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Question Mark. Aus der Serie „Satzzeichen“ 2014
Rotierende Skulptur aus Lianen Findling, fluoriszierendes Klebeband, schwarze Totenkopf Büchse und Schwarz Licht
Skulptur, Objekt, Video, Installation, Fotografie
Markus Wintersberger 2014
How is it that Mos Def and KRS-One can bust into Jamaican Rastafarian voice whenever they want, but whenever I talk like this at the supermarket or the bank, everyone just gets quiet and looks at the floor?
Question Mark. Aus der Serie „Satzzeichen“ 2014
Rotierende Skulptur aus Lianen Findling, fluoriszierendes Klebeband, schwarze Totenkopf Büchse und Schwarz Licht
Skulptur, Objekt, Video, Installation, Fotografie
Markus Wintersberger 2014
Mother's day (May 8th) 2011 my brother asked his girlfriend of 18 years and mother of his 2 daughters to marry him.
(She said yes)
Leica M, 50mm Summilux.
Carrying his rolled sleeping bag, he told me "you're asking too many questions".
Being friendly, not prying. :-)
Question: What the heck is PONG supposed to be?
When you're playing it, it feels like the video game representation of some real-life sport. You're bouncing a ball back and forth with another player, which at first glance sounds a lot like like table tennis, AKA ping pong-- and that would seem to explain the name. And yet, PONG is two-dimensional and free of gravity. The ball goes in a straight line, at a fairly constant rate of travel. And you don't play ping pong by rotating a wheel. Come to think of it, it's not a darned thing like ping pong. So what the heck is it?
To answer this, we built this real-life Tabletop Pong game. You can read more about this project here.
Question Mark. Aus der Serie „Satzzeichen“ 2014
Rotierende Skulptur aus Lianen Findling, fluoriszierendes Klebeband, schwarze Totenkopf Büchse und Schwarz Licht
Skulptur, Objekt, Video, Installation, Fotografie
Markus Wintersberger 2014
Kaira Villa Canggu is a stunningly beautiful beach front estate completed in 2009. The villa is set in the exclusive Pantai Berawa Estate located in Canggu Bali and enjoys dramatic sunsets over the Indian Ocean each and every day. Built to the highest specification of modern and Balinese design the villa consists of five master suites with a full size billiard room, home theatre, gymnasium and grand piano.
Kaira Villa Canggu was designed as a family home with outstanding entertainment spaces by one of London’s most successful boutique property companies. Each of the five bedrooms are fully air conditioned with en-suite bathrooms with direct views over the ocean. All the floors are of traditional Merbau wood with beautiful marble bathrooms.
Please Visit our Official Website: www.bali-individually.com. If you have questions or need assistance with a reservation, please call or click to chat online or send us e-mail for inquiry, the best price and packages: sales@bali-individually.com
Part of the lovely Art Deco De La Warr Pavillion, I thought this view of the spiral staircase made it look like a large question mark. Taken with a Canon EOS 300D. Ref: D169-049
Script:
U.P. Breaking News: K. I. Sawyer Latest KC-135 Emergency Landing/Raising Safety Concerns
The following exclusive information was not reported yet by Upper Peninsula TV stations and other media.
Many safety questions remain and a military plane is officially grounded after an emergency in the skies over Marquette County, Michigan on Tues. July 8, 2014
The emergency landing of a KC-135 refueling tanker is the latest in a series of similar hydraulic incidents involving the aging fleet of Milwaukee's 128th Air Refueling Wing, Upper Peninsula Breaking News has learned.
Veteran Investigative Reporter Greg Peterson has the story:
upperpeninsulabreakingnews.wordpress.com/2014/07/09/u-p-b...
-----
Essentially a flying gas station – this Air National Guard KC-135 is grounded – following an emergency that has happened at least 5 times in the past two years to KC 135 refueling tankers from the 128th Air Refueling Wing in Milwaukee.
That's right – at least 5 times in the past two years – a KC-135 from the 128th has developed hydraulic problems resulting in emergency landings at airports around the Midwest.
The tankers are all about 50 years old.
In fact in June 2013, a reporter for Milwaukee Television station WISN TV-12 investigated a rash of KC-135 emergency landings after hydraulic warning.
Upper Peninsula Breaking News called the 128th's public affairs office to verify this important safety problem.
With overcast skies, the three-member crew of this KC-135 declared a hydraulic emergency:
Chief Don Hutchens, Forsyth Township Volunteer Fire Department:
Emergency officials from across Marquette County responded to the plane's call for help – fearing it might crash while landing – which would have been catastrophic.
The KC -135 was among several planes from the 128th Refueling Wing that have been practicing touch and goes on K.I. Sawyer's long runways.
Now the Marquette County Airport, the once vibrant K.I. Sawyer Air Force Base was a Strategic Air Command base – constantly on alert - with bomber crews ready to fly in moments.
This reporter has had the pleasure of riding on two KC-135 Refueling Tankers – as show in this photo when I worked at WLUC TV-6 in Marquette.
We refueled F-16 Jets over Lake Huron.
Then this reporter became one of only a handful of civilians to ride aboard a B-52 Bomber – this while I did features stories for the Mining Journal newspaper.
I was given this official coin of the Sawyer bomber wing and a patch – after as 12-hour flight that included Fourth of July Parades and an airshow in Grand Rapids.
This reporter hopes the officials at Milwaukee's 128th Air Refueling Wing get to the bottom of this hydraulic issues before there is a tragedy – as the large number of emergencies on this flying gas station is scary to all involved.
Greg Peterson, Upper Peninsula Breaking News
Milwaukee's 128th Air Refueling Wing
Public Affairs Office
414-944-8715
128 HQ/Public Affairs
mailto:128HQ.PublicAffairs@ang.af.mil
Milwaukee's 128th Air Refueling Wing on Facebook
Wikipedia
en.wikipedia.org/wiki/128th_Air_Refueling_Wing
Forsyth Township Volunteer Fire Department; Forsyth Township Police department
www.forsythtwpmi.org/FT%20POLICE%20DEPT.htm
Local News Coverage
abc10up.com/air-national-guard-plane-makes-emergency-land...
www.upmatters.com/story/d/story/news/15079/3fYz_NNJ0kmTs-...
www.uppermichiganssource.com/news/story.aspx?id=1067608
WISN TV-12 Investigation in June 2013:
Emergency landing prompts questions about KC-135 safety
Hydraulic problems lead to 4th in-flight emergency
June 19, 2013
www.wisn.com/news/south-east-wisconsin/milwaukee/emergenc...
www.wisn.com/news/south-east-wisconsin/milwaukee/emergenc...
www.wisn.com/news/south-east-wisconsin/milwaukee/emergenc...
