This is the 15th edition of FILE – Electronic Language International Festival in São Paulo –, which takes place this year from August 26 to October 5 at Centro Cultural FIESP – Ruth Cardoso.
The festival occupies four spaces in this venue: the Art Gallery, the SESI Digital Art Gallery (building facade), the FIESP Space, and the Mezzanine, besides the pavement of the Consolação, Trianon-Masp, and Brigadeiro subway stations.
The exhibition of FILE SP 2014 presents installations, interactive performances, animations, games designed for several platforms, machinima, video, net and sound art, as well as a selection of Japanese artists’ works in partnership with the Japan Media Arts Festival.
It is a transformation which is linguistic and of the imaginary. It is about the shift of what we perceive as possible, to understand and embrace new ways of working together, of relating, communicating, making decisions and getting things done.
From our point of view, in the era of knowledge and information, we have all the tools we need (more are, of course, welcome, as long as they are open, accessible and usable).
What is missing is not found at the level of technologies, methodologies and techniques.
It is at the level of desire, expectation, emotion.
We find ourselves at the edge of a scenario in which we can reasonably transform what we expect economy, knowledge, public space and governance to be.
We call this possibility Ubiquitous Commons: the possibility to create a number of knowledge-based, recombinant Commons which radically augment the well-being of our ecosystems (human, relational, economic, social, political, natural…).
Our work is dedicated to enacting global states of performance, in which everyone is engaged into embracing this possibility in constructive ways, using arts and creativity to interweave scientific, technical and technological possibilities with our imaginaries: a linguistic virus which shifts our perception of what is possible.
Contemporary surveillance is characterised by ambiguities and asymmetries. Surveillance results from different desires and rationales: control, governance, security, profit, efficiency but also care, empowerment, resistance and play. Surveillance is never neutral. Surveillance is always about power and that power is increasingly asymmetric. Surveillance practices are also changing and as ‘smart’ surveillance systems proliferate utilising and generating ‘Big Data’ new forms of ambiguity and asymmetry arise.
Incautious Porn, an anthropological experiment in blackmail and the perception of private/public space online
“We have radically changed our perception of what is public and what is private.
While using social networks, search engines and websites determining who has access to our information, our personal details, our habits and preferences is often complex or not easily accessible.
Each person‘s information is sold hundreds of times each day, while surfing websites and social media sites, with information passing from one provider to the other in ways that are subtle and non-transparent: data collected on one site may be used on other sited to sell us advertisements or to investigate on our lives.
On top of that, most people tend to interpret social media sites as new forms of public spaces, and it is fundamental for service providers‘ strategies that this perception is maintained, to promote our full disclosure, allowing them to collect even more data about ourselves.
We used the project Incautious Porn to investigate on this scenario, to explore the shifting and blurring of the boundaries of what we perceive as our privacy and as our private and public spaces.
Incautious Porn uses the operations of a fake company systematically invading our privacy (even to the point of performing simulated forms of blackmail) to collect enormous amounts of information which we have used to analyze this scenario.
In Incautious Porn art acts both as a sensor on the transformation of human societies and as a tool for analyzing its effects.
The effects of the Incautious Porn project and communication campaign have been massive, bringing it to the attention of a large, global, audience and, thus, allowing the research team to benefit from a large data set.
Furthermore, the actions of the blackmailing fake-company have been led using an ethical approach: no money was taken from people, and all their personal data has been preserved, also using the initiative as a testing lab for novel privacy and security preservation techniques, and as a campaign for awareness about the transformation of people‘s perception of contemporary private/public spaces.”
Salvatore and Oriana are visiting Toronto and will launch the project with a hands-on collaborative intervention.
Join us on Wednesday, Feb. 5 at 6:00 pm
this will be a hands on event, so bring your laptop!
the Fields Institute for Research in Mathematical Sciences 222 College Street, Toronto
This is the perfect occasion to kick off Subtle Technologies 2014 theme on “Open Culture” to celebrate the ways artists and scientists are creating tools and techniques to harness the collective power, knowledge and creativity of the citizen.
