Category Archives: Observational

Teri Rueb, Times Beach (2017)

Teri Rueb, Times Beach (2017)

“Times Beach Nature Preserve is located in the Buffalo Outer Harbor, near the mouth of the Buffalo River. Times Beach responds to the varied histories and futures of this unusual site, from its broad link to the ecosystem of the Great Lakes, to the role of these waters as a vital resource for Native Americans who have lived along the shores of Lake Erie and the Niagara River for thousands of years. With waves of European settlement, the harbor became built up and eventually what was once open water became an urban beach. Irish and Portuguese immigrants created a shantytown on “The Beach” in the mid-19^th Century, but residents were ultimately evicted in the early years of the twentieth century due to increasing industry. With the rise of the Parks movement and demand for public spaces for leisure, “Times Beach” was designated a recreational beach in 1931 and named after the newspaper that promoted this new use. However, the beach was soon closed due to industrial contamination. Through the mid-twentieth century the site was used as a contained disposal facility for river and harbor dredge. Today it has been restored as a nature preserve that supports a remarkable number of migrating birds and butterflies, as well as wild urban plants and animals. Times Beach is a sound walk that weaves together sonic traces of these different moments, building a palimpsest of voices, field recordings and resonances that evoke the various temporalities and textures of the site. Delivered as a free downloadable app for iPhone and Android devices, visitors are invited to wear headphones and discover an aural overlay that responds to their movement as they wander the boardwalks, seawalls and blinds of the preserve.”

Carmen Papalia, Blind Field Shuttle (2010-)

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Carmen Papalia, Blind Field Shuttle (2017)

In 2010–in response to the failures that I experienced as a recipient of disability support services–I started resisting support options that promoted ablest concepts of normalcy and self-identified as a nonvisual learner. The choice was in line with an effort to distance myself from marginalizing language like “blind” and “visually impaired”, and helped me realize the position that I occupied as a liberatory space. Using my nonvisual senses as a primary way of knowing the world lead to Blind Field Shuttle (BFS), an experience in which groups of up to 90 people line up behind me, link arms, and shut their eyes for the duration of a roughly hour-long walk through cities and rural landscapes.

Conducting BFS helped me exercise my nonvisual senses and find a community with whom I could develop a critical methodology for engaging nonvisual space. By 2012 I considered BFS a form of practice-based research and produced a series of nonvisual tours that aimed to uncover the unseen bodies of knowledge in fields influenced by visual primacy. One engagement–at the Guggenheim in 2013–was a touch tour that set a precedent for me to make further work about the potential for critical haptic engagement to become a viable practice within contemporary art and criticism.

Now I perform BFS as a way to demonstrate my proposal for Open Access (2015), a relational model for accessibility that centers considerations of agency and power in relation to the social, cultural, and political conditions in a given context. When performed as part of the Open Access movement building campaign–an ongoing tour across the US, UK, and Canada–BFS establishes an organizational space where participants model trust and mutual support while practicing new, process-based systems of access together.

sensory map

Blind Field Shuttle has been initiated in Portland OR in 2010, Blind Field Shuttle has taken place in: London UK, Sligo IE, Vancouver BC, Surrey BC, Kelowna BC, Ottawa ON, Regina SK, Oakland CA, San Francisco CA, Los Angeles CA, New York NY, Hudson NY, Beach Lake PA, Haverford PA, Greensboro NC, Louisville KY, Boston MA, Cambridge MA, Chattanooga TN, Ann Arbor MI, and Baltimore MD.)

The Blind Field Shuttle Walking Tour by Carmen Papalia on Vimeo

Practicing Accessibility by Jacqueline Bell in Field Journal

Creative Conciliations by David Garneau on Conciliations.ca

Blind Orientations: Walking, Stumbling, and turning Towards New Points of View by Amanda Cachia in catalog for “Long Time No See” by Carmen Papalia

Heightened Perception by Jennifer Van Evra in Forecast Public Art

Roberley Bell, Still Visible After Gezi (2015)

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: Roberley Bell, Still Visible After Gezi (2015)

: Roberley Bell, Still Visible After Gezi (2015)

“In 2010, I began photographing the “Istanbul” trees on my daily meanderings through the city streets. These trees were not iconic symbols of the beauty of nature, but rather trees that had negotiated a precarious position within the urban landscape. I returned in 2105, after the Gezi demonstrations to check up on and again photograph my “Istanbul” trees. I returned to try to find the trees, they had become important to me and I knew seeking them out would reveal something –I just wasn’t sure what that would become. I wanted to go back and see, if working from memory, I could relocate these trees. What emerged was a story, theirs and mine, as I moved through the city retracing my footsteps from memory. For me, the trees of Istanbul are a powerful metaphor and stoic symbol of survival speaking to the humanity of the ever-expanding city. The installation Still Visible After Gezi expresses that set of experiences.