Military plane makes emergency landing in Indiana
www.wisn.com/news/south-east-wisconsin/milwaukee/Military...
A plane from Milwaukee's 128th Air Refueling Wing of the Wisconsin Air National Guard is grounded and undergoing repairs after an in-flight emergency Tuesday.
For the fourth time in two months a KC-135 from Milwaukee makes an emergency landing, this time in Indiana.
The flight crew lost control of the hydraulic system and made an emergency landing in Indiana.
It's the fourth in-flight emergency in recent weeks involving four KC-135 refueling tankers.
Each of the planes is about 50 years old, which has some wondering if the aging aircraft are as safe as they should be.
Upper Peninsula Breaking News
U.P. Breaking News
Gmail:
UpperPeninsulaBreakingNews@gmail.com
Wordpress:
upperpeninsulabreakingnews.wordpress.com
youtube:
www.youtube.com/UPBreakingNews
www.youtube.com/watch?v=tocLjvEslBA
Facebook:
www.facebook.com/UpperPeninsulaBreakingNews
Twitter:
Greg Peterson
@UPBreakingNews
flickr
question: a tout le monde: set me free or a tout le monde original version.
credit:
tacticalusmc-idea
shockwave;grip and magazine
Русский Сурт-fire selector
just woitek: sight parts
comment
A joint COAP Wings, B-17 Sally B preservation, Aero Legends, and North Weald Airfield photo shoot, working with a superb group of actors portraying aircrew, ground crew and auxiliary services. While using authentic flying gear, uniforms and equipment of the period, and as far as possible historically accurate scenes were recreated to represent the period when the aircrew arrive at the aircraft, prep and board, and immediately after returning to the airfield after completing their 25th mission. The “Memphis Belle” became famous as the subject of a 1944 wartime documentary film directed by William Wyler, and became the third USAAF heavy bomber to complete 25 missions over Europe, and the first to return to the United States.
A fabulous photo opportunity and an excellently run event, huge thanks to everyone involved !
My question for this guy is, "Why? Why are you sitting outside tonight in Glasgow? It is absolutely freezing sir! You are a brave man."
I went to our local news agent to get some Diet Coke and they had left the door open. To give you an idea of how cold it is, when I got home (only a minutes walk away) the Diet Pepsi I got (56p cheaper than Diet Coke) was chilled to perfection, and this was straight off shelf of the shop. I feel sorry for the person working there.
Question, what's in a number? Answer, guts and determination!
AVIVA ENGLAND ATHLETICS U23 & U20 CHAMPIONSHIPS & World Trials 2010. Taken at the Bedford International Athletics Stadium on Sunday 20th June 2010.
What Is Theosophy?
The Secrets of The Universe Laid Bare By The Accumulated Wisdom Of The Ages
The question “What is Theosophy?” must have risen to the lips of some thousands of persons during the last three or four years, if the world is anything like what it used to be, and it is only reasonable to suppose that in nearly as many instances as the question has been put the answer has not been forthcoming, or, at least, that no satisfactory solution has been proffered. From the vastness of the subject and its utter newness to Western minds this state of things is not very much to be wondered at, but apart from that, the extreme difficulty of giving anything approaching an intelligible explanation of the word to minds permeated with WEstern ideas and moulded by Western thought and associations is so great as to render the task well nigh hopeless. Theosophy was unknown to Western intelligence – except in the form of the wildest and most improbable narratives, and those of the most fragmentary character – till some 14 years since, when Madame H. P. Blavatsky, a Russian lady who had spent the greater part of her previous life picking up strange stores of still strangers knowledge among the speculative peoples of the far East, settled in New York, and commenced the diffusion of her ideas in regard to her occult knowledge. Her most active disciple was a Colonel Olcott, in conjunction with whom the Theosophical Society was formed for objects stated below. A singular fact came out in reference to this very singular organization not very long ago; it appears that Madame Blavatsky, the president-founder, is practically the Theosophical Society one and indivisible, for while the members may be expelled to any extent, the president-founder cannot be removed, the consequence being that notwithstanding the possible loss of every single member, the society can never suffer annihilation as long as Madame Blavatsky lives, the wishes of the rest of the organization to the contrary. Theosophy has apparently produced the first and only society which it is impossible to suppress or abolish. Madame Blavatsky is now located in London, where her teachings have been met with more amusement than reverence, but the president-founder appears proof against any amount of that kind of “argument,” and disposes of it as being of as little value as the wanton smoke-curls of the weed she loves so well. Among the orthodox and the indifference – who may be placed upon pretty much the same plane as far as honest inquiry is concerned – theosophy has made no convert, but in the ranks of the ever-increasing class of speculative thinkers who have been forced to abandon the old traditional creeds the “new” gospel has received a large number of earnest followers, perhaps the most noticeable being Mrs. Annie Besant, whose succession to theosophical ranks proves – if it proves anything – that there is “something in it” worthy of investigation. In America, where the cult has taken a firmer root, the theosophists claim Edison, the great electrician, as one of their disciples, and his certificate of membership is enrolled among the society’s archives.