About the Project: Human Ecosystems is a family of real-time systems capturing information from social networks to visualize cities’ human geographies and affective flows. Human beings generate an enormous amount of public information during their daily lives to express their emotions, desires, visions and ideas. Using a set of technologies to map public communication flows on social networks in the city, this project reclaims a novel form of public space: the human infoscape. Human Ecosystems seeks to achieve new understanding of the ways in which different cultures express opinions, emotions and affect. Most importantly, it seeks to reveal how cities’ relational ecosystems are formed and which roles different people assume in their communities (influencers, hubs, experts, amplifiers, bridges among different communities etc…). Human Ecosystems has been launched in Rome (Italy) and S.Paulo (Brazil) producing accessible OpenData maps and visualizations that can be monitored in time and space, revealing the emergence of entirely different cities within the same city, their affective flows, their aggregations and diasporic streams.
Salvatore Iaconesi is an interaction designer, robotics engineer, artist, hacker. TED Fellow 2012 and Eisenhower Fellow since 2013. He currently teaches Interaction Design and cross-media practices at the Faculty of Architecture of the “La Sapienza” University of Rome, at ISIA Design Florence, at the Rome University of Fine Arts and at the IED Design institute.
Oriana Persico holds a degree in Communication Sciences, is an expert in participatory policies and digital inclusion. She is an artist and writer. She has worked together with national governments and the European Union to the creation of best practices, standards and researches in the areas of digital rights, social and technological innovation, Digital Business Ecosystems (DBE), practices for participation and knowledge sharing.
At the end of the slide, a visualization of the activity of La Cura, and of the enormous amounts of relations which have been created in the project was shown:
We wanted to focus on a few of the slides we presented yesterday, as we feel it is very important to highlight their meaning in the overall scheme of the La Cura performance.
The first concept we wish to address is the idea of Disappearance: when you become diseased with cancer, the first thing that happens is that you disappear.
You disappear as a human being, and are replaced by an encoded, simplified, medicalized version of yourself. You are literally replaced by your data. Doctors, people, nurses do not look at you, but at your medical data, at your images, the results of your exams.
This is a great loss, because, obviously, people are much more than data. They are emotions, relationships, cultures, beliefs, communities, philosophies, subjectivities, desires, expectations. This distinction has great political and social implications.
During the presentation, while highlighting the impossibility of obtaining an image of my cancer while I was in the hospital, we pointed out the radical difference which runs between the concepts of availability, accessibility and freedom (or, even, with autonomy).
They represent different levels of the way in which it is possible to determine one’s life, amidst a society, communities and within a network of relationships.
In these times, we have become prone to falling into the trap of mistaking the concepts of availability (even abundance) and accessibility with the ones of freedom and autonomy.
Of course this equivalence is obviously not valid, with the main differences lying in the domains of the imaginaries, of desire and of opportunity. We can have all the abundance in the world, but it is nothing unless we have the possibility to develop the imaginaries to construct visions about the world which we want to enact, the desire to form such imaginaries and, then, to enact the visions, and the opportunities, as subjects and members of communities and societies, to share and enact our visions.
Current times are not times of financial crisis: they are the times of the crisis of imagination, of desire and of the capacity to create shared opportunities as societies.
This scenario is closely connected with the progressive processes of encoding that are characterising our societies. Things such as relations, health, environment and social participation are progressively becoming things you buy (in the many senses according to which things can be “bought” in the digital era, as social networks have shown), rather than things you do as a society.
The entire project and global performance of La Cura is, possibly, all dedicated to breaking the code of this approach. In La Cura the medical data serves as a metaphor for this precise objective: reclaiming humanity going beyond its encoding through data. In La Cura, data is reappropriated and transformed into desire, through a global, shared performance.
In this way, we have tried to describe the emergence of a peer-2-peer welfare model, in which entire communities (potentially global) participate in a sense or reciprocity, of mutual support: the sense of a society whose well-being depends on the well-being and freedoms of all of its members.
This concept allows to research on the possibilities to enact practices in which the money and financial based economy to which we are used to is transferred into another domain, to a different set of economical systems. A transfer from one economy to a multiplicity of other ones, based on emotions, desires, emergent voices and perspectives.
In these kinds of transfer we see many of the possibilities which will fuel our opportunities in the near future.