Pink Moon

Fifteen new poems form the fourth instalment in Dorothy Spencer’s See What Life Is Like poetry series. Newfound motherhood, pollution, tragedy and going fishing are all covered in a series of ethereal and eternal verses, told with acerbic wit.

As formally inventive as readers have come to expect from one of the most daring writers around, and as wild and tricky as its subject matter requires, Goblinhood: Goblin as a Mode presents us with a series of essays and poems that playfully, artfully propound JEN CALLEJA'S theory of ‘goblin hood’—a theory that takes in all aspects of pop culture from film, literature and art as well as the author’s personal and original examinations of grief, lust, family histories and the physical fact of living in the world as it is.

Obsessed with green objects, strange pop culture films, and puppets, and haunted by her family memories, Jen Calleja explores in Goblinhood her relationship with her body and self-loathing, desire, sex, food, and grief. She mischievously develops a hybrid thought process that combines essay, autofiction, poetry, and goblin theory.

Goblinhood is a perpetually and variously curious, visceral addition to Calleja’s remarkable oeuvre.

This publication is presented as an object-book-manifesto of a ‘desespiegles’ way of thinking. It “translates” the trains of thought that architect-artists Anne Philippe and Jolien Naeyaert exchanged via videoletters. The videoletters mainly occurred during the covid period. Questioning the scope of the addressed images, these exchanges revealed a play of symmetries. It shows a series of interrogations, linking the intimate with the collective. The move towards a publication was obvious after conversations with Loes, Phyllis, An and Teresa of nadine. The desire to activate reading in a performative way, mirrors the exchange of videoletters. It continues the process-based methodology that inventively gave birth to a publication through the physical manipulation of the work. The riso-technique proved particularly suitable for this project, as the hands, the gaze and the exchange all played a role during the object-making process.

Dannie.n is an art-zine, published by nadine, about the artistic research, themes, and topics of discussion of the artists involved in nadine. nadine invites an artist or collective to create each new edition.

Dannie.p is a limited-edition artist's book by desespiegles (57 copies). nadine is supported by Vlaamse Gemeenschap, VGC, Brussels Hoofdstedelijk Gewest.

Conceived as a visual résumé, Installation Views provides both a comprehensive overview of Charlotte Posenenske's solo exhibitions and a record of her numerous group shows.

In her Manifesto, Charlotte Posenenske stated: "I find it difficult to come to terms with the fact that art can contribute nothing to the solution of pressing social problems."
Developing her artistic practice throughout the 1960s, Posenenske produced a body of work that uniquely combined several strands of the art of the period: conceptualism, minimalism, and socially engaged participatory art. Her Manifesto, published in Art International in May 1968, lays out the social demands on art as well as the impossibility of fulfilling those demands. Shortly after its publication, Posenenske left the art world behind to pursue her studies in sociology, undertaking a new career in that field.

Conceived as a visual résumé, Installation Views provides both a comprehensive overview of Charlotte Posenenske's solo exhibitions and a record of her numerous group shows. The book features an essay written by curator Erlend Hammer on the role of documentary photographs in the circulation of works of art. 

The book was published in conjunction with the eponymous show at the Haugar Art Museum in Tønsberg, Norway—the first full-scale presentation of the artist's oeuvre in Scandinavia. The exhibition showcased works from all the artist's major series of modular sculpture. Consisting of works made over the course of less than 12 months, between 1967 and 1968, preceding the abrupt end to Posenenske's career as an artist, the exhibition had the character of a snapshot. We are left wondering whether her withdrawal from the art world was a logical or necessary consequence of the development of the series. What are we to do with Posenenske's assertion that art is powerless to effectively change society for the better?

I Am Abandoned documents a little-known, but visionary performance by Barbara T. Smith. Taking place in 1976, it featured a conversation in real time between two psychoanalytic computer programs (known today as two of the earliest chatbots) alongside a staging of Francisco Goya’s The Naked Maja (1795–1800) and The Clothed Maja (1800–1807), in which the artist projected an image of the famous painting on top of a female model. The publication includes a full transcript of the “conversation” between the two programs; documentation and ephemera from the performance; Smith’s reflections on the night; and an afterword by scholar and artist Mashinka Firunts Hakopian.

I Am Abandoned was part of the exhibition The Many Arts and Sciences at the California Institute of Technology (Caltech) and rather than simply celebrate new technology, Smith also sought to challenge what she saw as a “built-in problem” that “computers were only a new example of the male hypnosis.” In collaboration with computer scientist Dick Rubinstein, she enlisted the computer science teams at Caltech and the Massachusetts Institute of Technology to mount a conversation between a program named DOCTOR, which was designed to be a surrogate therapist, and another named PARRY, which was trained to mimic a paranoid schizophrenic patient.

While the computer operator worked in the next room, each new page of the conversation was projected on the wall where a model dressed as The Clothed Maja reclined beneath the text, with a slide of the nude version of the same painting, The Naked Maja, projected onto her. The audience was rapt with attention for the livestreamed conversation. The performance went on for nearly two hours, before the model eventually grew furious from being ignored (abandoned) by the computer operator, stormed over, and attempted to seduce him. Shortly after, the gallery director pulled the plug on the entire event, claiming it distracted the audience for too long from the other works on view.