The subject was laid before the Croydon Socratic Society on Tuesday night, at their usual meeting at West Croydon, by no less an authority than Mr. Herbert Burrows, who, in addition to being a highly-valued friend of the society and a fellow socialistic worker with Mrs. Besant, is also an enthusiastic theosophist and a brilliant young thinker in more than one branch. The Socratics are a more than ordinarily hard-headed body, but it was plain to see that on Tuesday evening there was a lack of sympathy with the subject that boded trouble ahead, as the sequel showed. Mr. Burrows first spoke of the difficulties of handling a subject which comprehended the concentrated knowledge of the East extending over a period of possibly 20,000 years in about forty minutes, and expressed the opinion that he was quite prepared to find at the concussion fo the lecture that his hearers only matter of doubt was as to whether he was a fool or a madman, or a combination of both. He then passed on the deal with the question in the way most suited to the assembly, namely, from it scientific aspect, and remarked that theosophy was utterly and entirely opposed to the Darwinian theory, and that it dealt with the more recondite forces and laws of nature in respect of which Western investigators were as ignorant as Newton’s child upon the seashore, aye, and more so, because, to speak figuratively, they had not even the knowledge to pick up the stones. Wisely keeping clear of the phenomenal portion of his subject – for theosophical wonder-working, even if it were possible to him, would be no more convincing of the truth of theosophy than the working of a material miracle was proof of any sort of moral truth – he explained in passing that theosophy claimed to be the underlying truth of which all the great and varied religious systems were but the exoteric side, and that the Theosophical Society had been founded to accomplish three objects, (1) To be the nucleus of a universal brotherhood; (2) To promote the study of Aryan and other Eastern literatures, religions, and sciences; and (3) To investigate unexplained laws of nature and the physical powers latent in man. Now, Western science failed to accomplish the latter object in some very essential particulars, and that principally because its investigations were conducted on imperfect lines, while theosophy, working upon an entirely different lines, not only agreed with the conclusions of the Western scientist, but could find a passage beyond the dead wall which blocked the path of all our scientists at a certain point, and beyond which wall no single Western investigator had yet been able to penetrate. What was the reason of this? Possibly because Western scientists started on too limited a basis. Personally he had long ago been led to the conclusion – from the study of Huxlye’s treaties on protoplasm forces, and from Professor Huxley’s own showing the material physical sciences of the body proved rather a barrier than an assistance to the study of the powers of nature. For example, when a note of music was struck it was accompanied by numbers of other miner sounds which it was impossible for the ear to distinguish because of its inherent of its inherent defects, while at the same time the existence of the minor notes had been demonstrated ad nauseam. A defect of this kind must prove an obstacle to true investigation because of its misleading results. If that were the case man practically knew nothing at all about the forces which were behind those of which we do know or fancy we know something. This naturally led to the conclusion that if our senses were only refined and acute enough it would be possible to perceive and understand the unseen forces of nature. On the other hand, the scientists of the West, everyone of them, however profound their investigations, were met at one point in their inquiries by a dead wall which they found it impossible to pass, in a very large class of phenomena, which they found to be absolutely inexplainable by their modern science.
Theosophy boasted that it could pass this wall by reason of the storehouse of actual mental knowledge, not mere theory only, which had been stored in the minds of a few men in India and of late years in Tibet, and handed on from one to the other for thousands of years. These men were investigators themselves, and they made a secret of their knowledge for obvious reasons, because by virtue of their knowledge there were few of the processes of nature that were secret to them; they asserted that they could explain phenomena whose solution was regarded as hopeless, and that simply and entirely by their knowledge of the laws of nature. In these things they owned no supernatural influences – there is no personal god in theosophy, which is purely pantheistic – but could give a rational explanation from the phenomena of nature, according to the laws of nature, though doubtless not according to the laws of Western scientists, and by this means they claimed to obtain a clue to both the spiritual and physical nature of man. The western scientist, up to a certain point, could state how certain phenomena were manifested, but the theosophist went further, and could tell why these things were. Science was absolutely unable to explain phenomena such as hypnotism, clairvoyance, and mesmerism to anything like an adequate extent and while he knew the majority of people dismissed these things as a result of trickery and fraud, they were nevertheless established facts, and rapidly establishing themselves as practical agents of surgical treatment. Apart from that theosophy could give a clear and adequate reason why for these things, and until people could give a better explanation it was both foolish and unphilosophic for people to deny that theosophy could do so.
Mr. Burrows then divided into an intensely interesting disquisition with regard to the numerous laws of nature whose existence and demonstration is known to our modern scientists, but which have entirely baffled them in their efforts to comprehend and tabulate the same. For instance, by means of a definite arrangement of a violin, a turning for, a strong light, and a sort of sheet suspended after the style of a “magic lantern” sheet, it was found that a note of music possesses distinct and unmistakable colours, which vary with different notes. Another instrument, the pendulagram, demonstrates that a musical note possess force. The apparatus is constructed upon vibrating principles, and is fitted with a universal-jointed pen. Upon a certain note being struck certain spiral curves are recorded by the pen. Strike another not, and a different class of spirals is produced; strike the first not again, and the spirals are produced similar to those registered on the first occasion. Now, why are these spiral? That is what theosophy alone can tell, and the man who has this knowledge can practically control the forces of nature! The materialist failed to surmount the wall that stopped him, and why? Partly because he failed to recognize that there was no rigid line of demarcation between the spiritual and the material part of man. Judging by the state of clairvoyance, when the physical material senses of man were in a certain sense paralysed, the intelligent, spiritual, mental faculties of man were sharpened. Man dealt in two worlds, the outward visible world, and the inward invisible world. The latter could only come into play when the other was deadened, or, in other words, purified and refined of the presence of the material outer world. Taking another line, he showed that the theosophist and the Western scientist, by widely differing methods, agreed, step by step, that under the whole nature lay some widely-diffused basic force, and that while the Western could only tell the relation between things – as in the molecular theory – the theosophist could explain the essence of the things themselves, or rather, could get behind the relation of the things and explain why they were so related. This method, produced to its natural conclusion, must lead up to the explanation of the spiritual nature of man, and thus theosophy was seen to comprehend the great truths that underlie all the great religions of the world.
