On the Art Market

I had a great time at Frieze Talks in London on Thursday with music writer Geeta Dayal, artist Thomas Demand, and Frieze editor Sam Thorne in the panel "Who Owns Images?" Sam gave a great framing introduction and Thomas presented one of his fascinating projects while lending us his insight into one cause of the extension of copyright law: the Nazis were protecting Richard Wagner’s widow’s income. For my inner (not so hidden) music geek, hearing Geeta lend her insights into changes in music relating to sampling was fascinating. Naively, I had not realized that due to the cost of licensing, sampling is now restricted to big ticket acts. With the average cost of a sample rising to $10,000, it’s easy to see why. I also was fascinated to hear that this is the reason that there haven’t been any box sets or reissues of classic hip-hop albums: they would simply prime the pump for more lawsuits. Afterwards we had a great conversation about music that ranged across the spectrum from Robert Fripp to Hafler Trio to South African shangaan electro.

My only regret that Thomas Demand misunderstood me: maybe it was a language barrier. But he seemed to be upset that I  suggested that the fact that new media art has largely proved unsellable to private collectors is a hint of a rising crisis of value in the art market. Thomas countered by saying you can’t have it both ways: infinite reproducibility and authenticity in art. Instead, he offered the example of Matisses which, as unique (auratic… although he didn’t say so) objects are worth tens of millions even though they are just bits of canvas and paint.

I found his attempt to explain authenticity in art through cash value a bit surprising but actually that was my point! Value is a funny thing and, as people who’ve studied economic theory know, it’s a gaping hole in the center of both neoclassical and Marxist formulations. We’ve got working theories, but value just doesn’t come together for us. At times–notably when bubbles burst–value collapses rapidly. Take the Dutch tulip mania or the housing crisis. These bubbles work not on the basis of inherent value, but rather because of the greater fool theory: you assume that there is someone out there who will buy what you have to sell for even more than you paid for it.

It’s surprising how much operates in terms of the greater fool theory. Take Apple computer, for example, the company is growing rapidly and–assuming that there is nothing fundamentally flawed in its price/earnings ratio and other fundamentals (disclaimer: I haven’t looked at these and since I am writing this post 38,000 feet above the Labrador Sea I am not about to) are in line, then the analysis would be in favor of purchasing the stock. I for one, greatly regret not keeping the Apple stock that I had in 2000. I’d have some absurd amount of money in my pocket if I hadn’t sold it during the dot.com crash. But Apple doesn’t pay a dividend and with the price of the stock and the amount of reserve cash they have, a hostile takeover is unlikely by anyone short of the government of China. In short, just what does one get from one’s investment in Apple besides the ability to watch the ride and pass on the share to the next fool, er, investor? Nothing really and if for some reason people stop buying the stock, the value will evaporate in the blink of an eye unless Apple makes an effort to stop it (to be fair, since Apple can, this makes purchasing Apple stock a good deal better than investing in a Ponzi scheme).

Art is like this too. There is simply no way that those Matisses return the kind of value they do. They’re fantastic of course, but their value is a social construct we agree to. Or take Thomas’s work, which I greatly admire. My father, who was a painter and collector of artworks is of a different generation and he simply wouldn’t understand how photography could be worth anything. After all, he would reason, anybody could take a photograph with a camera and an enlarger can churn out as many as you want. Naturally, I don’t agree at all, and I am sure that when it comes down to it one of Thomas’s photographs takes more hours to produce than one of my father’s paintings given the elaborate setup work necessary. If you want to go the materials route, then Thomas wins again.* Still Thomas isn’t your usual photographer. In contrast, only the value assigned by the October crowd and by the art market, plus, I suppose a bit of comic relief, makes a Richard Prince cowboy photograph valuable.

But if photography is now valued, new media art has failed to achieve that sort of value. This is not to say that new media art won’t become a matter of speculation in the future: an electronically tradable work could be subject to the same rapid financial trading that securities are today. New media art is ideal for investment-oriented collectors! Still, somehow we are’t comfortable with it. Even with brilliant and accurate televisions that rival the resolution of many cinemas in most wealthy households, new media art hasn’t made it into many private hands.

