How to Sleep Faster 4

The platform, free speech and contempt

What are our politics of refusal? Sleep? Catatonia? Hedonism? Transgression even? #hustle? 

[Can refusal can be performed as resistance and not operate as preemptively fucked. . .]

Arcadia Missa Publications; Rózsa Farkas, Holly Childs, Leila Kozma, Tom Clark (eds)

CONSTANT VIOLINS is a hybrid book consisting of two parts, each comprised of two texts of sci-fi auto-fiction: ‘FӔTAL ATRACTUS’ & ‘COQUETTES’, ‘RATS LIVE ON NO EVIL STAR’ & ‘SOPH MOB’.  CONSTANT VIOLINS follows mutating characters & contexts that grapple & contort in half-step with the logics of a vast labyrinth of psycho para-social references, playing out across a tête-bêche (or head-to-tail) format book. The myriad ‘worlds’ occupied & embodied narratively riff on the act of world-making in itself. 

As an only child, I used to climb up onto my grandmother’s vanity & collapse the 3 way mirror over my head so I could bask in the calm of the many me’s preening inside its reflective continuum. Sometimes I would just lean against the looking glass above her bureau or pretend the wall was my simultaneous lover. No one wants to be alone. Under covers, I initiate the same sequences of experiments that virtually anyone does. 

We all imagine what our pillows witness annually would baffle sane onlookers. That’s why we practice kissing on our dorsal carpal arches, peaches in the dead of night, or remove condoms from bananas with our teeth. CONSTANT VIOLINS wants what any book wants; to become a formidable power couple with its author like a Pokemon & its precocious Trainer.

Jordan/Martin Hell (b. 1993, USA) is a Black trans(2s) writer, artist, & scholar who attended Städelschule (DE) & Cooper Union School of Art. He is currently a PhD candidate at Queen Mary’s University of London. Hell’s work is interdisciplinary & interlaced with his writing as the seedbed for his various explorations across painting, sculpture, pedagogy, music, dance, etc. In all of his work Hell is invested in the embedded associations which proliferate in the global collective subconscious & how that frames intimate (& often violent) realities in the lives of individuals whether historical, celebrity, or obscure. Closely linked with his work is a spiritualist psychoanalytic practice which spans hypnosis, theology, philosophy, Black fugitivity, & indigenous somatics.

Constructed in Pennsylvania in 1827, Gravity Road was a precursor to the modern roller coaster; a sloping stretch of railroad used to cart coal out of mines. With passenger rides on offer soon afterwards, the rapid descent became an attraction and the technology was appropriated for thrill rides in amusement parks.

Jesse Darling’s sculptures, drawings and installations address the fallibility, fungibility and mortality of living beings, systems of government, ideologies and technologies – nothing is too big to fail. For his exhibition at Kunstverein Freiburg in 2020, Darling created a sculpture of a dysfunctional roller coaster, broken down to a child-like scale, becoming an anti-monument to a modernity that celebrates progress, acceleration and mastery and produces violence.

Exploring the entangled history of labour, leisure, extraction and entertainment, Gravity Road: A Rollercoaster Reader was commissioned in response to Darling’s 2020 exhibition, bringing together new texts by artist and Darling-collaborator Joe Highton and writer Sabrina Tarasoff along with a correspondence between Darling and the Kunstverein’s director Heinrich Dietz.

FEATURING TEXTS BY:
Jesse Darling
Heinrich Dietz
Joe Highton
Sabrina Tarasoff

“I must explain to you first that the novel is not intended as a work of art—at least, not as it stands. It is a means to an end. I want to clear up an old tangle. Well, I do not put my personal self into my poems. But my personal self [Hilda Doolittle] has got between me and my real self, my real artist personality [H.D.]. And in order to clear the ground, I have tried to write things down––in order to think straight, I have endeavored to write straight. But I hope to come clear and then turn to my real work again. You must remember that writing poetry requires a clarity, a clairvoyance almost. I have been too weak to dare to be clairvoyant. I have tried instead to be merely sensible. I mean in the common sense of that word. In the long run, the clairvoyance is the only sanity for me. But in the novel I am working through a wood, a tangle of bushes and bracken out to a clearing, where I may see clear again.”

H.D., letter to John Cournos, July 9th 1918 (?), Beinecke Rare Book and Manuscript Library, YCAL MSSA24, Box 17, Folder 582 (emphases added). The penultimate word was crossed out by H.D. herself.

This edition of H.D.’s Palimpsest was produced for THE GREEN MAN (Lucy Skaer with Fiona Connor, H.D., Will Holder, Nashashibi/Skaer, Hanneline Visnes); with a sole distribution point – in direct relation to the work of Lucy Skaer – of 500 free* copies, at Talbot Rice Gallery, Edinburgh, UK, from 26 July to 6 October 2018.

Typeset by Will Holder, using Apple’s Enhanced Dictation, reading Palimpsest, Houghton Miflin, 1926. (Letterpress by Henri Darantiere, Paris, for Contact Editions)

Copy-edited by Rosa Aiello reading Palimpsest, Southern Illinois University Press, 1968. (Linotype)

This third edition reproduces the punctuation of the 1926 French typesetting of English text. Certain spellings are maintained with due consideration for an American writer living in 1920s London. Additional suggestions to spelling are inserted between square brackets.

The cover uses a stencil with parts taken from the geometric construction of Roman capitalis quadrata, inherited from the classical Greek alphabet.

This production would not have been realised without Rosa Aiello, Stuart Fallon, Tessa Giblin, Bitsy Knox, Emmie McLuskey, Tiina Poldaru, Lucy Skaer and Christopher Wait.

Palimpsest: Copyright © 1926 by H.D.
Reprinted by permission of New Directions Publishing Corp.

How to Sleep Faster 2 is the second of our biannually published journals that form the backbone of Arcadia Missa’ critical collaborative discourse on participation, post-digital visual-production and institutional subjectivity.This issue explores moments of collapse, shift and potential in a cultural moment framed by economic, political and societal disturbance.

Arcadia Missa Publication; eds Rozsa Farkas, Tom Clark et al.

During a residency on Fire Island, artist and writer Hannah Black decided to tackle a highly daunting project: the 2020 novel.

The result of her efforts, Tuesday of September or the End, is a slim, playful work of speculative fiction. Written in the aftermath of the early months of the pandemic and the uprisings of summer 2020, the novel explores the ruptures of the year with a satirical sci-fi bent. Black chronicles the lives of two characters, Bird and Dog, as they contend with rapidly changing political possibilities during the pandemic while the run of Moley Salamanders (i.e. Bernie Sanders) concludes and aliens finally invade earth. Through a galvanic vision of how the riots of 2020 might have turned revolutionary, Black offers a meditation on collective life. This crucial novel invites readers to consider who we are—and, by extension, what we are here for—when our normal referents are muted, deleted and upended.

Hannah Black (born 1981) is a New York-based visual artist, critic and writer from Manchester, England. Her work spans video, text and performance and draws from communist, feminist and Afro-pessimist theory. She is the author of Life (2017, with Juliana Huxtable) and Dark Pool Party (2016). Black is represented by the gallery Arcadia Missa in London and Isabella Bortolozzi in Berlin.

STILL LIFE is an online and printed zine about relationships and configurations in which one person is still while others are not. Or where one person is passive and others are active. It’s about how we put ourselves in other people’s hands. Or how we are put in other people’s hands. It’s about care and power and vulnerability and agency. And other things not so clearly named. It’s about the different kinds of knowledge that people have about their own and other people’s bodies. And the kind of philosophical and political understandings woven into that knowledge.