At this stage the speaker left the relatively-scientific part of the question – which is at once its explanation and its raison d’eire – and passed on to deal with the teachings of theosophy, which is much more easy to follow. The very name is a clue, for “theosophy” (knowledge of or about God – the term God being universally accepted, not in the sense of a personal anthromorphic God, but as including the whole of both the known and the unknown) implies knowledge or wisdom respecting the absolute. It is sometimes also called the wisdom-religion because it professes to have had from time immemorial the knowledge of all the laws governing the spiritual, the moral, and the material. The reason why this knowledge has not been imparted to all is obvious – a man with such knowledge would have the lives and interests of his fellows who were not equally enlightened entirely at his disposal. The existence of three abnormal powers has been recognised, as a matter of fact, in plain, practical, prosy Germany, where stringent laws have already been passed against the exercise of hypnotic powers – such as those demonstrated by the Rev. Arthur Tooth at Woodside the other day – by unqualified persons. It is easily seen that if such laws are necessary to restrain the persons who do not fully comprehend the feeble powers they undoubtedly possess, the necessity would be vastly greater in the case of persons who have exhaustive knowledge of far greater powers. Hence in the interests of the race, the theosophists say, the knowledge is jealousy guarded in a few minds, although it is acquirable by anyone who will go through the long and tedious mental, physical, and spiritual training necessary to that end, for theosophists hold that the knowledge they possess can only be obtained by the careful refinement of the spiritual entity from the obscurations of the material physical, a process involving purity of word, thought, idea, and action. It is claimed that the theosophist has ascertained by actual experience that man, instead of consisting simply of body, soul, and spirit, is a septenary, or seven-partite being. The first division is the physical body, which acts as the vehicle for all the other principles; then there is the vital principle common to all animals; and the next is the astral, or the double or phantom body. Theosophists believe that the adept (a person who has attained to the higher knowledge) can separate his higher spiritual principle from the physical, and travel whither he will in the guise of the astral body, leaving the physical in a state of trance. The fourth, which forms the last of what is called the lower principles, is the seat of the animal desires and passions. Teh three higher principles consist (1) of the mind or intelligence (which has two aspects, one towards the lower and one towards the higher) ; (2) the spiritual soul, which forms the vehicle for (3) the spirit itself. Now, with regard to this “spirit” may be introduced one of the vital principles of theosophy. It is believed as an actual fact that the spirit in man is the only real and permanent part of his being, the rest of his nature being variously compounded, nad consequently always resolving into other compounds. The spirit of every man is said to spark fo the Divine Whole, whence it comes by cyclic or evolutionary procedure through every form of matter till it reaches its highest form – self-consciousness – in man. From the human enthrallment the spirit, according to its efforts while in that condition, passes at the death of the body towards the higher (i.e. towards re-absorption in the Divine Whole), or else downwards into the lower forms of matter, thence to “work out its own salvation,” or return to self-consciousness in the human. In its upward course the divine spark is u undergoing repeated incarnations through the vegetable, mineral, animal, and human states ; in each of these it is latent, but it is only manifest in man. The spirit retains its individuality during the whole progress from its origin to its reunion to the Divine, and exists successively in various races and planets.
The discussion that ensued beggars description from the fact that nearly everybody who spoke seemed to have failed to grasp the bearings of the subject. This was only natural under the circumstances – the explanation of a single page of a theosophical “educational” tract is sufficient to make a man’s hair curl if he has not been initiated – but the lecturer dealt lightly with his critics in his reply. The latter, by the way, did not commence till nearly 11 o’clock, and was principally devoted to the removal of misconceptions. From a quantity of propagandist leaflets – on of which (“Karma as a Cure for Trouble”) strangely reminded one of a patent medicine puff – it was seen that the practical side of theosophy is of no little importance from teh social point of view. One of the essentials to spiritual development is “the entire eradication of selfishness in all forms, and the cultivation of broad, generous sympathy in and effor for the good of others,” and another stipulates for “the careful performance of every duty belonging to one’s station in life, without desire for reward, leaving results for Divine law.” Apart from this, theosophy professes to explain the contrast and unisions of the world’s faiths and the common foundations underlying them all ; the existence of evil, suffering, and sorrow; social and individual inequalities, contrasts, and antithesis; accidents, misfortunes, and untimely deaths; the failure of conventional religions to greatly extend their areas, reform abuses, reorganize society, expand to the idea of brotherhood, abate discontent, diminish crime, elevate humanity, and adequately realise in individual lives the ideal they professedly uphold. These form only a small portion of the large order theosophists are ready to fill, but if they can only get believers in their strange tremendous system to go heartily in for spiritual development on the lines mentioned above, there are plenty of folks in this world who will be glad to find a place for them.
SOCIALCRAFT EXHIBITION UNVEILED AT CAFAM!
October 22 to December 31, 2006
In response to the environmental, political, and social questions of our time, the exhibition
Street Signs and Solar Ovens: Socialcraft in Los Angeles opens at the Craft and Folk Art
Museum on October 22, 2006. Curated by the Journal of Aesthetics and Protest, Street Signs
and Solar Ovens offers an insight into how Southern California individuals and communities
creatively take action to defy the notion that a socially conscious lifestyle is out of reach. The
resulting creations are expressions of both function and artistry that offer inspiration for
proactive living.
Located at the crossroads of grassroots activism and personal creative expression, the term
socialcraft suggests the crafting of a society as much as it describes the making of objects
Street Signs and Solar Ovens will feature protest art meant for public display such as handcrafted
demonstration signs, posters, t-shirts, as well as examples of instruments for
conscious living such as eco-friendly and alternative energy home appliances. This exhibition
will present a diverse and original array of artwork created in reaction to a wide range of issues
facing our community.
Participating artists include Edith Abeyta, Steven Anderson, Lisa Anne Auerbach, Mike
Blockstein, Chris Burnett, C.I.C.L.E., Code Pink, National Center for the Preservation of
Democracy, Center for the Study of Political Graphics, Sandra de la Loza, Sam Durant, Eric
Einim, Karl Erickson, Fallen Fruit, Finishing School, Gaian Mind, Fritz Haeg, Laura Howe, Karen
Lofgren, Kelly Marie Martin, Matrushka, Christopher Nyerges, Path to Freedom, Beth Peterson,
Sheila Pinkel, Oliver Ressler and David Thorne, Oscar Sanchez, The Arroyo Arts Collective,
The Phantom Street Artist, The South Central Farmers, Christian Ulke, Votan, Allison Wiese.
“Street Signs and Solar Ovens is meant to be a starting point for further discussion and
action. The original and inventive artwork in this exhibition demonstrates the personal power of
individuals to implement community change,” says Maryna Hrushetska, Director of CAFAM.
About the Curators
The Journal of Aesthetics and Protest (http://www.journalofaestheticsandprotest.org/) is a selfdescribed
"weirdo thinktank" that has published a magazine and completed various art and
curatorial projects since 2001. The Journal aims to proactively participate in the creation of a
better world by presenting cutting edge ideas.
About The Craft and Folk Art Museum
SOCIALCRAFT EXHIBITION UNVEILED AT CAFAM!
October 22 to December 31, 2006
In response to the environmental, political, and social questions of our time, the exhibition
Street Signs and Solar Ovens: Socialcraft in Los Angeles opens at the Craft and Folk Art
Museum on October 22, 2006. Curated by the Journal of Aesthetics and Protest, Street Signs
and Solar Ovens offers an insight into how Southern California individuals and communities
creatively take action to defy the notion that a socially conscious lifestyle is out of reach. The
resulting creations are expressions of both function and artistry that offer inspiration for
proactive living.
