Saturday, June 10, 2017

The Virtual Kingdom: Human Branding in the Selfie Age

By Kofi Forson

As with the defining of a subject - forming of base, support, gravity, one begins from the beginning. I hereby reference songs by R.E.M., Feeling Gravity's Pull and Begin the Begin.

In Feeling Gravity’s Pull there’s a naturalizing of vision, an almost artist-shock of light. Gravity in essence is the substantive force that pulls us around.

“Read the scene where gravity is pulling me around. Peel back the mountains peel back the sky. Stomp gravity into the floor. It's a Man Ray kind of sky. Let me show you what I can do with it. Time and distance are out of place here”.

Begin the Begin on the other hand is a sentient entry into fortuitousness. There’s a giving and understandable merit for power and control.

“Let's begin again, begin the begin. Let's begin again like Martin Luther Zen. The mythology begins the begin. Answer me a question I can't itemize. I can't think clear, you look to me for reason. It's not there, I can't even rhyme here in the begin.”

In it all is the assertion of existence, merry and frivolous act of articulating and fussing with light, however intellectual or envisioned. It’s a combination mixing and matching of thought, double-downing on pre-eminence, ego and id.

There’s never a rhythm to the social media dance. People go there to flex their muscles, disclose a plan they may have botched in real life.

Authority is self-willed and in doing so definition of persona / personae is magnified based on how far one is willing to go. Body-sizing of appeal and attraction becomes counter-effective when there are no “likes” or “shares” of an image or post. This “love me” or “leave me” culture is less romantic as it is an attempt at celebrity on a smaller scale.

The self-purported instant sensation is governor and governess. Our brand is by deception showcasing brilliance, separating us from party speeches, bland attempts at entertainment.

The selfie was introduced to popular culture with use of I-phone or Smart phone as a way of chronicling spontaneous events without the officiality of actually taking a picture. This was manipulated much like the go-pro camera. Both items accentuated the knack and fun for adventurism. With productivity of I-phones and smart phones as replacement for professional cameras, what the Nikon, Point and Shoot prescribed, people were able to treat taking pictures as a fun activity. Social media was then a place where people posted and shared these images.

In the late seventies, Cindy Sherman unveiled her film stills, a series of black and white self-portraits which featured the American photographer in various circumstances taken from her poses and situating of her body as subject for detailing certain narratives and associations.

Petula Girndt - German Photographer

Given the stylized nature of this artistic venture it set a premise for something that had been earlier prioritized by such photographers as Lee Miller, an adventurist who captured her very own image on her many travels.

Modernistically, the works of Robert Mapplethorpe and Nan Goldin explored the extremes and edge of habit and emotional and physical violence. The images of Goldin as an abused woman and Mapplethorpe pushing the boundaries of sadomasochistic behavior are more far-reaching than the narcissistic and self-obsessed selfies paraded through social media.

The selfie should and can illustrate a series of emotions experienced during a period and time in the living experience. One such artist on Facebook takes selfies while in the studio. These images are timeless and are less the artist drawing attention to herself as they are portraits of a lifestyle. Another, an avid cyclist and fashion blogger takes selfies while on the road or experimenting with a variety of looks for her blog.

Julia Kristin - Cyclist and Fashion Blogger

In other words the selfie can be a way of articulating to the general public one’s persona and level of expertise and experience. Understandably at a party setting with drinks involved there are those who engage in the activity of senselessly taking pictures.

However expressive, selfies should become a way of communicating to the world and less a means of showmanship and orgiastic behavior.

Petula Girndt - German Photographer

If given a controlled and thematic approach we become celebrity. We are known for the definite thing that defines us, our glory and our stardom.

See it as talent needing exploration – what tweets eventually suppose, continuous thread of thought, however thrilling or furthering philosophy.

In the image concept, what we see bends on beauty and aesthetics. Image the self as an object of fancy. Make that an association which commercially keeps conduct and reiteration a constant imprint on the sight and senses.

