Extravagant Bodies

"TransMission: Sissy TV" is an exploration of the idea of trans archives. And auto-archive of the artist's body, work, costumes, props, hopes, dreams and memories accumulated over nearly three decades of creating queer work.

A short text and image piece by artist Kira O'Reilly, accompanied by a photo of O'Reilly's "Menopause Gym."

In a cyclical feat of endurance and precision, Blood Show is a raw, euphoric choreography between 3 figures and 75 litres of fake blood. A call to action to put what’s inside on the outside and defend against a violent gaze, Blood Show questions rebirth and how we all carry our ghosts with us.

Sabrina Strings weaves together an eye-opening historical narrative ranging from the Renaissance to the current moment, analyzing important works of art, newspaper and magazine articles, and scientific literature and medical journals–where fat bodies were once praised–showing that fat phobia, as it relates to black women, did not originate with medical findings, but with the Enlightenment era belief that fatness was evidence of “savagery” and racial inferiority.
Fearing the Black Body argues that the contemporary ideal of slenderness is, at its very core, racialized and racist. An important and original work, it reveals that fat phobia isn’t about health at all, but rather a means of using the body to validate race, class, and gender prejudice.

Sonia Boyce (b.1962) is a groundbreaking artist whose practice is founded on taking creative risks. Unafraid to play against set expectations about how art should behave, her collaborative interactions between audience and performer enable spontaneous and intimate social encounters, resulting in the creation of work that is simultaneously self-aware, visceral and open-ended.

This book is a much-anticipated introduction to the life and work of this extraordinary artist. Touching on her engagement with the work of other feminist artists and her time as a leading figure in the 1980s Black British Art movement, it contextualizes Boyce’s journey from her early pastel drawings and collages to her pivotal shift to film, sound, and performance art. Highlighting her artistic innovation as she experiments with medium to explore and question culture, identity and the boundaries between the public and private spheres in unexpected ways, it celebrates the visionary practice of a truly uncompromising artist.

This book argues that the psychoanalytic concept of disavowal best renders the structure underlying our contemporary social response to traumatic and disturbing events, from climate change to unsettling tectonic shifts in our social tissue. Unlike denialism and negation, disavowal functions by fully acknowledging what we disavow. Zupancic contends that disavowal, which sustains some belief by means of ardently proclaiming the knowledge of the opposite, is becoming a predominant feature of our social and political life. She also shows how the libidinal economy of disavowal is a key element of capitalist economy.

The concept of fetishistic disavowal already exposes the objectified side of the mechanism of the disavowal, which follows the general formula: I know well, but all the same, the object-fetish allows me to disregard this knowledge. Zupancic adds another twist by showing how, in the prevailing structure of disavowal today, the mere act of declaring that we know becomes itself an object-fetish by which we intercept the reality of that very knowledge. This perverse deployment of knowledge deprives it of any reality.

This structure of disavowal can be found not only in the more extreme and dramatic cases of conspiracy theories and re-emerging magical thinking, but even more so in the supposedly sober continuation of business as usual, combined with the call to adapt to the new reality. To disrupt this social embedding of disavowal, it is not enough to change the way we think: things need to change, and hence the way they think for us.

What do the invention of anaesthetics in the middle of the nineteenth century, the Nazis’ use of cocaine, and the development of Prozac have in common? The answer is that they’re all products of the same logic that defines our contemporary era: ‘the age of anaesthesia’. Laurent de Sutter shows how large aspects of our lives are now characterised by the management of our emotions through drugs, ranging from the everyday use of sleeping pills to hard narcotics. Chemistry has become so much a part of us that we can’t even see how much it has changed us.

In this era, being a subject doesn’t simply mean being subjected to powers that decide our lives: it means that our very emotions have been outsourced to chemical stimulation. Yet we don’t understand why the drugs that we take are unable to free us from fatigue and depression, and from the absence of desire that now characterizes our psychopolitical condition.  We have forgotten what it means to be excited because our only excitement has become drug-induced.  We have to abandon the narcotic stimulation that we’ve come to rely on and find a way back to the collective excitement that is narcocapitalism’s greatest fear.

Reading Ecologies: Transforming Publishing in Africa calls for insurgent publishing, aesthetic and epistemic struggles of independent publishers from the African continent and diasphora.

Ana Mendieta, a Cuban-born artist who lived in exile in the United States, was one of the most provocative and complex personalities of the 1970s’ art world. In Where is Ana Mendieta? art historian Jane Blocker provides an in-depth critical analysis of Mendieta’s diverse body of work. Although her untimely death in 1985 remains shrouded in controversy, her life and artistic legacy provide a unique vantage point from which to consider the history of performance art, installation, and earth works, as well as feminism, multiculturalism, and postmodernism.

Taken from banners carried in a 1992 protest outside the Guggenheim Museum, the title phrase “Where is Ana Mendieta?” evokes not only the suspicious and tragic circumstances surrounding her death but also the conspicuous absence of women artists from high-profile exhibitions. Drawing on the work of such theorists as Judith Butler, Joseph Roach, Edward Said, and Homi Bhabha, Blocker discusses the power of Mendieta’s earth-and-body art to alter, unsettle, and broaden the terms of identity itself. She shows how Mendieta used exile as a discursive position from which to disrupt dominant categories, analyzing as well Mendieta’s use of mythology and anthropology, the ephemerality of her media, and the debates over her ethnic, gender, and national identities.

Before we begin to practice self-design, we find ourselves already designed by the gaze of others. That is why the practice of self-design mostly takes a critical and confrontational turn. We want to bring others to see us in the way we want to be seen – not only during our earthly life but also after our death. This is a complicated struggle, and the aim of this book is to describe and analyze it.

Dinner with America is the second in a trilogy of performance installations addressing the complexities of cultural identity in the 21st Century. Where the first piece in the trilogy, Mr Quiver (Nuffield Autumn 07), explored Indian and English stereotypes, this piece questions what America means to us.

As the performance space shifts and transforms around the audience, it gently uncovers themes of consumerism, rights, ownership, voices, hopes, harvest and division in a visually compelling and unusual piece of work.

This booklet was published in November 2008 to accompany the touring production of Dinner with America by Rajni Shah Theatre. All images, films and texts were made during and as part of the creative process. They are designed to illuminate both the core and outlying ideas that inhabited the artists’ thinking at the time of making the show, between February 2007 and November 2008.

This book explores the self in modern and contemporary art. Accompanying an exhibition in four chapters of the ISelf Collection at the Whitechapel Gallery, it looks at the complex ways in which artists are thinking about identity as an individual, in relation to others, to society and the wider world.