Located at the crossroads of grassroots activism and personal creative expression, the term
socialcraft suggests the crafting of a society as much as it describes the making of objects
Street Signs and Solar Ovens will feature protest art meant for public display such as handcrafted
demonstration signs, posters, t-shirts, as well as examples of instruments for
conscious living such as eco-friendly and alternative energy home appliances. This exhibition
will present a diverse and original array of artwork created in reaction to a wide range of issues
facing our community.
Participating artists include Edith Abeyta, Steven Anderson, Lisa Anne Auerbach, Mike
Blockstein, Chris Burnett, C.I.C.L.E., Code Pink, National Center for the Preservation of
Democracy, Center for the Study of Political Graphics, Sandra de la Loza, Sam Durant, Eric
Einim, Karl Erickson, Fallen Fruit, Finishing School, Gaian Mind, Fritz Haeg, Laura Howe, Karen
Lofgren, Kelly Marie Martin, Matrushka, Christopher Nyerges, Path to Freedom, Beth Peterson,
Sheila Pinkel, Oliver Ressler and David Thorne, Oscar Sanchez, The Arroyo Arts Collective,
The Phantom Street Artist, The South Central Farmers, Christian Ulke, Votan, Allison Wiese.
“Street Signs and Solar Ovens is meant to be a starting point for further discussion and
action. The original and inventive artwork in this exhibition demonstrates the personal power of
individuals to implement community change,” says Maryna Hrushetska, Director of CAFAM.
About the Curators
The Journal of Aesthetics and Protest (http://www.journalofaestheticsandprotest.org/) is a selfdescribed
"weirdo thinktank" that has published a magazine and completed various art and
curatorial projects since 2001. The Journal aims to proactively participate in the creation of a
better world by presenting cutting edge ideas.
About The Craft and Folk Art Museum
SOCIALCRAFT EXHIBITION UNVEILED AT CAFAM!
October 22 to December 31, 2006
In response to the environmental, political, and social questions of our time, the exhibition
Street Signs and Solar Ovens: Socialcraft in Los Angeles opens at the Craft and Folk Art
Museum on October 22, 2006. Curated by the Journal of Aesthetics and Protest, Street Signs
and Solar Ovens offers an insight into how Southern California individuals and communities
creatively take action to defy the notion that a socially conscious lifestyle is out of reach. The
resulting creations are expressions of both function and artistry that offer inspiration for
proactive living.
Located at the crossroads of grassroots activism and personal creative expression, the term
socialcraft suggests the crafting of a society as much as it describes the making of objects
Street Signs and Solar Ovens will feature protest art meant for public display such as handcrafted
demonstration signs, posters, t-shirts, as well as examples of instruments for
conscious living such as eco-friendly and alternative energy home appliances. This exhibition
will present a diverse and original array of artwork created in reaction to a wide range of issues
facing our community.
Participating artists include Edith Abeyta, Steven Anderson, Lisa Anne Auerbach, Mike
Blockstein, Chris Burnett, C.I.C.L.E., Code Pink, National Center for the Preservation of
Democracy, Center for the Study of Political Graphics, Sandra de la Loza, Sam Durant, Eric
Einim, Karl Erickson, Fallen Fruit, Finishing School, Gaian Mind, Fritz Haeg, Laura Howe, Karen
Lofgren, Kelly Marie Martin, Matrushka, Christopher Nyerges, Path to Freedom, Beth Peterson,
Sheila Pinkel, Oliver Ressler and David Thorne, Oscar Sanchez, The Arroyo Arts Collective,
The Phantom Street Artist, The South Central Farmers, Christian Ulke, Votan, Allison Wiese.
“Street Signs and Solar Ovens is meant to be a starting point for further discussion and
action. The original and inventive artwork in this exhibition demonstrates the personal power of
individuals to implement community change,” says Maryna Hrushetska, Director of CAFAM.
About the Curators
The Journal of Aesthetics and Protest (http://www.journalofaestheticsandprotest.org/) is a selfdescribed
"weirdo thinktank" that has published a magazine and completed various art and
curatorial projects since 2001. The Journal aims to proactively participate in the creation of a
better world by presenting cutting edge ideas.
About The Craft and Folk Art Museum
The Concept:
a. Type your answer to each of the questions below into Flickr Search.
b. Using only the first page, pick an image.
c. Copy & paste each of the URLs for the images into fd's mosaic maker.
The Questions:
1. What is your first name? Rachel
2. What is your favorite food? Homemade Pasta
3. What high school did you go to? Colchester Christian Academy
4. What is your favorite color? Lilac
5. Who is your celebrity crush? Darren Hayes
6. Favorite drink? Whiskey
7. Dream vacation? Ancient Egypt
8. Favorite dessert? Dark Chocolate
9. What you want to be when you grow up? Mother & Artist
10. What do you love most in life? God & People
11. One Word to describe you: Curious
12. Your Flickr name: SeaOrchid
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1. Rachel, 2. Homemade Pasta, 3. St Botolphs, Colchester, 4. For Sam, 5. Darren Hayes - Insatiable, 6. Whiskey Sour, 7. Idyllic, 8. Dark Chocolate, Raspberry Cake & Chocolate-Ginger Mousse, 9. Mother Earth - Unknown Artist, 10. `169 | High.., 11. Stay away from me weirdo !!, 12. Saying Goodbye
Created with fd's Flickr Toys.
Most people know this, but: photos are not mine, of course. Meant for tribute/inspiration/linkage purposes only.