Portrayal of subject intrinsic to our interests deepens frequency with which followers gallivant on social media Timelines. Attraction then revolves around replacement for the non-sex, non-drug craving.

That then is what rock and roll is! What is hip-hop! What is journalism! What is Goth! – Language is balance through which we make our selves known. Musicality is symmetry, order, vision.

The often and frequent need to post is a drive, the pull from a sex drive, manic proposal for immediate gratification.

In this dystopic orgy one must be self-rendered and manage togetherness with the human manager within the virtual. The person that is in isolation must become self-made.

None of what pours from the mind, heart and body should be taken for granted. Need for fulfillment no matter how necessary or belittling should be approached as if a show of magic, trick, thought.

What we are in the virtual are entertainers. In the giving off of self-display people are watching. The patented voyeurism is the fascination.

We are show-offs! We are psycho-superior! – Once we make this non-sex, non-drug party our very own means of disillusionment, we draw from each other the very disjointed energies which fall prey to an unimagined blood-sucking.

As an absolute must one should curtail the offense of being offended unless having undergone bullying or shaming. We are all non-nominative. We approach from the bizarre, our selves undefined.

What has to happen is the making and accentuating of I, Me, My prioritization. Branding of the human within the virtual begins much like puzzle. Our dispersive selves are throwaways we proportion in the virtual. Make this the delivery from non-conclusiveness.

The programmed and orchestrated plan is when someone moves within and without. Making of the threat, who and what you profess to be or want to be is designed not to fail. Once present in the virtual you are success. Key then becomes maintaining system with which we promote cadence, similarities and differences. Symbiosis is almost necessary to attract more followers.

What dimensions then does the virtual present? If perfected we are dealing with the highest representations of ourselves - customizing of the body as ghost in the otherness of what the body projects in physicality and spirit, represented as life encompassing, never-ending.

The cult of it is that we are masterminding a presentation. The act of venturing into nothingness, hoping to resonate and connect is in itself ridicule, as if blinded, forced to imagine the concept of the human as ghost.

In this circumstance we are presented with the profile picture or the thing that gives insight to the total form, unifying of all that we represent, symbolize, signify. Be it a cup with the world "love", cartoon of rabbit with bow tie or the selfie, passport picture, the virtual stranger is in need and in search of connectedness.

Like the night at the Foie Gras dinner party, one is in hope for a conversation. In order to achieve this one looks for a likeness, be it ordered in uniformity, color or balance.

Such is the capacity in the virtual world - without it we are lost. The certainty of being lost in the real world is what attracts us to the virtual world. Many are then able to hide and suppose a persona different from the original idea of self. Circumstance of which trolling has become disease.

The identifiable person is the official you, either that or poseur. Look to be accountable for tweets, status updates. Sensibly all that is transported across virtual lines comes from a place within, an unimaginable substation of ideas.

Make this central to logic.

In the long term, psycho-serenity is untroubled or questioned because we are managing a system whereby our posts are either made impenetrable as forms of linguistic fervor or informative for a community, perhaps gossip to meet demands of the what, why and with whom.

Further investigation would lead one to come to conclusion that we are less of what we had hoped and intended to be. And now are trying out subrealities in a card game we never expect to lose because the ginning up of who we hope to be is only made pure with a post or another comment.

Proportionately our lives are concurred and optimized with subjectivity of the virtual and human. This then brings to mind the thought of where we have come to, now being controlled and handcuffed in this very world of the virtual, more importantly "social media".

Social media is standardized as place of escape, the zeitgeist making common tug and pull of society’s ills, inconclusive terrorizing and outpouring of information. However and seemingly illogic in its blueprint, many ideas are exchanged, lives are made new, relationships start, needs are met, temporarily or in life’s distance.

The human life supposition has always given way to a life lived in exclusivity. Fanaticism of subcultures was the original idea that begot social media. Somehow it was a way for like-minded people to cavort.

Rhiannon Stephanie - NYC Photographer and Artist

Present sense of what is social media is more so the enriching of a life suspended.

The futuristic sentiment whether of space exploration or patterning of international relations, adjoining of allies or interconnectivity of friendships continents apart was to broaden communication.