For the installation, I conceived each tree as its own story, creating a turquoise frame. Within the frame the tree as I originally photographed it in 2010, smaller images of landmarks that guided me back to the tree in 2015 then finally an image of the tree as I found it five years later or a void. The empty space representing that the tree was no longer there or perhaps I had remembered the location wrong. Still Visible After Gezi includes 16 tree stories.”

Link to Bell’s Site

Francis Alÿs, Paradox of Praxis 1 (Sometimes Making Something Leads to Nothing) [1997]

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“Paradox of Praxis 1 (1997) is the record of an action carried out under the rubric of “sometimes making something leads to nothing.” For more than nine hours, Alÿs pushed a block of ice through the streets of Mexico City until it completely melted. And so for hour after hour he struggled with the quintessentially Minimal rectangular block until finally it was reduced to no more than an ice cube suitable for a whisky on the rocks, so small that he could casually kick it along the street.”

Efrat Natan, Head Sculpture (1973)

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a person wearing a T-shaped sculpture on their head

Efrat Natan, Head Sculpture

Head Sculpture (1973) by Efrat Natan (1947-) has photo documentation that presents a descriptive view of what occurred during the walking performance, and what it looked like from multiple angles. In this work, Natan used a wearable T-shaped sculpture that narrowed the field of view and hearing for the wearer, emphasizing concepts of surveillance and mapping. The photographs showcase both the sculpture and the figure in the street.

“Natan walked through the streets of Tel Aviv, her head covered by a hollow plywood, T-shaped box/mask/sculpture the morning after [the independence day] military parade [in Jerusalem, five months before the outbreak of the Fourth Arab-Israeli War], meld[ing] the language of minimalism, body art and installation art of that period with Christian influences (public self-signifying is a mark of Cain; the act is one of walking the Via Dolorosa).” [credit] The sculpture “can be read as a cross, as an airplane, and even as an angel with outspread wings.” [credit]

“The Minimalism went well with my shyness: it was a kind of mask. The space, which sits strongly in my body, led me to Body Art”, Natan says. Body Art sets up the artist’s body as a central object to be viewed, and puts the tension between the body as subject and as object in the center of the action.” [credit]

“The T-shape is reminiscent of the children’s house in her kibbutz. The sculpture’s visual appearance calls to mind Robert Morris or Charlotte Posenenske. Due to her restricted field of vision, Natan could only see part of the people surrounding her.” [credit] ”

“The kibbutz, where she had lived from her second year of elementary school until the end of her 11th-grade year in high school. The T-shaped structure of the children’s house, the most familiar architectural structure of her life in the kibbutz, contained bedrooms, a dining room, the showers, and a classroom. The long side of the children’s house, with the dining room in the center and the bedrooms on both its sides, faced west.” [credit]

“Head Sculpture (1973) was Efrat Natan’s first street performance to a chance audience. In many ways, this work was a harbinger of an artistic genre of quiet action in the public space, which was recognized thanks to the remaining photographic images. Such works, that combine body art and minimalist sculpture, are formed in a space that is devoid of institutional artistic context, with the very occurrence often affecting the content of the work. Thus, for example, the title of this work was given by two random tourists who were observing Natan walking along Dizengoff and Frishman Streets, her head stuck in a hollow MDF sculpture in the shape of a cross, or the letter X or a plus sign. One tourist said to the other: “Look! A head sculpture!”” [credit]

From the Wanderlust catalog: “Natan draws on her upbringing in her work, which reflects the Israel “religion of labor” and the ideological imperative of “making do with little.”

“The flattened aerial perspective transforms the human form into a sculptural object and suggests modes of surveillance and mapping, which are emphasized by the function of the sculpture itself”

“Her performance suggests a framing and reduction of the senses and the ambiguity inherent in collecting a narrow field of vision and hearing.”

Allan Kaprow, Taking a Shoe for a Walk (1989)

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people dragging shoes

From Wanderlust catalog, Kaprow states “Any avant-garde art is primarily a philosophical quest and a finding of truths, rather than purely an aesthetic activity.”