It's physically impossible to implement John Tory's plan to put heavy rail down Eglinton West without tunnelling or taking away street space. (Photo by Marc Demouy)
Question Mark. Aus der Serie „Satzzeichen“ 2014
Rotierende Skulptur aus Lianen Findling, fluoriszierendes Klebeband, schwarze Totenkopf Büchse und Schwarz Licht
Skulptur, Objekt, Video, Installation, Fotografie
Markus Wintersberger 2014
Question Mark. Aus der Serie „Satzzeichen“ 2014
Rotierende Skulptur aus Lianen Findling, fluoriszierendes Klebeband, schwarze Totenkopf Büchse und Schwarz Licht
Skulptur, Objekt, Video, Installation, Fotografie
Markus Wintersberger 2014
Le 18 septembre 2019 en début de soirée, j'arrive ā Sion par un bus assurant la liaison Avignon-Lyon-Genève-Sion. Alors que je m'apprête à rejoindre mon hôte du soir je profite du paysage que je surplombe. Le coucher de soleil donne ā la ville de Sion un caractère surnaturel, les nuages changent de couleur, les lampadaires s'allument, le château de Tourbillon illumine le paysage. Après avoir fait du couchsurfing -première expérience très positive-, je débute le lendemain mon excursion de deux semaines de balade dans le Val d'Hérens au cœur du Valais. Chargé de mon paquetage d'une dizaine de kilos, j'occupe la matinée de mon premier jour d'excursion par l'achat de produits locaux. Pas question de tomber en panne sèche ā 3000 mètres d'altitudes. Un saucisson, du fromage de la région – l'Étivaz-, du chocolat noir -Ovomaltine « C'est de la dynamite ! »-, des fruits secs et c'est parti. Avant de quitter Sion je profite de l'ambiance du centre ville de bon matin. Un passant solitaire traverse la place de la Planta. Du ciel transparaissent quelques rayons du soleil. Atemporel. En début d'après-midi, l'autobus m'amène ā Thyon-les-collons. Arrivé ā environ 2000 mètres d'altitude, je débute ma marche dans un paysage grandiose. Première impression : la connexion avec le ciel, l'impression d' être au dessus de tout... ou presque. Des nuages au loin m'invitent ā monter plus haut, les cols des montagnes ā les gravir pour y découvrir ce qui s'y cache derrière. Je traverse les steppes et gazons alpins, il y a beau temps. La végétation que je croise est luxuriante, colorée et diversifiée. Je croise peu de touristes.
Durant les trois premiers jours, j'essaye de prendre un rythme. J'essaye d'atteindre en fin de journée les points que je me suis fixé comme but en début de journée. Je n'y parviens pas. Non pas que physiquement je sois éreinté par le dénivelé que je commence ā ressentir dans les cuisses et ischio-jambier, mais par les nombreux arrêts que je m'autorise pour faire des sessions photographiques. Poser ā terre les bâtons de marche, enlever le sac ā dos, sortir l'appareil photo, cadrer, faire la photographie, ranger l'appareil, réajuster les sangles de maintient, remettre le sac sur le dos, s'abaisser et prendre les bâtons de marche. Reprendre la marche. Toute une opération qui au bout d'un temps me fait plutôt jeter ā terre les bâtons, poser un peu ā la va vite le sac ā terre et répéter toutes ces opérations. Mais cette légère contrainte est largement compensée par l'étonnement, l'admiration, l'ébahissement que j'ai d'être face ā un tel paysage. Une faune et une flore sauvage, laissée ā l'état de liberté. C'est un paysage de caractère qui invite ā la plénitude. Quelques rares habitations qui se perdent dans un paysage montagneux. Le voisinage ne semble pas être une question contraignante. Je m'imagine alors le mode de vie que doivent avoir ces gens qui vivent dans ces habitats le temps d'une saison... peut-être ā l'année. Je prends conscience qu'en montagne, la fraîcheur se fait rapidement sentir dès que le soleil n'illumine plus le flanc de montagne sur lequel vous êtes. En septembre, selon ou l'on se trouve, 17h est l'heure à laquelle il est légitime de se soucier de l'endroit du coucher. Le premier jour, je fais l'erreur de tarder dans le choix du lieu du bivouac. À 19h je commence ma recherche. Après une heure et demie je parviens ā trouver un compromis. En sous-bois, sur le flanc d'un sol pentu, je compense alors les aléas du terrains en mettant en boule quelques habits dans la tente. Je dîne - bien grand mot quand la casserole est ā la fois l'outil de cuisson, l'assiette pour le plat principal et le contenant du thé en fin de repas. Ma première nuit est fraîche, l'idée de dormir dans un sous-bois rend l'atmosphère humide, le froid ressenti comme étant davantage prégnant.
Le lendemain je repars en bonne forme. Je continue de longer le fleuve de la Dixence qui se trouve en contrebas du chemin que j'empreinte. Pause ravitaillement pour récupérer ā une source de l'eau et remplir ma gourde de 2 litres. Il n'est pas rare de croiser des troupeaux sur mon chemin mené ou pas par des éleveurs. Au deuxième jour de marche, Thyon-les-collons est ā peine visible. Je croise de-ci, de-là des maisonnettes, des troupeaux sur mon chemin. Le dénivelé se fait plus marqué et le poids du sac se fait davantage sentir sur les épaules. Pause déjeuner. Le paysage se fait de plus en plus montagneux, les roches noires contrastent avec les couleurs ocres, jaunes pétantes des fourrages. Il me faudra trois jours pour arriver au niveau du Lac des Dix (2365m) et de son barrage aux dimensions impressionnantes. D'une hauteur de 235 mètres, long comme deux terrains de football mis bout ā bout, ce barrage est d'une profondeur de 200 mètres ā sa base et d'une quinzaines de mètres ā son point le plus haut. Son poids serait égal ā celui de la grande pyramide de Khéops en Egypte. De telles dimensions permettent au barrage de la Grande Dixence de contenir les 400 millions de m3 d'eau du lac, développant une puissance électrique record de 2000 MW ce qui lui permet d'être considéré comme le plus haut barrage-poids du monde. Un tel spectacle est étonnant. 15 mètres de marche permettent de constater de l'exploit de cette architecture. D'un coté distant de quelques mètres le lac de la Dixence calme et paisible, de l'autre côté la vallée qui s'étend 200 mètres plus bas. À perte de vue des vallons, montagnes, des pics. Au loin, la ville de Sion.