The Jazz Age presented us with this formality. The medium of the novel transported visionary ideas to people all over the world. In doing so, musical performers traveled to different countries to make presentations of their music.

This alone was the original model for what we know virtually as "sharing" - to have something of note and worth and want to allow for mass consumption.

Suddenness of something going viral!

Credit must be given to the human element of curiosity, the playwright's fancy for dialogue. What is shared between two or more parties makes for an event. And as in the virtual understanding, the world is listening.

How then have virtual relationships deviated from what we knew as Facebook Friends, MySpace Friends. Is this still a tribal inventiveness or has that come to pass and we are now dealing with a web of fast moving thoughts presented as status updates with very little care for the understanding of who these people are behind these profiles.

What the editor of a Press upon defining for the public what their submission policies are would always want to know whether they are dealing with a human or robot.

Have we not become robots now? Are we not androids?

Our personal and cultural histories determine who we are in the virtual. In the deepening race, gender, identity factors we base our advancement on principles of livelihood, focus on the physical and imagined. Given forays into the fantasy and sensationalized space within we emerge from stupor of conditioned and unconditioned manifestations. Principally we are triggered by associations and disassociations in the life cycle.

Self-discovery is made relevant as to who we are and what we know. No getting around physical make up and identity. What forms of articulation we express plays into our place of birth, schooling, education, family and friends. Heartening what is central to us can allow for a concrete understanding of where everything is being channeled.

The next level would then be what we are passionate about. The system-projection deliverance, theme for our role in virtual reality would then be overall the very thing we make radical - how we approach bargaining of what we share and how it is interpreted. Such mechanizing renders itself as who we are in the virtual world, what we are known for.

With hands represented as tools we learn how to solve a problem. The major query we should always keep in mind is, are we justified in serving our followers and how do we keep them following. There’s always tendency to deviate from the plan given fluctuations in the life process. A systemized approach when tweeting or giving a status update can propel frequency with which followers build interest. Retweeting normally provides solidity in keeping a customized flow.

The reason then for being on social media is a question we need ask ourselves. What do we hope to achieve? We encourage and manifest a thinking pattern once we reach a point of professionalism. Our role on social media can be kept purely for enjoyment. Managing an account which serves the community it targets or builds an outreach can benefit many parties involved.

Specified accounts in the academic, journalistic or art oriented realms are in keeping with a method. These then can be managed as organizations and not the rancor and vilification perpetrated by some isolated individuals. Majority of those who venture into the virtual world are there for hijinks. Manner and behavior then harp on hilarity and exaggeration.

Art subtext gives off the premise for collaboration. What we are entertaining is a form of art collaboration without the expediency of philosophical thought. Grammatically this is a wording without principle as in the emoji or acronym.

The supposition would then be we are comfortable with ourselves in social media. There are those who use it professionally to promote events. Given choice of social media account one can prioritize what they want to say or share. But we are comfortable with ourselves in social media. It has become the firing range. Seemingly the in-crowd has been invaded by the cultural mass that no one is special. It is true to form an anecdote - no one is special and the cultural mass rules. Our faux believability gives us a premise to continuously channel the god or diva within.

What is then the human presentation? How are we living our lives if not to report it back to the virtual - what has become "instagramming". Is life less important if not given a priority in social media?

Are the cameras always watching? Is this, the social media world, the human person circumventing death? Has this become our means of enlightenment?

Rhiannon Stephanie - NYC Photographer and Artist

What is then the trick that defines the virtual from the human quotient? Does one continue to believe that valuing a human connection is greater than the virtual assumption? What is human? What is virtual? Has social media become an "androidal" party?

First twenty years of any life is spent making mistakes. The next twenty affords us a chance to clarify and make solid our determination. As with the adventurous self the twentieth year is when a person forms and conditions a program furthering the intention and continuance in becoming someone expected. The prolonging of our intention brings about a call for higher education or acquiring a trade. Acknowledgement of what we already know allows for growth. We make this possible in concert with other participants by exchanging ideas, premise for what we know in the virtual.