There is a resistance here and I think the reasons are complex. Perhaps it is because of the overidentification of screens with computer work and television, practices that are still somehow too low brow. Or, perhaps it is because of the threat of piracy. If one knows where to look one can find pirated video art. But right now it doesn’t seem like much of a threat: if you have a Bill Viola playing on your TV, it’s hardly going to get you much admiration from your friends if you say that you pirated it.

When I got to the airport, I checked Twitter and found out that, according to this CNN article, the art market is rejoicing because after some down years sales at the Frieze Art Fair are back on track. The biggest sale so far was a truly beautiful Damien Hirst, "The True Artist Helps the World by Revealing Mystic Truths," consisting of three glass panels filled with grids of embalmed fishes sold by the White Cube gallery for £3.5 million. I suppose that whoever bought it didn’t come to our panel or they might have thought twice.

But back to new media art. It may cut a little too close for comfort to the problem of value for us. The reason that the Matisses are so expensive isn’t because they are worth it: they are, by any accounting, vastly overpriced. Rather, the phenomenal rise of the global art market is the product of a world economy that economists have said many times over is awash in liquidity. There is so much excess capital out there seeking places to invest that it is driving the art market up to absurd levels. At a middlebrow level, such a market collapsed in the late 1990s when suddenly Thomas Kinkade’s works were worth a fraction of what they were selling for.

If it’s easy to dismiss the crash of "the painter of light," there’s more to it than that. Postmodernism was marked by the dominance of the culture industry–the permeation of culture by capital (in terms of investment) and the permeation of capital by culture (in the form of big business’s employment of cultural techniques to spur flexible accumulation). Today, however, we are seeing the collapse of the culture industry. Advertising, music, publishing, and film are eerily repeating the fall of Fordist enterprises in the 1970s and 1980s. Who would have thought that they would ever see such dark days? And yet, in part–but not entirely–due to the remorseless efficiencies of the Internet they have been brought low.

Art, somehow, seems to survive. For reasons that are hard to understand (prestige? the promise of authenticity? amusement value? sensory pleasure?) it occupies a hallowed position, if only for the moment. It’s a sink for overaccumulated capital, sopping up excess money that seeks investment opportunities wherever it can find them. There’s little question that there’s still a big bubble out there not only in art, but in the global economy as a whole. Excess capital can be easily redirected into political lobbying to protect more excess capital and–given that this is precisely what has happened under the Obama administration–we’re unlikely to see change anytime soon. Anytime soon, that is, unless the bubble pops.

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10-10-10 IMAGE.ARCHITECTURE.NOW in Los Angeles

I will be moderating one of the panels at 10-10-10 IMAGE.ARCHITECTURE.NOW, at Woodbury University tomorrow, 9 October in Burbank. My panelists consist of Livia Corona, Frank Escher, Sharon Johnston, and Sze Tsung Leung. Neil Denari moderates the next panel which will include Iwan Baan, Miwon Kwon, Sylvia Lavin, and Linda Taalmann. The whole thing is moderated by Frances Anderton and a fabulous show accompanies.

See more here.  

 

 

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Announcing the New City Reader

I am delighted to announce the New City Reader, a newspaper on architecture, public space and the city, published as part of the Last Newspaper, an exhibit running at the New Museum from 6 October 2010‒9 January 2011. Editorial work for the New City Reader will take place in the Museum gallery, starting at 11 tomorrow, October 5.

at linco

Produced as a collaboration between myself/the Netlab and Joseph Grima, the New City Reader will consist of one edition, published over the course of the project with a new section produced weekly by alternating guest editorial teams within the museum’s gallery space. These sections will be available free at the New Museum and—in emulation of a practice common in the nineteenth-century American city and still popular in parts of the world today—will be posted in public throughout the city for collective reading.

The New City Reader kicks off today with the City section, a massively detailed graphic produced by the Netlab recounting the 1977 New York City blackout and its effects on the failing city to reveal the interdependence of infrastructure, information, and social stability. If the challenges of that era map to the difficulties facing both the country and the city today, the New City Reader will inquire into these parallels.

Each issue of the New City Reader will be guest edited by a contributing network of architects, theorists, and research groups who will bring their particular expertise to bear on the sections.

