A Documentary Herstory of Women Artists in Revolution

Facsimile compilation of the late-'70s journal on diasporic and colonial histories that paved the way for the British Black Arts Movement.

Published in three issues between 1978 and 1979, Black Phoenix: Journal of Contemporary Art & Culture in the Third World (the subtitle was changed to Third World Perspectives on Contemporary Art and Culture for its second and third issues) stands as a key document of its time. More than a decade after '60s liberation movements and the historic Bandung and Tricontinental Conferences that called for social and political alignment and solidarity to dismantle Western imperialism and (neo)colonialism, Black Phoenix issued a rallying call for the formation of a Third World, liberatory arts and culture movement on the eve of Margaret Thatcher's election in 1979.

Based in the UK, and both international and national in scope, Black Phoenix positioned diasporic and colonial histories at the center of an evolving anti-racist and anti-imperialist consciousness in late 1970s Britain—one that would yield complex and nuanced discourses on race, class and postcolonial theory in England in the decade that followed.

A precursor to the British Black Arts Movement that formed in 1982 (which encompassed such cultural practitioners as the Black Audio Film Collective and cultural studies theorist Stuart Hall), Black Phoenix proposed a horizon for Blackness beyond racial binaries, across the Third World and the colonized of the interior in the West.

This single-volume facsimile reprint gathers all three issues of the journal, which include contributions by art critics, scholars, artists, poets and writers, including editors Rasheed Araaen and Mahmood Jamal, Guy Brett, Kenneth Coutts-Smith, Ariel Dorfman, Eduardo Galeano, N. Kilele, Babatunde Lawal, David Medalla, Ayyub Malik, Susil Sirivardana and Chris Wanjala.

Constance DeJong’s long-neglected 1977 novel, Modern Love, is one thing made up of many: It is science fiction. It is a detective story. It is a historical episode in the time of the Armada and the dislocation of Sephardic Jews from Spain to an eventual location in New York’s Lower East Side. It is a first-person narrator’s story; Charlotte’s story; and Roderigo’s; and Fifi Corday’s. It is a 150-year-old story about Oregon and the story of a house in Oregon. Modern Love’s continuity is made of flow and motion; like an experience, it accumulates as you read, at that moment, through successive moments, right to the end.

An important figure of downtown New York’s performance art and burgeoning media art scene in the late 1970s and early 1980s, DeJong designed Modern Love herself and published it with help from Dorothea Tanning on the short-lived Standard Editions imprint. Critically acclaimed in its time, Modern Love is now back in print on the 40th anniversary of its original publication.

Constance DeJong is an artist and writer who has worked for thirty years on narrative form within the context of avant-garde music and contemporary art. Considered one of the progenitors of media art, or “time-based media,” DeJong shapes her intricate narrative form through performances, audio installations, print texts, electronic objects, and video works. Since the 1980s, DeJong has collaborated with Phillip Glass, Tony Oursler, and the Builders Association on performances and videos at Walker Art Museum, Minneapolis, MN; the Wexner Center, Columbus, OH; Philadelphia Museum of Art; and in New York, at The Kitchen, Thread Waxing Space, the Whitney Museum of American Art, and the Dia Center for the Arts. Her books include I.T.I.L.O.E. and SpeakChamber, and her work is included in the anthologies Up is Up, But So is Down: New York’s Downtown Literary Scene, 1974–1991 (NYU Press, 2006); Blasted Allegories (New Museum/MIT, 1987); and Wild History (Tanam Press, 1985).

COOP documents Swedish artist Fia Backström's (born 1970) performances of two recent scripts, continuing her exploration of language, marketing, disorders and performance. The first script operates according to two distinct logics: a four-part linear base structure and text material that was chosen and read during the performance through chance movement of the performer's body across a grid.

This publication was especially designed to reflect this type of unpredictable and spontaneous movement. Mathematical symbols have been embedded into the text and these symbols link to ones on the upper corner of pages with nonlinear material. These indicate where the text could be inserted during a performance, thus incorporating the form of performance into the book. The second script serves as an epilogue to the first and was performed by four voices, reading from beginning to end without assigned lines, sometimes simultaneously.

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.

DeForrest Brown, Jr.’s Assembling a Black Counter Culture presents a comprehensive account of techno with a focus on the history of Black experiences in industrialized labor systems—repositioning the genre as a unique form of Black musical and cultural production.

Brown traces the genealogy and current developments in techno, locating its origins in the 1980s in the historically emblematic city of Detroit and the broader landscape of Black musical forms. Reaching back from the transatlantic slave trade to Emancipation, the Industrial Revolution, and the Great Migration from the rural South to the industrialized North, Brown details an extended history of techno rooted in the transformation of urban centers and the new forms of industrial capitalism that gave rise to the African American working class. Following the groundbreaking work of key early players like The Belleville Three, the multimedia output of Underground Resistance and the mythscience of Drexciya, Brown illuminates the networks of collaboration, production, and circulation of techno from Detroit to other cities around the world.