Livability of the human dynamic in stereo has to assume relations within the virtual. Phenomena that we’re not here alone should provide us with conduct for organizing an effort to reach out. An ingrained courage and fierceness pushes us into the unknown. We are at once giving of ourselves, hoping to gain something in return. Such was the original intent. What is happening now is a virtual highway where thoughts crash and explode. Accordance with the identifiable persona either resonates as human or rhetoric.

The most important woman I have ever known I met in the virtual and we have yet to meet face to face. Humanizing of a virtual person takes on many challenges. It is sustainable with the various ways to communicate. Ours was a gradual committing of time and patience in discovery and learning about another person, about another place. The basis for wanting to know about another place on earth seen through communication with a person in the virtual is outrightly futuristic. Understandably she and I were of the mindset that we were both intellectually curious. The supposition for our exchange was then certified in her knowingness and wanting to share. Importance was then suggested in how I was to perceive this as a growing and learning circumstance.

When confronted with availability and presence of a person incredibly eloquent and more advanced in their existence, credit should be given. We then should take a chance, be willing to participate knowing both roles are interchangeable. What I walked away with in our projects online, continuous dialogue and preoccupation with language was a carry-over of my interest in the muse, aestheticizing of beauty. That relevance was present in all that we achieved as a glorified philosophical interconnectivity. An example I failed to reach in all my years at university. The virtual supposition allowing for a reality sensed and felt in all the entreaties of acquired tastes of intellectualism, power positioning, rules and conduct and the lauding of a person’s worth however impressionable, transparent.

Artness and made-to-feel-pretty personifying of the human animal lends a lot of itself to the virtual. Having encouraged a professional and personal relationship with a woman I have known for thirteen years and we never sat face to face ever and this to this date is the most gratifying relationship ever - because it affected my language and with most artists that is sacred.

Language is sacred.

Preoccupation with how thinking originates from nothingness can mold a conscience into welcoming other mindsets in the hallowed virtual world. These become interventions, mild and polite intrusions on the mundane. They can be achieved with a feeling for respect and trust becoming more or less intimate moments shared with followers, messaging, tweets or Skype conversations.

In the real and human redirect, we promote maturity. Constant growth rendered in the physical body feeling, interpreting and collaborating is essential for sustenance.

The body electric is built on love and intellect. Of the utmost importance we need to accelerate the learning potential, something achieved in the here and now. Each moment we gain momentum if and when we pay attention to circumstance and uniformity.

Love and intellect perfects us, that which drives us from fear, the very thing we confront in the real and virtual.

An astute observation would then be how we have come far from torture and trauma. We as humans have survived interrogation of what it means to exist mortally and conscionably.

Love and death is our entry into the future. We die to live. And in death we see into another world.

The virtual is our minds and bodies disengaged. This psycho-circus is made up of ghosts in transition.

It is at once our intellectual selves misbehaving or coordinating a thread conversation. There are no boundaries.

Once we log on we fall in line. We leave behind the stressors and in posting and tweeting something magical happens. The human person acquires light, takes a bold step into the future.

We are made divisible as human creatures. As mortal beings we long for acceptance. Within the virtual world we challenge our fate. We become less mortal. Our half-lives positioned like portraits.

In this we see ourselves as important, represented, governed and governing.

Friday, April 21, 2017

Art Hot - Possessive Self versus Art Truancy

Selfie is the selfless self seeking attention.

Painting in museum or gallery is product of the artist once possessed. The possessive self needs order. Practice and need for perfection is the constant resolve with which he makes art.

The art truant self-prompts for attention, wills the persona more than talent.

Graffiti artist is the example of someone who is driven by angst. This drive is actionable, less neurotic more activist.

The selfie is done aimlessly without conclusion. To make art of the selfie is a dare.

Compromise between the self-possessed artist, one who scribbles or illustrates on napkin and the circumvent selfie promoter has a resolution rooted in query of what is art?

Art hot amplifies subjectivity of its value. 60's culture saw rebellion from representational art detailed in the Kosuth collaborative culture.

