The following text is Chapter 6 of "An Intricate Ensemble: The Art-Science of an Ecological Imaginary" published in January 2020, in partial fulfillment of Rhode Island School of Design's Master of Arts program in Nature-Culture-Sustainability Studies. The paper is available in its entirety at RISD Digital Commons. The abstract is listed in the Leonardo Abstract Service (LABS) Database.
6. CONCLUSION
At 5:30am on July 16, 1945, at the Alamogordo Bombing Range (a place that had been known by Spanish conquistadores as Jornada del Muerto, the route of the dead man[1]) in the New Mexican desert, the Manhattan Project completed its Trinity Test, the detonation of an 18.6 kiloton plutonium bomb.[2] As he watched the explosion, Dr. Robert J. Oppenheimer, director of the project, famously recalled a line from Hindu holy book the Bhagavad-Gita: “I am become death, the destroyer of worlds.”[3] If it had not been widely apparent prior to this moment, it certainly became known immediately afterwards: Homo sapiens—“wise man”—had acquired the power, previously ascribed only to gods and other supreme forces, to annihilate itself.
In addition to the nuclear threat, most of Earth’s human inhabitants now well understand that many other reckless activities engaged in by some threaten the existence of all. The entire biosphere is being catastrophically altered by a few hundred years’ worth of exploitative practices controlled by the wealthiest and most powerful, the majority of whom are now loathe to abandon the profit motive in favor of more egalitarian, less oppressive systems of social and economic organization. People around the world in all sectors of society are currently engaged in resistance to inhumane and ecocidal forces.[4] The angst inherent in the Dadaist reaction to the senselessness of the post-World War I era seems all the more sensible in light of atrocities currently unfolding.
In fact, the point made by the Romantic Naturalists and Surrealists—that an awareness of the “marvelous” aspects of existence serves a vital social function—remains highly relevant to the times at hand: there is still much to be learned from those who never forgot existence is intra-active, and from those who refused, and continue to refuse, to submit to reductive thinking.
For the oppressed, to cultivate and maintain an ability to imagine parallel or alternate possible presents remains a subversive act. René Ménil wrote:
The land of the marvelous is the most stunning revenge we have…Man sees the intolerable limits of everyday life fall from him like so much tawdry finery. Everything really becomes possible for him. He can transgress his spatial boundaries: he transforms himself into a tree, an animal, a peaceful lake, so discovering precious secrets as in a game. He overcomes space by instantly crossing infinite distances. He holds past and future, space and time, life and death in his hands…(Ménil 1941 in Fijalkowski and Richardson 1996,91).
In light of the current state of the world, Ménil’s words may seem almost excruciatingly optimistic. But giving all power to the imagination (l’imagination au pouvoir) may remain among the most potent and accessible tactics available. As philosopher Herbert Marcuse stated (somewhat paradoxically), “Art cannot change the world, but it can contribute to changing the consciousness and drives of the men and women who could change the world” (Marcuse 1977 [1979],32).
To reiterate: this thesis is intended neither to assert that art can solve all problems, nor to claim modern science is inherently flawed. From a position of constructive critique, it has been my purpose, rather:
1. To establish creative practices as essential forms of knowledge production in and of themselves. I am suggesting artistic techniques—ones that arouse the imagination, senses, and emotions—can be effectively applied in concert with science’s rigorous and dispassionate methods. Situations that tend to treat art as an embellishment capable only of serving in an illustrative or support capacity, or that otherwise use art to uncritically reinforce the authority of a science which fails to take humanitarian and ecological concerns foremost into account, are, I maintain, less constructive.[5]
2. To invite science to critically examine a paradox inherent within itself. Science’s revered objective stance—undeniably useful as a mindset for the purposes of research—is neither a scientifically demonstrable condition of reality, nor is it necessarily constructive when applied in a non-scientific (social) context. I believe science, in its privileged position as humanity’s preeminent form of knowledge production, reinforces a “detached” attitude that runs the perilous risk of preventing the most destructive segment of humanity from understanding itself (ourselves) as interconnected with one another and the biosphere.
3. To suggest practices which expand the imagination are valuable not only to those in the arts, but to those in the sciences, and to assert that a sound understanding of science can be of great practical use to those in creative fields.
Umberto Eco describes how “contemporary art can be seen as an epistemological metaphor”:
What we find in art is less the expression of new scientific concepts than the negation of old assumptions. While science, today, limits itself to suggesting a probable structure of things, art tries to give us a possible image of this new world, an image that our sensibility has not yet been able to formulate, since it always lags a few steps behind intelligence— indeed, so much so that we still say that the sun ‘rises’ when for three centuries we have known that it does not budge (Eco 1989,90).
Ultimately, I am calling for authentic, critical engagement of the methods of science in tandem with those of the arts. By bringing Goethe’s delicate empiricism, Schelling’s Naturephilosophie, Dadaist and Surrealist natural history, and the efforts of musical improvisors into dialog with the contemporary environmental humanities, I am pointing toward a mode of thought and action that engages the seemingly paradoxical yet complementary mindsets of art and science. I believe vacillating between—or the simultaneous holding of—states of objectivity and subjectivity, individuality and collectivity, prescription and improvisation can be of use to the collaborative formation of a constructive image of oikos, our shared home, regardless of one’s primary discipline.
Alexander von Humboldt expressed similar sentiments when he stated reason and imagination must be considered equally:
It would be a denial of the dignity of human nature and the relative importance of the faculties with which we are endowed, were we to condemn at one time austere reason engaged in investigating causes and their mutual connections, and at another that exercise of the imagination which prompts and excites discoveries by its creative powers (Alexander von Humboldt 1858,78).
