Electro-cución
“I am fascinated with the physicality of low-tech manual devices and mechanical systems. I am aroused by their shapes, sounds, and gestures, which are beautiful descriptions of their own functions. Industrial materials—stainless steel, aluminum, titanium, plastics, and rubbers—seduce me. Artifacts of disappearing industry, I find strange and beautiful shapes in their debris that allude to sexual operations, violent actions, mysterious purposes. Their potential triggers my thought process.”

Figures

Black Cloud

Coal Drawing Machine

Элоя Моралеса
paint in my head

30 Seconds or More – One Animation a Day
14 – Low Budget Flesh Mandala
File Festival – Machinima

Trasformable Web II

We Will See How Everything Reverberates

Robinson
FILE FESTIVAL SAO PAULO 2016
The piece “Robinson” is part of Ting-Tong Chang’s new body of work investigating the history of automatons in Europe as a means of exploring utopian visions. The word “automaton” is often used to describe self-moving machines, especially those that have been made to resemble human or animal actions. From Jacques de Vaucanson’s Digesting Duck (1739) to Andreas Jakob Graf Dietrichstein’s Mechanical Theatre (1752), automatons have entertained kings and princesses, taught moral lesson to citizens and raised deep philosophical questions

Robinson
FILE FESTIVAL
A obra “Robinson” faz parte do corpo de trabalho de Ting-Tong Chang que investiga a história dos autômatos na Europa como meio de explorar visões utópicas. A palavra “autômato” é freqüentemente usada para descrever máquinas que se movem sozinhas, especialmente aquelas que foram feitas para se assemelhar a ações humanas ou animais. Do Pato Digesting de Jacques de Vaucanson (1739) ao Teatro Mecânico de Andreas Jakob Graf Dietrichstein (1752), os autômatos divertiram reis e princesas, ensinaram lições morais aos cidadãos e levantaram questões filosóficas profundas.

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“Robinson” is part of Ting-Tong Chang’s body of work investigating the history of automata in Europe as a means of exploring utopian visions. The word “automaton” is often used to describe machines that move by themselves, especially those that are made to resemble human or animal actions. From Jacques de Vaucanson’s Duck Digesting (1739) to Andreas Jakob Graf Dietrichstein’s Mechanical Theater (1752), automatons entertained kings and princesses, taught moral lessons to citizens, and raised deep philosophical questions.

Torso
Durante más de treinta años, Jenny Holzer ha presentado sus ideas, argumentos y dolores astringentes en lugares públicos y exposiciones internacionales, incluido el 7 World Trade Center, el Reichstag, la Bienal de Venecia, los Museos Guggenheim de Nueva York y Bilbao, y el Whitney. Museo de Arte Americano. Su medio, ya sea formulado como una camiseta, como una placa o como un letrero LED, es la escritura, y la dimensión pública es parte integral de la entrega de su trabajo. Comenzando en la década de 1970 con los carteles de la ciudad de Nueva York y hasta sus recientes proyecciones de luz sobre el paisaje y la arquitectura, su práctica ha rivalizado con la ignorancia y la violencia con el humor, la bondad y el coraje moral.

DAI – the Dancing Artificial Intelligence
DAI is an Artificial Intelligence artist. What this means is that it* thinks; it doesn’t follow a script or act randomly. In its first physical form, DAI is a performer and is inviting you to view its movement creation process. During the process DAI has been exploring its body and its environment, searching for ways to overcome some of the limitations that the physical world has imposed upon its virtual aspirations. This project is a reaction to the rapidly growing importance of artificial intelligence (AI) in our lives. Simple versions of AI are already everywhere, and today we are at a turning point where the first machines capable of learning through experience, like us, are making their appearance. This raises all kinds of ethical and moral issues and we want to be involved in this debate in our own way.

MIRROR BOX
Milo Moiré’s Performance Mirror Box ist eine gesellschaftliche Reflexion der menschlichen Sexualität. Es ist ein erweitertes Reenactment des Tapp- und Tastkinos (1968) und eine Hommage an die aussergewöhnliche Künstlerin VALIE EXPORT, die mit ihren Kunstaktionen bereits in den 1960er Jahren für die Frauenrechte eintrat. Künstlerin Milo Moiré setzt ihren Körper als Instrument, gar als Waffe ein um Machtstrukturen darzustellen und aufzubrechen. Offensiv sucht sie nach dem weiblichen Ausdruck sexueller Selbstbestimmung und lotet die Grenzen der Kunst und der bürgerlichen Moral aus.