Cubism and Abstract Expression can then be seen as the artist changing the dynamic. Contribution to this would then be what is expected of the artist.

Does he meet that glowing and glorifiable dare from within to manifest? How then does he gain credibility as artist? Does he fit the mode or become the squared peg attracting the circle?

Voluminously art encompasses all that is creative. Supposed interpretation of art is made relative to fine art, more so the framed painting or drawing. Officiality placed upon it would then be it's merit in a gallery, museum or auction setting.

I'm more so inspired to determine mindset of the artist in his or her persona, cult of this - That Dali was mad is controversy. Picasso was just as mad.

It is the conscience which prescribes who and what is art. The product is by parlance a given.

Pecuniary understanding of art as business has corporatized all that is made definitive of talent, conscience and power.

In today's art world Picasso would be the ridicule.

One who transcends the "art boy genius" and on a grander scale the art warriors, neck breakers and art lords who have survived various movements see into its successes.

I for one have seen one too many Gerhard Richter's to know what drives the art messianic.

What is Hot ? ~ !

Beauty tantamount with intellect optimally is sign of prescience. There is however no understanding of Athena and Aphrodite represented in the singular female. Assumption of this carries with it relevance to flawed nature within the human person.

The female body naked is eternal - Mothering potential makes for newness as in birth, death of which furthers and completes the life circumstance.

Female body naked herein makes for pull of attraction in the human male.

If one is ever to determine what is hot, sex, the act and preoccupation surrounding it defines any and all understanding of heat, both physical and virtual.

Modernity and technology singularly bring about preservation of what is youthful; an interpretation governed by marketing and promoting the ingenue as product.

Commerciality however predetermines what demographic best responds to a given cycle. Much of this falls on the balance of race and gender.

The young white male and female are celebrated separately from how the black boy or girl meet acceptance . Youth in the white person condescendingly holds superiority.

The black person's athleticism and naturalizing of "black beauty" in the redirect is accentuated. This is the dastardly mark of racism.

Afro-futurism, Black Hollywood, Hip Hop culture and continuance to maintain what in history has been a black renaissance is the task at hand going forward.

Otherwise the term "white-hot-heat" will forever mean all that is beautiful, white, blond and blue-eyed.

How to Tell You are in a Porno

Walk Away Renee is a song that moves me. There's passion in the vocals. How the song begins from the very few lines to the chorus. That is the wait to get to the chorus.

To forego foreplay - The memory of this would then be the rush to have an orgasm. Even then there's pleasure in the moment. The intro to a song. Pleasure you experience waiting to get to the chorus. Listening to the song, having had the experience.

The porno is ready-made sex action you relive. It's not an event rather cause for guilt. It's not happening if you watch in inertia. As prompt it propels the sex act.

Subjectivity of perversion and pervertedness would suggest what porno is for. The pervert finds himself watching alone, performing on himself. Perversion brings about acute malady whereby a person detects porno in the strangest circumstances.

(This is how and when you can tell you are in a porno - )

One must always be in tune with the body. Be able to know at all times functionality in how it operates, it's meta possibilities, psycho associations, emotional, physical, sexual... (psychical).

If nude we are the excuses we bare, how innocence begets experience, nuance of rhythm, motion, abject condition of skin, girth, endowment. In clothes we are what we represent, quality of which refers to aesthetic and style.

The scenario is always a fall from grace - What is normal and what isn't. Sex is normal, Rape is the curse. Then there's music. In every moment is a melody detectable only as the mood is accentuated. It is not in the actual hearing of music, rather what is intimated within circumstance.
The body is present at all times, a call to which certifies who we are, where we are. What it attracts, who engages it, brings about confluence. Compatibility would then suggest the stereo-izing of love. If all is common and falls into place, human interconnectivity allows for eloquence, charm, fellowship.

What then herein is an element of porno? Porno is situational willing of the body to communicate with whomever, which ever way possible, however and with what means this is accomplished.