Première nuit ou les étoiles se révèlent avec une pollution lumineuse réduite. La voûte céleste se laisse prendre en photographie en pause lente. Il n'est pas rare durant les quelques nuit que je passe proche d'une forêt, d'un bois ou d'un ruisseau de me réveiller plusieurs fois la nuit, saisi par le froid. La couche supérieure de la tente gèle parfois. Par mégarde je laisse deux habits posés sur la tente pour qu'ils sèchent à l'extérieur. Durant la nuit, les cristaux de glaces se forment et les gèlent entièrement. Les débuts de journées sont fraîches et reculent mon heure de départ. La solution ā défaut d'avoir des moufles pour maintenir les mains au chaud : avoir des chaussettes aux mains. À 10h le soleil réchauffe l'atmosphère, les habits sèchent et je peux faire ma toilette et un petit bain frigorifique dans le Torrent de Chenna ā 10h du matin. La route qui mène au barrage de la Grande Dixence est tortueuse, je n'aurai pas ā l'emprunter, prenant un chemin de terre qui y mène directement. Il me fait passer par une succession de tunnel creusé dans des flancs de montagne. Le soir, sans réseau 4G, je campe ā la pointe du lac de Dix. Seul, sans pollution lumineuse, sonore, humaine. J'ai l'impression d'être en proie ā la nature, à une solitude qui ne fait pas peur, mais ou tout est possible. Le passé ou le futur lointain n'est pas dans mes pensée. Seul le présent et ses alternatives temporelles proches m'occupent l'esprit. Je trouve un lieu où dormir et installe la tente. Rapidement je me lave grâce ā l'eau d'un ruisseau qui coule. Je prépare à manger, déguste face à un paysage qui s'obscurcit. La nuit tombe, des nuages se découpent sur les pics des montagnes. Je m'endors avec le seul bruit du vent qui tapote sur la toile de tente.
4ème journée, je quitte le lac des Dix pour me rendre au col de Riedmatten en passant par le pas de chèvre (2919m). Je me lève ā 5h du matin. Ma première action ? Prendre un petit-déjeuner à base de chocolat, fruits secs variés, fajitas, patte d'amande avec un peu de chocolat aussi. Un petit coup de toilette puis je m'occupe de trier, ranger le matériel pour qu'il tienne dans les 50 litres du sac ā dos. Au fur et à mesure des jours qui passent je dois avouer que cette action répétitive me lasse un peu mais devient un rituel qui marque le début et la fin de la journée. Je débute la marche alors que le soleil se lève sur les pics de montagnes et la vallée au loin. La montée se fait de plus en plus pentue. Je traverse le Torrent de Cheilon. Peu ā peu, le chemin de caillou se transforme en chemin symbolique ou seul les balises en indiquent concrètement la trajectoire. La flore se fait plus rare, le paysage imposant se fait plus abrupte, le dénivelé s'affirme. Je ne m'aide plus seulement de mes jambes mais aussi de mes mains pour gravir. Je m'attarde un temps face au mont Blanc de Cheilon et ā son glacier. Observation contemplative. Arrivé au Col de Riedmatten, je laisse derrière moi les roches, pierres et une flore qui se fait rare pour y découvrir les steppes qui mènent vers le lac de Moiry. Le paysage environnant est entrecoupé de pics et de pentes dans un écrin de nature sauvage. Je vois dans le Glacier de Tsijore Nouve une tête de mort... En début d'après-midi j'entame ma descente vers Arolla (2000m) dominée par le mont Collon en arrière plan. Arrivé ā Arolla, les nuages s'obscurcissent... J'empreinte un pont de singe qui tangue ā chaque pas dans un rebond lancinant. Une sensation amusante qui donne l'impression d’être plus léger, d'avoir le pas hésitant.
Je campe le soir près de la Sage, dans un champs qui en apparence semble appartenir à personne. La nuit fut entrecoupée par une pluie battante et des rafales de vent. Le lendemain je me réveille avec une brume qui se dissipe. Ayant plutôt l'habitude de côtoyer des architectures de béton je quitte la Sage et ses chalets de bois qui semblent venir d'une autre époque. L'objectif que je me fixe ā la mi-journée c'est d'arriver au Lac Bleu, réputé pour se situer dans un écrin de nature sauvage, avec une eau d'une couleur bleu vive - résultant de l'action conjuguée des algues et des argiles glaciaires-. Sur le chemin qui monte au lac, en pleine forêt, alors que je remets une sangle de mon sac à dos, je me fais surprendre par le bond d'un cerf adulte qui fend les fourrages à une vitesse éclair. La scène se déroule face à moi à une trentaine de mètres. Pas un seul bâtiment aux alentours. La nature. Elle m'invite ā un imaginaire digne des films de fantasy comme le Seigneur des Anneaux ou encore à me plonger dans l'ambiance cinématographique d'une période Moyenâgeuse où les croyances et rituels étaient connectés à la nature. Une époque où la démographie humaine était moins importante, où la valeur humaine était autre. Peu de temps m'en faut pour arriver au Lac Bleu. Vu l'heure, je décide de laver et faire sécher au soleil mes vêtements sales. Je mets en place un dispositif d'étendoir assez incongru en utilisant mes bâtons de marche et la table de camping qui se trouve sur une butte en surplombant le lac. 1h. 2h. Le soleil se couvre peu ā peu, malgré des rafales de vent bien présentes, le linge ne sèche pas. 3H, je commence ā me dire que je ne pourrais pas continuer plus loin ma marche de la journée. 19h30. J'installe la tente pour me réchauffer – connaissant la fraicheur des nuits proches d'une source d'eau-. Je décide de faire du feu avec un briquet, quelques brindilles et des branches ramassées de ci de-là. Sans succès. Nuit tombante depuis le lac bleu. Cette nuit fut la plus difficile. Je me réveille plusieurs fois durant la nuit, me réchauffe les doigts en allumant un briquet, entasse mes habits les uns par dessus les autres. À quelques centaines de mètres je traverse ce qui semble être un village abandonné. Une inscription surplombe l'un des chalets : « Le petit chalet ». Le lendemain je prends la route pour les Haudères (1454m), charmant village de vallée où tous les bâtis ou presque sont en bois. Traversant les forêts Valaisannes, je prête l'oreille ā plusieurs coups de feu. En cette basse saison, les chasseurs sont plus présent dans les forêts que les randonneurs. Je fais d'ailleurs la rencontre de trois d'entres eux. Le premier est pris en photographie sur smartphone par sa femme alors qu'il porte ā bout de bras un cerf tel un trophée. Le second lorsque je croise un chasseur porter sur son dos un cerf. Cette rencontre me permets de discuter avec lui sur sa pratique. Je suis notamment étonné de le voir redescendre de si bonne heure (8h) avec déjà un cervidé mort sur le dos. Il m'explique qu'il a tué l'animal la veille, l'a vidé de ses entrailles, a dormi dans une cabane de chasseur et qu'il redescend ā son véhicule pour aller vendre la bête ce matin. Curieux de son arme, il me montre ses cartouches et son viseur d'une précision de plus de 500 mètres. Je le prends en photographie avant que chacun nous reprenions nos routes. À la mi-journée, je décide que je dormirai dans un camping avec plus de confort ā la clef. Avant d'entrer dans les Haudères, je fais la rencontre de plusieurs chalets fleuris nichés sur le flanc de la montagne. Je pourrais presque m'attendre ā ce que Bilbon Sacquet sorte avec un lot de pinte de Gandalf’s Ale, de Bilbo’s Beer ou encore de Frodo’s Lager. Ca n’arrivera pas, mais je m'amuse ā me l'imaginer. Arrivé ā Les Haudères je découvre un centre-village tout fait de bois et de pierres. Deux artères coupent le village d'Est en Ouest et du Nord au Sud. Je passe face au Garage des Alpes, atelier de réparation automobile pour me rendre jusqu’à l'auberge-camping Molignon, endroit ou je dormirai pour la nuit.