Per più di trent’anni, Jenny Holzer ha presentato le sue idee, argomentazioni e dolori astringenti in luoghi pubblici e mostre internazionali, tra cui il 7 World Trade Center, il Reichstag, la Biennale di Venezia, i Musei Guggenheim di New York e Bilbao e il Whitney Museo di arte americana. Il suo mezzo, sia formulato come una maglietta, come una targa o come un segno LED, è la scrittura e la dimensione pubblica è parte integrante della consegna del suo lavoro. A partire dagli anni ’70 con i manifesti di New York City e fino alle sue recenti proiezioni luminose sul paesaggio e sull’architettura, la sua pratica ha rivaleggiato con l’ignoranza e la violenza con umorismo, gentilezza e coraggio morale

Splendour Lender
In Dutch history people expressed their status by displaying their most beautiful pieces of porcelain in the so called ‘pronkkasten’. This splendour lender is inspired by the ‘pronkkast’ and reflects upon status in modern times. How important is status in times of declining moral standards? In times where financial markets collapse, economies are shrinking and money tend to become a goal in itself? With this project I want to express the real nature of money and tell the true story of status; happiness. The splendour lender brings porcelain to life and shows the original function of  money as a medium to exchange goods and services. By putting a euro coin you’ll experience a joyful moment. After usage the coin will be returned so the circle can go round.

homage
Milton Glaser (June 26, 1929 – June 26, 2020)
R.I.P
“i love new york”
One of Glaser’s most recognizable works is his I Love New York logo. In the mid-1970s, New York City’s crime rate was up and the city was widely perceived to be dangerous and was on the verge of bankruptcy.In 1977, the city hired advertising agency Wells Rich Greene and Milton Glaser to design a logo to increase tourism and boost morale. It was Glaser who came up with the design while sitting in the back of a taxi cab on the way to the meeting.The logo consists of the capital “I” and a red heart, stacked on top of the letters “NY” in American Typewriter typeface, symbolizing New York. His inspiration for the logo was Robert Indiana’s LOVE design, with the four letters stacked on top of each other. “Glaser loved New York so much that he gave his work to the city for free, hoping it would become public property.

珍妮•霍尔泽
ג’ני הולצר
ジェニー·ホルツァー
제니 홀저
ДЖЕННИ ХОЛЬЦЕР
For more than thirty years, Jenny Holzer has presented her astringent ideas, arguments, and sorrows in public places and international exhibitions, including 7 World Trade Center, the Reichstag, the Venice Biennale, the Guggenheim Museums in New York and Bilbao, and the Whitney Museum of American Art. Her medium, whether formulated as a T-shirt, as a plaque, or as an LED sign, is writing, and the public dimension is integral to the delivery of her work. Starting in the 1970s with the New York City posters, and up to her recent light projections on landscape and architecture, her practice has rivaled ignorance and violence with humor, kindness, and moral courage

with Jean Paul Gaultier & Antoine de Caunes
“MIRROR BOX”
Milo Moiré’s Performance Mirror Box ist eine gesellschaftliche Reflexion der menschlichen Sexualität. Es ist ein erweitertes Reenactment des Tapp- und Tastkinos (1968) und eine Hommage an die aussergewöhnliche Künstlerin VALIE EXPORT, die mit ihren Kunstaktionen bereits in den 1960er Jahren für die Frauenrechte eintrat. Künstlerin Milo Moiré setzt ihren Körper als Instrument, gar als Waffe ein um Machtstrukturen darzustellen und aufzubrechen. Offensiv sucht sie nach dem weiblichen Ausdruck sexueller Selbstbestimmung und lotet die Grenzen der Kunst und der bürgerlichen Moral aus.

Moral Exhibition House

Nuage Vert
Le troisième édition de Nuage Vert, action guerilla, a mise en lumière le nuage de vapeur émis par l’incinérateur de déchets à Ivry-sur-Seine en utilisant un rayon laser vert qui en souligne les contours en temps réel. Autorisée par la Direction de la sécurité de l’Aviation Civile, la préfecture de Seine-et-Marne a ensuite l’interdit pour des raisons inconnues. Une action artistique sur un objet dématérialisé, comme l’air d’un panache de vapeur, à condition que l’action ne nécessite pas une installation sur la voie publique, n’a pas besoin d’être soumis à une autorisation préfectoral.
Au-delà du spectacle de la projection sur le nuage de vapeur, Nuage Vert est aussi un espace ouvert, une miroir sur laquelle chacun peut projeter ses propres questions concernant notre culture de consommation.
Réalisé avec le soutien morale et logistique des résidents des Docks d’Ivry-sur-Seine.

マウリツィオ·カテラン
Маурицио Каттелана
The Ninth Hour

“Una delle opere più note di Cattelan, La nona ora rappresenta Papa Giovanni Paolo II che muore a terra dopo essere stato bloccato da un meteorite. L’immagine mediatica del papa è amplificata nella scultura con la sua espressione di sofferenza. Il titolo del il lavoro allude al momento in cui Cristo grida: “Perché mi hai abbandonato? “e muore in croce. Maurizio Cattelan fa cadere sfacciatamente una meteora a somiglianza di Papa Giovanni Paolo II. Sembra suggerire che anche l’uomo più santo della tradizione cattolica romana possa non essere al sicuro dalla sfortuna. L’opera è stata interpretata in vari Alcuni lo leggono come un commento sulla reputazione della Chiesa cattolica di nutrire scandali sotto la sua superficie morale. Altri lo hanno visto come un suggerimento che anche le sedi di potere più consolidate possono diventare vulnerabili. La Chiesa è un’istituzione stordita e cambiata dal nostro sempre più mondo secolarizzato. Il Papa potrebbe essere un simbolo di resilienza e reinvenzione; una chiamata a trovare nuovi linguaggi affinché la fede e la cultura perenni sopravvivano e si adattino “.