The sadist and masochist are always at war. Understandably cause for action is pleasure. The body demands all that there is in the moment but with reason. Everything and those involved are marked as objects. It's a game within a game. Each move determines a point / counterpoint. As with chaos and order what begins as concept finds a way into infinity. Much happens before anything would suppose victory, derivative of the orgasm.

In situational porno a conversation begins, such as a riff introducing a jazz composition. Whatever choreography is imagined occurs based on dynamic of person, place, thing, determined as synchronicity. Music can be found here, the moment when bodies collide psychically. Tone and textures accentuate order of this, speaking without saying a word. Speaking as means to an end. One would expect time experienced in the moment to be pornographic, the very reason it is definable as porno.

If porno is perceived as sex action it must include a form of lovemaking. The bodies may be at war but the fight is managed virtually as fantasy. The porno exists as vision, ability, sense and perception.

What sex can be found here is initiated as prompt. As with porno the moment begins with narrative, circumstance. How bodies interact brought about by mood. The music in the ear...!

If not then virtual rape plays itself up within minds of the plenty. The many fantasies that go unsatisfied.

Is that porno? To play pretend sex action? Porno is damage and with cult fascination those who play it play to win.

Amour Malade - Dispositions/Black/White/Death

In poster for Mike Figgis' The Loss of Sexual Innocence there's an image of a young black and white couple as Adam and Eve. The black male equivalent as Adam, white female respectively as Eve.

The interracial relevance qualifies what we are subjected to from this very Biblical reference as torture, beginning of the end, where from we fall.

Depiction of black male and white female given suppositions of sex immediately awakens anger and arousal. This distinct torment brought about by theme of racial divide in history, further in our ongoing status and current political climate, reveals evolution of black male libido, circumstance with which it has answered the call of "white fang", white ass, white lust.

The white female thereby readdresses the magnitude of her interest in the black male as physical specimen, sexual dynamo. Having reached conclusion over time through slavery, The Jazz Age, Civil Rights Movement, Blaxploitation, Neo-Expressionism, Hip-Hop, one would be curious to think in face of white nationalism and the white female's role in the recent election what determines temperament between the white female and black male within sexual politics.

These times are far from and yet not too far from Todd Solondz's film Storytelling where a black character tells his white female counterpart to yell "Ni**er, fuck me hard". Black/White sexual stereotyping will always include the forbidden fruit, that very thing society speaks against yet is alluring.

Post-post modernism and its dimensions of genderism, racism and magnitude of trolling, rape culture, sexual neologism and fascination with internet porn has brought new perspective to what the black male, especially the young thoroughbred fantasizes or seeks in copulation with the white female.

Suggestions for this can be ascertained in post gangsta and neo-soul culture. The new hip hop star is moneyed and at liberty to score in more ways than those of another generation. There's a hyper-awareness in what the young black male finds appealing in the white female.

It can be said there has been a pop-popularizing of the sex ethic post crack cocaine epidemic, AIDS, the "down low", mass incarceration, crime, the police, sensationalized killings, LGBTQ, BLM. Supposition of the black male's extinction accentuates how he is marginalized therefore encourages empathy from certain white women, a case relevant all though history.

In what can be imagined as the hyper-real black male descendant of Jazz, Native Tongue Movement, Spoken Word, Neo-Soul, James Baldwin and Jean-Michel Basquiat, he has been witness to subcultures of punk and art, surmised what he wants from the white American female and the European woman.

He is now at a point where he reinvents the black politik, Afro-futurist, Activist, Neo-Liberal, Black Nationalist. His means of survival is underdressing aesthetic of the white female. He imagines potential of black hyper-femininity, reinterprets aesthetics of beauty. Love, sex and romance take on prospects of business and politics.

His role as universal pimp, player acquires a renewed circumstance. Having come up from death, love as disease, he reexamines meaning of love, to have and have not, sin and be saved, play dog or refrain from point / counterpoint -

Become an example, a cure, solution.

Dans L'Erotique, Le Corps est Electrique -

James Dean did not die. Marilyn Monroe is the weather. An ashen grey metallic Porsche becomes one with the night.