Score for Taking a Shoe for a Walk (1989)

pulling a shoe on a string through the city

examining the shoe from time to time, to see if it’s worn out

wrapping your own shoe, after each examination, with layers of bandage or tape, in the amount you think the shoe on the string is worn out

repeating, adding to your shoe more layers of bandage or tape, until, at the end of the walk, the shoe you are pulling appears completely worn out

Rut Blees Luxemburg, “Chance Encounters” (1995)

In the series, Blees Luxemburg photographed herself and another woman as they approached strangers in London’s Square Mile. The photos could be said to create a pattern of behaviors of people who inhabit in this urban landscape.

Her “Chance Encounters” are by no means actual chance encounters. Luxemburg spends a long time with the landscape itself before she snapped every photo. She is patient with her production, resulting in merely more than 20 photos per year[2]. She put a lot of conscious thought into every single shot because she wants her photos to tell stories and generate possibilities of profound thoughts. She wants her audience to think about what may have happened behind the subjects of these photos. In a way, we can say that they tell stories of the habitat without involving the inhabitants.

Another theme of her photography is the beauty of the unexpected. She loves to visit marginalized spaces in the city where we don’t usually consider appealing. She described herself as a Flaneuse while working on Chance Encounters. She wandered in the city and observed for serendipity. These moments come from the ignored part of our life but it reflects so much of our life.

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Simon Pope, “The Memorial Walks” (2007)

SOURCE: The Art of Walking: A Field Guide

Simon Pope (1966-)

The Memorial Walks was a series of 17 walks, each with a guest walker, many of whom write about landscape, memory or the environment. These walks were made in the vicinity of Norwich and Lincoln in the east of the UK and were commissioned by Film & Video Umbrella for the group exhibition, Waterlog, 2007. Each walker was asked to spend time with a painting of a local landscape, taking into memory the detail of a tree, often depicted as the central motif in the painting. On accompanying me on a walk out into the farmland and fenlands of East Anglia, each writer would perform a recollection, from memory, of the tree. In doing so, I had hoped that they might repopulate the countryside with images, summoned-up and made to live through the sheer force of a spoken-word description, as an act of defiance against forgetting.
Simon Pope
The Memorial Walks was made as a homage to WG Sebald, drawing on his use of walking and the stubborn insistence that the past would not fade from memory. In The Rings ofSaturn, a rough photocopied image of trees, which had been ravaged by the storms of 1987, form part of a description of the destruction of those things which seem permanent or destined to outlive us as human beings. In December 2006, on the fifth anniversary of Sebald’s tragic death, I walked with Nicholas Thornton, one of the curators of the exhibition committing to memory the image of the fallen, broken trees and walking into the fenland outside of Norwich. Here, we each recalled what we could remember of the image, casting out a partial, spoken word description into the prevailing wind. This became a rehearsal of sorts for the work that was to follow: a summoning-up of a series of tree-images as a metaphor for human frailty in the face, not only of nature, but also of economics, politics and so on.
Walking with others became the focus of my work following The Memorial Walks,
exploring how walking together can be a model for dialogue. I often continued to use spoken-word descriptions of things shared during a walk, such as the negotiation of the route itself in A Common Third, 2010. In Memory Marathon, 2010, I used a ‘walking and talking’ method to elicit descriptions from 104 walkers in a relay over the course of a day. This emphasis on the social modalities of walking led me towards a wider interest in how land can become an interlocutor in human dialogue and how other non-human things can be brought into the realm of dialogic art practice.

You can buy a copy of the Memorial Walks.

Victoria Evans “It Takes a Year to Walk Around the Sun” (2016-17)

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This floor projected video installation offers a disorientating, closely framed, POV experience of walking and provokes a mimetic response in the viewer. The hypnotic, single-camera, rhythmic montage, combined with overlapping layers of diegetic sound, exposes slippages in how we experience time when walking. It Takes a Year to Walk Around the Sun considers the incongruities between notions of scientific, measured, clock time and the non-linear experience of embodied, lived time.

Richard Wentworth “To Walk” (2001)

Richard Wentworth

Wentworth works with photography as an archive for walking.

For this piece he published a number of his walking photos to a broadsheet/folded-poster, “To Walk,” for the English towns of Charleston, Ramsgate, and Rochester to encourage the public to take a fresh look at their urban and rural landscapes.

(credit: Walk Ways catalog)