You can also follow our tumbelog at newcityreader.tumblr.com

Staff: 

EXECUTIVE EDITORS

– Joseph Grima

– Kazys Varnelis

MANAGING EDITOR

Alan Rapp

ASSOCIATE MANAGING EDITOR

– John Cantwell

ASSOCIATE EDITORS

– Brigette Borders

– Daniel Payne

EDITORIAL ASSISTANT

– Pantea Tehrani

ART DIRECTOR

Neil Donnelly

DESIGNER

Chris Rypkema

EDITORIAL CARTOONIST

Klaus

BLACKOUT! CARTOONISTS

– Momo Araki

– Alexis Burson

– Leigha Dennis

– Kyle Hovenkotter

WEB DEVELOPER

Jochen Hartmann

CONTRIBUTING EDITORS

David Benjamin & Livia Corona

C-Lab/Jeffrey Inaba

Program for Media & Modernity

common room

DJ N-RON & DJ/rupture

– Jeannie Kim & Hunter Tura

Leagues and Legions

– Michael Meredith, MOS

Network Architecture Lab

Frank Pasquale & Kevin Slavin

School of Visual Arts D-Crit

Robert Sumrell & Andrea Ching

Geminidas & Nomeda Urbonas, Nugu with Saskia Sassen

– Eyal Weizman, Centre for Research Architecture at Goldsmiths College, University of London

 

 

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Inception, Disconnection, and Atemporality

I saw Inception the other night and was pleasantly surprised. Perhaps I should have looked at the movie poster more carefully and noted the ominous presence of One Wilshire. For like One Wilshire, the film revealed more of itself as it went on and, even with all of its complexity, had a well-thought out ending, not the lame sort of ending that has frustrated me too often lately in projects that I otherwise liked, like Lost or Spook Country

The central conceit of the film is that the characters have access to a technology developed by the military to create dreams that can be inhabited and shaped collectively. I will refrain from discussing the movie in much more detail so as to avoid spoiling it for those of you who haven’t seen it, but I thought I’d make an observation about how the film engages disconnection and atemporality, the topics of the first two chapters of my book on network culture.

Let’s turn to space first. The argument that I make in the chapter of Life After Networks that I am currently finishing up is that everyday spatial experience today is marked by disconnection. Right now I am disconnecting from the space around me to connect with my readership in the mediated space of this site while teenagers in Japan are engaged in telecocoons with close friends via mobile phones, and bankers in London are getting back from lunch and texting each other on their blackberries. Now simultaneity has been a key part of our phenomenological existence since modernity came to its early adulthood and the telegraph was invented. Already in the Mexican War of 1846 to 1848, audiences in New York received daily updates from the front. By the turn of the century, simultaneity was recognized as integral to modernity and the products of the heady first thirty years of the century, from Les Demoiselles d’Avignon to Ulysses to the Light-Space Modulator evidence the modern’s fascination with this condition. Radio and television brought simultaneity into the realm of everyday experience, but it was still one-way. Local telephone calls were the exception, although these were tied to specific locations: you had to reach a location before you could reach a person. 

Still, modernity and postmodernity were both marked by an alienation that stemmed from feeling disconnected from the world around you. Today, however, we disconnect constantly in order to connect with others at a remove from us. Mobile and smart phones, wireless enabled laptops, and so on make it possible for us to leave the spaces for places in which we can feel more at home. Where disconnection is unhappy, it is generally the common phenomenon of the workplace intruding on our private lives (or occasionally the reverse)  Even the primary means of experiencing music today, iPods, are a form of disconnection, although they connect us less to other spaces than color our moods, the massive amounts of storage the offer allowing us to augmenting the world we inhabit with a soundtrack to our choosing in a much more seamless way than the Walkman or Discman ever could have.

Inception embodies this as dream piles upon dream, each at a different temporal pace, each in a different space. The experience of dreaming is not that different from the experience of entering into a telecocoon, blogging or playing an MMORPG (indeed, the film could have substituted MMORPG for dream rather effortlessly… that it did not is telling). 

In talking about the film with Kyle Hovenkotter, who is working with me at the Netlab this summer, he pointed out that Inception is also thoroughly atemporal. i’m not going to say a huge amount about atemporality here. I’ve done enough of that in the first chapter of Life After Networks here. Simply enough, atemporality suggests that more than ever, history has come undone for us and we have lost any capacity for understanding our lives temporally. Thus, we inhabit a world in which we live in the present, but are perfectly willing to treat the past as a fetish object to be recreated in perfect simulation (Mad Men, artisinal light bulbs, etc.), even as we eschew the postmodernist trope of pastiche, which operated in the mode of irony. For all that I said about technology in the preceding paragraphs, cell phones,  iPods,  even laptop computers are all conspicuously absent. Clearly we are in some moment after the invention of bullet train and the Airfone, but it could as easily be 1985 or 1990 as it could today. 