To revisit I Am Abandoned today is to see the artistic and truly liberatory potential that art can have when it intervenes in new technologies. Much like the original performance, in which the model grew alienated from the proceedings, what gradually emerges are the stakes these new technologies present. Against today’s backdrop of AI and a still male-dominated tech field, Smith’s early work with emerging technologies, and in this case chatbots, is prophetic and hints at the contemporary conversation around the gendered and racialized machinic biases of our current computational landscape. Though Smith, like many women of her generation, was overlooked by the landmark surveys of art and technology during the 1960s and 70s, her career incisively probed new technologies, using them to question gender dynamics, community, and self. Her projects from the Coffin books (1966–67), created with a 914 Xerox copier in her dining room, to performances like Outside Chance (1975), which created a small snow squall in Las Vegas out of 3,000 unique, computer-generated snowflakes, and the interactive Field Piece (1971), where participants’ movements altered the soundscape of a fiberglass forest, all exemplify her open-ended approach to art and tech. “Each person lit their own way,” Smith remembers, “And produced their own soundtrack.”

Barbara T. Smith is an important figure in the history of feminist and performance art in Southern California. Her work—which spans media and often involves her own body—explores themes of sexuality, traditional gender roles, physical and spiritual sustenance, technology, communication, love, and death. Smith received a BA from Pomona College in 1953, and an MFA in 1971 from the University of California, Irvine. There she met fellow artists Chris Burden and Nancy Buchanan, with whom she co-founded F-Space in Santa Ana, the experimental art space where many of her performances were staged. Smith’s work has been exhibited since the 1960s in solo exhibitions, at the Institute of Contemporary Art, Los Angeles (2024), the Getty Research Institute, Los Angeles (2023), and Pomona College Museum of Art (2005), and featured in group exhibitions, including how we are in time and space: Nancy Buchanan, Marcia Hafif, Barbara T. Smith, Armory Center for the Arts, Pasadena (2022), State of Mind: New California Art Circa 1970, Orange County Museum of Art, Santa Ana (2012); WACK! Art and the Feminist Revolution, Museum of Contemporary Art, Los Angeles (2007); and Out of Actions: Between Performance and the Object, 1949–1979, Museum of Contemporary Art, Los Angeles (1998). Smith is the recipient of the Nelbert Chouinard Award (2020), Civitella Ranieri Visual Arts Fellowship, Umbria, Italy (2014); Durfee Foundation’s Artists’ Resource for Completion (2005, 2009); Women’s Caucus for Art, Lifetime Achievement Award (1999); and several National Endowment for the Arts Grants (1973, 1974, 1979, 1985). The Getty Research Institute acquired Smith’s archive in 2014 and published her memoir, The Way to Be, in 2023. Her survey catalog, Proof: Barbara T. Smith was published by the Institute of Contemporary Art, Los Angeles in 2024.

Produced in conjunction with the exhibition that took place at Maison Pelgrims (10/9-23/10/2021), the book presents original interventions by the artists of the rosa rosae rosae project : Alicia Jeannin, Alicja Melzacka, Angela Detanico & Rafael Lain, Annaïk Lou Pitteloud, Audrey Cottin, buren, Charlie Usher, Eleanor Ivory Weber, Eva Giolo, Henry Andersen, Jan Vercruysse, Maíra Dietrich, Marc Buchy, Maxime Jean-Baptiste, Niels Poiz, Oriol Vilanova, Sabir (Lucie Guien, Amélie Derlon Cordina, Sophie Sénécaut / Perrine Estienne,  Kevin Senant, Maud Marique, Pauline Allié, Carole Louis), Slow Reading Club, Sofia Caesar, Surya Ibrahim, Yiannis Papadopoulos, Yoann Van Parys

Edited by Pauline Hatzigeorgiou / SB34
Graphic design by Tipode Office
The book was produced with the support of Fédération Wallonie-Bruxelles (aide à l'édition) and Région Bruxelles-Capitale (Image de Bruxelles)

The work of Ceija Stojka (1933-2013) is considered today an invaluable testimony on the deportation and the holocaust of the Romani people during the Second World War. For the very first time, this publication considers equal to her graphic work the notes she wrote on the back of her drawings and paintings. Stojka's particular use of language, phonetically adapted from her knowledge of German, is here transcribed and translated into English, while giving access to both sides of her works.

Published on the occasion of the eponymous exhibition at Malmö Konsthall in 2021.

Ceija Stojka was born in 1933 in Austria to a family of Romani horse traders, the Lovaras. She was still a child when the nazi racial laws drove her into the hell of the concentration camps for 24 months. As a survivor, she covered up this trauma with a heavy silence for almost 40 years. In the 1980s, facing other tragic circumstances in her life, the denial of the Romani holocaust and the resurgence of extreme right-wing racist ideas in Austria, she felt an urgent need to testify. She wrote at first, then started to draw and eventually found her way by blending the two as a self-taught artist. She calls upon us, through her visions of childhood, to never turn a blind eye on what happened, and to remain vigilant as to what may emerge again. Ceija Stojka died in 2013 in Vienna.

Edited by François Piron.
Texts by Ceija Stojka, Noëlig Le Roux, Irka Cederberg.
Graphic design: Coline Sunier & Charles Mazé.