating blood disseminated in the celestial body of the moon. Sparkling bleeding body that crosses the dark space of our present times. Part of the Lunar Films series.

This waltz is a set of circular and fragmented compositions, in which a rhythmic and haunted dance hides an eroded lunar landscape. The microscopic rubble of our contemporary civilization. Part of the Lunar Films series.

Stephen Varble began Journey to the Sun as a series of performances with projected slides in 1978. After becoming notorious for unauthorized costume performances on Soho streets in the mid 1970s, Varble receded from his public persona at this time. Deriving from his identification with his idol, the reclusive actress Greta Garbo, and informed by the spiritual practice of Subud, Varble began writing an allegorical epic about a musician, the Grey Crowned Warbler, who undergoes tribulation and metamorphosis on a journey to transcendence.

This is the howl, gaze, and agitation of the Coyote into the mountain. The Path of the Coyote.