So that said, I was surprised by the Building Design review that attacked the film for the supposed blandness of its architecture. I think the reviewer missed the point here. The very corporate banality of the architecture—the LADWP building become a thousand feet tall, for example, or the repeated appearance of One Wilshire in a chase scene—is key. The ability of the dreamers to construct paradoxical architecture such as stairs that endlessly rise or streets that turn in upon themselves put the focus on the way the architecture performed, not the way it looked. Beyond that however, this kind of corporate modernism made for not just the best-collapsing ruins, but also contributed to a feeling that the people in it are not entirely real. Most of all the architecture of Inception is atemporal. To introduce a building by Libeskind, Piano, or Koolhaas would have marred the film.

Summing up, I recommend the film for anyone working in network culture today. It captures our moment and, in so doing, allows us to come to an understanding of where we are, even if, in the end, any final answer vanishes from our grasp.    

 

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Blueprints for a Better ‘Burb

The collaborative entry between the Network Architecture Lab and Park for the Build a Better Burb competition is featured in the New York Times today in an article by Alison Arieff titled "Blueprints for a Better ‘Burb."

During the first four (!) years of work at the Netlab, I wanted to focus on analysis. This summer, I felt that we were finally ready to undertake design work.

We have the best team yet at the Netlab—Leigha Dennis, Kyle Hovenkotter, Momo Araki, and Alexis Burson were the members who worked on this—and Will Prince, principal of Park, was a great partner. 

Get ready for more. Soon. In the meantime, take a look at revised version of our proposal, either in PDF form here or in the video below. And please vote for us on the site (here).

 

  


 

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On Fetishism and the City

After years of hearing that Marxism has nothing to say about the economy,  even that bastion of new economy neoliberalism, Fast Company, is turning to Marxism to make some sense of the mess. In "David Harvey’s Urban Manifesto: Down With Suburbia; Down With Bloomberg’s New York," Fast Company’s Greg Lindsay recounts some of Harvey’s recent thinking on the economy and the suburbanization of the city.

My only quibble is that Harvey doesn’t give us enough credit when he says (in the admittedly out-of-context quote): "We’re all suburbanites now, without knowing it," he said. "We’re all neoliberals now, without knowing it."*

I think we know full well. As Octave Mannoni, French Lacanian psychoanalyst, said of fetishism, "I know very well but nevertheless…" And what else is the urban hipster, that contemporary flâneur, but a fetishist? 

*One more quibble: once again, the term suburbanite is not really serving us well anymore. But I’ll admit that it is a convenient shorthand. 

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The Dangers of Diffusion

 

I’ve previously written about the dangers facing cities in the upcoming economic collapse. Even as some "urbanists" are naïvely predicting that city cores will only strengthen during the coming decade as suburbs decline, cities face many hurdles. One is that second cities, both in the US and abroad are subject to a network effect, being left behind by a few more powerful brethren that get all the press. Been to Buffalo, Detroit, Utica, Syracuse, Albany, Newark or Paterson lately? Cities are a basket case.

But let’s give equal opportunity to suburbs. Poverty has been dramatically increasing in suburbs during the last two decades. Take this piece on 18 Cities Whose Suburbs Are Rapidly Turning into Slums. Why is this happening? Certainly, in some cases, like New York, the poor are being priced out of cities. Instead of putting on our party hats and kazoos, as many urbanists seem to want, we should ask if this new form of out-of-sight/out-of-mind segregation isn’t  evil. But that’s not the only reason. 

Certainly part of it is the collapse of the US economy since the late 1960s, but there’s more. Take a look at this article by Hanna Rosen from 2008 in the Atlantic Monthly in which she links the diffusion of poverty to government programs to get rid of the projects. As areas of concentrated poverty in cities are undone, poverty diffuses into a broader territory both within suburbs and within second cities (as in the case of Memphis, which is her focus).  

Network City is a complex place, a palimpsest of failed neoliberalist and Fordist policies. Unfortunately it is also not a very happy place, either, once you get past the shiny bits. 

 

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