As the Surrealists understood, such dialectical practices are only useful in relation to the revolutionary project:
It is not enough…for man to become the instrument of his unconscious, for he should occupy himself with finding a concrete solution to the problems of existence. Surreality is not to be sought solely on ‘the other side,’ but should become integrated with the attributes of consciousness in order to recognize this harmony of being that will finally reconcile man to himself (Duplessis 1950 [1962],109).
And the revolutionary project at hand is monumental—for life on Earth to continue to thrive, the Anthropocentric model of the universe must rapidly go the way of the geocentric one. What practices have the potential to aid humanity in coming to see itself as part of an intricate ensemble with one another and the biosphere? What might be the most effective and efficient methods of restoring a sense of the marvelous, and how can they be implemented?
Can an avant-garde effort succeed now where similar past movements failed to take hold? I argue “success,” as a constantly-moving target, is an unfounded concern; there is never a fixed point at which victory is declared and all struggles cease. Movements inspire and reinforce one another, reconfigure, reorganize, and re-emerge in new forms, as we have seen in the twenty-first century with the Arab Spring, Occupy, the Indignados, #BlackLivesMatter, Standing Rock, #MeToo, and many other social, environmental, and political uprisings around the world. According to a 1907 definition, avant-garde started out as a military term referring to the “advance guard” or the “vanguard”:
The avant-garde générale, avant-garde stratégique, or avant-garde d'armée is a strong force (one, two, or three army corps) pushed out a day's march to the front, immediately behind the cavalry screen. Its mission is, vigorously to engage the enemy wherever he is found, and, by binding him, to ensure liberty of action in time and space for the main army.[6]
Terms like “avant-garde,” “queer,” “utopian,” or “surreal,” by definition, refer to things that are out of the ordinary, ahead of their time, or are unexpected, rare, or uncommon in occurrence. “Queer” is defined as “strange, peculiar, eccentric”[7] and “utopia” literally means “no place”.[8] But for those who select these terms, the subtext is that what’s considered normal is in need of adjustment. When it is widely taken for granted that quantum particles can leap from one place to another without having been anywhere in between,[9] those particles will cease to be “queer,” and some other phenomenon may take their place in the pantheon of queerness.
Barad poetically describes “queer” as:
…itself a lively, mutating organism, a desiring radical openness, an edgy protean differentiating multiplicity, an agential dis/continuity, an enfolded reiteratively materializing promiscuously inventive spatiotemporality (Barad in Kleinman 2012,81).
Ishmael proclaims in the mid-nineteenth century novel Moby Dick, “Damn me, but all things are queer, come to think of ’em,” (Melville 1902,109). When everything is queer, nothing is. And then something is again. And so the cycle goes; avant-gardeness, queerness, and utopianism are never-ending becomings.
It is my strong impression that the cultivation of an intricate ensemble—in any and every form this may take—is an appropriate and necessary avant-garde with which to confront the roaring (boiling, wailing, failing, flailing?) 2020s. Practices and frameworks that emphasize and enhance collaboration, spontaneity, and care—mad love—in defying convention, contain the potential to subvert it. Not acting (in-activism) is not an option.
If [aesthetic vision] arouses us in any practical way, it is because it finds us ready, one way or another, to act. Not the works of art, therefore, but the [person themselves] who carries in [their] being the potential of rebellion and revolution (Fallico 1962,131).
The impossible is realized every time a “perfect coalescence of feeling with image and image with feeling” occurs in an act of creativity; we can “know what the possible feels like because we know ourselves to be its creators” (Fallico 1962,73).
This is a dynamic participatory occasion.[10]
[1]According to page 28 of Marc Simmons’ 1986 book Taos to Tome: True Tales of the Hispanic New Mexico.
[2]According to the US Department of Energy:
https://www.osti.gov/opennet/manhattan-project-history/Events/1945/trinity.htm. Accessed November 18, 2019.
[3] Video of Oppenheimer recounting the moment of the Trinity Test: https://youtu.be/lb13ynu3Iac.
Accessed November 18, 2019.
[4] As of this writing, uprisings are underway in Hong Kong, Lebanon, and Chile, to name but a few hotspots.
[5] At the same time, the artist should not feel obliged to force their works into a scientific idiom (i.e.: works need not have a tangible, quantifiable, or repeatable component) in order to be accepted as valid by either practitioners or audiences. Science is science; art does not need to be science also.
[6] From Sadowa, an account of the 1866 war between Prussia and Austria written by General Henri Bonnal and Charles Francis Atkinson referenced at Online Etymology Dictionary: https://www.etymonline.com/word/avant-garde. November 19, 2019.
[7] Definition of “queer” from Online Etymology Dictionary: https://www.etymonline.com/word/queer. Accessed November 18, 2019.
[8] Definition of “utopia” from Online Etymology Dictionary: Utopia https://www.etymonline.com/word/utopia. Accessed November 18, 2019
[9] Karen Barad on quantum leaps:
Quantum leaps aren’t jumps (large or small) through space and time. An electron that “leaps” from one orbital to another does not travel along some continuous trajectory from here-now to there-then. Indeed, at no time does the electron occupy any spatial point in between the two orbitals. But this is not what makes this event really queer. What makes a quantum leap unlike any other is that there is no determinate answer to the question of where and when they happen. The point is that it is the intra-play of continuity and discontinuity, determinacy and indeterminacy, possibility and impossibility that constitutes the differential spacetimematterings of the world. Or to put it another way, if the indeterminate nature of existence by its nature teeters on the cusp of stability, of determinacy and indeterminacy, of possibility and impossibility, then the dynamic relationality between continuity and discontinuity is crucial to the open-ended becoming of the world which resists acausality as much as determinism (Barad 2007,182).
[10] This is the last line of my 2013 “Manifesto for the Obvious International”:
http://alycesantoro.com/obvious_international.html. Accessed November 18, 2019.