Assembling a Black Counter Culture reframes techno from a Black theoretical perspective distinct from its cultural assimilation within predominantly white, European electronic music contexts and discourse. With references to Theodore Roszak’s Making of a Counter Culture, writings by African American autoworker and political activist James Boggs, and the “techno rebels” of Alvin Toffler’s Third Wave, among others, Brown draws parallels between movements in Black electronic music and Afrofuturist, speculative, and Afrodiasporic practices to imagine a world-building sonic fiction and futurity embodied in techno.

DeForrest Brown, Jr. is an Alabama-raised rhythmanalyst, writer, and representative of the Make Techno Black Again campaign. As Speaker Music, he channels the African American modernist tradition of rhythm and soul music as an intellectual site and sound of generational trauma. On Juneteenth of 2020, he released the album Black Nationalist Sonic Weaponry on Planet Mu. His written work explores the links between the Black experience in industrialized labor systems and Black innovation in electronic music, and has appeared in Artforum, Triple Canopy, NPR, CTM Festival, Mixmag, among many others. He has performed or presented work at Haus der Kulturen der Welt, Berlin; Camden Arts Centre, UK; Unsound Festival, Krakow; Sónar, Barcelona; Issue Project Room, New York; and elsewhere. Assembling a Black Counter Culture is Brown’s debut book.

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Editor: Rachel Valinsky
Editorial Consultant: Ting Ding and Camille Crain Drummond
Designer: Scott Ponik
Copy Editor: Madeleine Compagnon

Tense is a never-realised publication, written and composed by Lucy Lippard and Jerry Kearns in 1984, that only now has been released in a very limited run on our imprint. The book accompanied the exhibition Top Stories, which took a closer look at the 29 issues of the prose periodical with the same title, founded in the late 1970s by Anne Turyn.

Top Stories was dedicated to fiction by emerging women artists and writers from that time. Tense was originally intended to become part of the series as well, but never made it to print. It was only recently – during the making of the exhibition at Amsterdam’s Kunstverein – that the original mock-up was retrieved from the editor’s archives and finally sent off to the printer.

Adrian Piper: Performing Objects I Have Been, 1972-2018, is a collection of documents from, or potentially relevant to Adrian Piper's performance Some Reflective Surfaces (1975-76) that has been edited by art historian and curator Rhea Anastas. This publication sits within If I Can't Dance, I Don't Want To Be Part Of Your Revolution's Peformance in Residence Series, and its seventh artistic program, Social Movement (2017-18).

Adrian Piper, who lives in Berlin, at the age of seventy-two, is one of America's best-known artists. It so happens she is also one of America's best-known female artists. And yet, to use such a qualifier is to make the mistake of accepting limitations, coerced and containing, for artists and thier work— and, to quote Jacqueline Rose, "to dissolve the very possibility for women of any purchase on historical time." 

This publication focuses on an early performance called Some Reflective Surfaces (1975-76). In it, as Piper dances under spotlights, she stages multiple images and sounds. Over the work's duration, the audience follows the performer's images, physical performance, and sound. In "Artist's Statement" (1999), Piper descrvibes her 1960's work that led up to this one as "concered with duration, repetition, and meditative conciousness of the indexical present." Some Reflective Surfaces was produced in New York at the Fine Arts Building, New York University, in 1975, and then at the Whitney Museum of American Art in 1976. The performance has not been staged since. A collection of the documents of Some Reflective Surfaces is reissued in this publication for the first time, along with other writings spanning Piper's work from 1972-2018.

Published 2021. 

Love & Lightning: A Collection of Queer and Feminist Manifestos is a thematically ordered, inconclusive collection of queer, feminist and queer-feminist manifestos. Girls Like Us Magazine and author Sarah van Binsbergen have composed a publication showcasing the different forms a manifesto might have, from classical, activist formats to more poetic, associative texts. The manifestos highlighted in this book cross borders, forms and disciplines, refuse binary logics, transcend our concepts of time and space and surpass the neoliberal logic.

Love & Lightning does not claim to be a complete anthology, but it rather aims to show the myriad of ways manifestos can be composed, and what their legacy until this day is. It presents manifestos from 1851 until now, divided into eleven chapters, introduced in their socio-historical and geographical contexts, with many from Asia, Africa, Latin-America. Not only does this publication give new insight in the style of the manifesto, it aims to emancipate the reader to propose their own revolution, whether big or small.

Manifestos include: Ain’t I a Woman by Soujourner Truth; Work Will Not Save Us: An Asian American Crip Manifesto; Rest is Resistance by Tricia Hersey; The Manukan Declaration of the Indigenous Women’s Biodiversity Network; W.I.T.C.H. Manifesto; Fag Hags Fight Back!!!; Manifesto for Maintenance Art by Mierle Laderman-Ukeles; Dyke Manifesto from the Lesbian Avengers; Killjoy Manifesto by Sara Ahmed; Xenofeminism: A Politics for Alienation by Laboria Cuboniks; The Empire Strikes Back: A Posttransexual Manifesto from Sandy Stone; Refugia! Manifesto for Becoming Autonomous Zones by subRosa; Countersexual Manifesto from Paul B. Preciado; and many, many more.