À minuit il se met à pleuvoir durant plusieurs heures. De bon matin je croise dans le camping un touriste qui me déconseille de randonner jusqu'au Col de Torrent avec la météo qu'il y a eu la veille. Les sommets sont enneigés. Je décide de me prendre une journée de repos et vais en direction d'Evolène (1371m) pour m'y acheter des moufles afin d'éviter le froid ressenti parfois durant la nuit ou pour éviter le frottement de la paume sur les bâtons de marche. Le lendemain en direction de La Sage je croise les dernières maisons. Alors que je continue mon ascension, derrière moi l'orage semble se profiler sur les Haudères et Evolène. Je continue la marche en espérant que la météo ne se dégrade pas trop. Arrivée dans les nuages.
J'expérimente ma première nuit à 0 degré à 2700 mètres d'altitude sur le flanc de montagne ā 300 mètres du Col de Torrent. Les nuage sont en formation, j'ai la tête dans les nuages. Levé ā 7h du matin je pars en direction le Col de Torrent ā 2916 mètres d'altitude. Le chemin de traverse me mène jusqu'au lac de Moiry (2249m) d'un bleu étonnant et son barrage qui surplombe la vallée. Son barrage voûte situé dans le canton du Valais en Suisse est localisé au-dessus du village de Grimentz. Il a été mis en service en 1958 après 4 ans de construction. Je m'endors près du pas de Lona (2787m) sous une nuit étoilée. Le lendemain matin, c'est la tête dans les nuages et le brouillard que je débute mon excursion matinale avec l'impression d'assister ā un spectacle, un ballet où les nuages glissent cotonneusement sur les flancs de montagne. Quelle sensation de solitude. Dans l'après-midi j'atteins la cabane des Becs de Bosson ā 2983 mètres d'altitude puis la pointe de la Tsevalire ā 3026 mètres. Je finis la journée bien fatigué proche de la Becca de Lovegno à près de 2700m ou j'y passe la nuit. 18h, le soleil se couche derrière les crêtes. Je passe ma nuit la plus fraiche, -2 degré était annoncé par la météo locale. Je ne dors pas bien, me réveille souvent. Mon pantalon, le sac ā dos et tout ce qui peut tenir chaud est empilé au dessus de moi sur le sac de couchage. Durant un court moment, je décide d'allumer le réchaud pour réchauffer mes doigts.
Le lendemain je me repose durant deux heures proche du lac du Louché (2567m), situé dans un écrin de nature marécageux, isolé et préservé de toute activité humaine. Cet endroit est l'un des plus silencieux de toute mon excursion. Pas de bruit. Celui du vent par intermittence. Seul les trainées de condensation d'un avion haut dans le ciel marque la réalité de notre époque et renforce mon extase sonore et visuelle face à un tel lieu. Je prends en photographie la Gentiana Verna, première de la saison qui occupe avec parcimonie les prairies subalpines. Je reprends la marche pour me rendre au Mont-Noble ā près de 2670m. Une fois franchie cette étape je ne cesse de descendre en altitude en passant par Mase (1301m) pour me rendre aux grottes de Combioula qui se trouvent dans les gorges de la Borgne. La source chaude de ces grottes permet de profiter d'une eau à une vingtaine de degrés tout en admirant le paysage environnant. La rivière Borgne qui passe ā quelques mètres est bien plus froide. Le lendemain je me rends direction Hérémence pour y découvrir les pyramides d'Euseigne qui font partie des caractéristiques géologiques impressionnantes du territoire. Je me rends ā Vex (939m). Plus tôt dans la journée j'avais passé un coup de téléphone pour y réserver une nuit en camping.
Arrivé lā-bas, je suis reçu par le gérant. Il a l'allure imposante d'un biker de film américain des années 80. Le bandana autour de la tête, assez petit et trapu, la bedaine en supplément. Débute alors un quiproquo où je lui annonce avoir réservé un emplacement de tente pour la nuit. Lui me dit que non. La fatigue n'aidant pas, j'affirme mon point de vue. Quiproquo qui abouti ā ce que la discussion se dégrade. Je décide de partir promptement, n'ayant pas envie d'avoir à faire à ses chiens. Je me rends compte que l'erreur venais de moi et que le camping en question où j'avais une place de réservée était ā Sion au camping Valcentre (500m). Je repense ā cet épisode ubuesque tout en marchant. En bande dessinée ça aurait fait le gag. 17h. Vite il me faut accélérer le pas pour me rendre sur place. Le coup du sort jouant en ma défaveur ou bien car j'étais désinformé, je prends un chemin balisé pour les randonneurs qui me mène à... un cul de sac ou plutôt à un chemin condamné. Du fait de la chute de pierres il y avait quelques mois de cela, la passerelle qui surplombe La Borgne n'est plus. Voyant l'heure filer, je décide tout de même de traverser la rivière le sac ā dos tenu les bras en l'air. Me croyant libéré de cette histoire d'éboulis de pierres je fais face à deux autres reprises à des culs de sac ou des portions de chemin fragilisés. Je me dépêche de les franchir en prenant un maximum conscience des points d'équilibres qui sont optimum pour ma traversée de ces obstacles. Je quitte la rivière et rejoint les champs de vigne. En fin de journée sur les coups de 19 heures j'arrive au camping de Sion fatigué mais content d'avoir réussi à atteindre mon point d'étape de la journée. Les deux jours qui suivent me permettent de faire des emplettes (surtout des plaquettes de chocolat) et de préparer mon retour en France. Je prends le bus le 4 octobre tout en me disant que je reviendrais un de ces jours parmi ces paysages Suisse afin d'en découvrir davantage.