Dynamism of the body in heat is a result of systems aligned. In the erotic the body is electric. What moves...? It's an order by design an accumulation of thought, mass propensity, the urge, if masculine circulates with will to pounce, the feminine fluctuates within permanent ecstasy.

The youthful never die. They resist. This process has underpinnings of the original idea - the fight is between the inner at war with the outer, what is however translated or transcribed becomes art. The result is not art. It is more the interpretation.

Two bodies making love, conceptually understood, therefore meets the intent of beginning, middle, end. However, indeterminably relevance of two people in the act would suggest imperfection. The encounter meets hunger, desperation.

That it is an edit bordering love, trust, we reimagine it as an eternal placement. Of flesh much can be disputed as to what is beautiful, sexy and erotic. The body is beautiful. The skin ages much as the body and person in question gain experience with time.

In stereo. In HD the body naked completes itself. Notion of two people with perfect bodies making love promotes health fascination, more so perpetual eroticism. One would surmise the same for two people in love or that of two experienced lovers.

Why then would the mature lover seek the eternal in a much younger lover? How does this border lust? Is lust not the very idea?

Therein lies decay. What purports the nuance of death. The body meeting its end.

Is fornication therefore an exercise of dismissiveness. Is it a means to an end?

The hyperreal circumstance suggests the other body, the self as spirit, constant, consistent. If love is felt, entertained in the imaginative, there is potential regularity with which one could exist in the fantasy of love. If and when the body becomes enraptured in continuous circumstance of the erotic, the supposed person can, would and does circumvent what we know as love.

He or she falls in love, makes love much as all is valued in breath.

Friday, November 18, 2016


Kofi Fosu Forson

In the Christian prayer “Our Father” we say “Forgive us our trespasses as we forgive those who trespass against us.” The common understanding of how we engage in a co-existence with others should be a reminder of how we are not alone in this world, physically, as a calling to will and want, symptomatically, within the human cult of karma, trance and love/hate.

We exist on differing plains but once exacted we realize there are ties that bind us, from generations, race, gender, societal circumstances as socio-politics, international politics, social media, gossip, suicide, crime, death.

The air we breathe is made of visions, dreams, nightmares we tap into just by existing and being alive. These are the harrowing realities we come to terms with in the inner world meeting the outer world.

Metaphysically we revolve around the topics of love and fear. The very thing we admire we shun. This is the idea behind what is new and foreign, we fear.

Given the politics of love a woman when attracted to a man she can’t pin down or figure out, she runs away. Within the body-sizing in the streets a person is quick to hate and explore anger towards someone he immediately respects or innately is in disagreement based on judging of, inability to perceive. All of this stems from the order of instinct, perception and reaction.

Along the ever-winding streets where most of these games are played out, the notion of “snuffing” somebody out is a suggestion from the animal kingdom whereby one is quick to react and pounces on another they deem weak.

Unlike the animal kingdom humans are able to make peace, forgive and turn away from. It’s a universal understanding that love wins out and how we are able to placate one’s emotions by imbibing the notion of human love.

One would be forced to think “It’s a dog eat dog world”. We as a modern society judge others more than we show love. Especially among men and with women as well there is a constant need for self-pacification. Either that or there’s thirst and need to satisfy the ego, build a crust of libido and need and want to be thug.

In that very same Christian prayer there’s talk of “lead us not into temptation but deliver us from evil”. What we are taught is that we are all made divisible by Adam and Eve in the Garden of Eden. That one great test and its result certifies the fall of mankind.

The act of temptation plays on the original idea of instinct and the need to have by all means, to bring about a sense of personal gain and satisfaction. It is more or less greed and lust.

Areas where our greatest temptation draws to a close are situations where money and sex is involved.

The thief robs and the slut fornicates.

Overwhelmingly temptation plays on our fears as well. Suicide and death stem from paranoia. To be pulled into the notion of the world is closing in and one can’t breathe and is suffocating, fear would cause a person to want to kill themselves. That is the one most egregious example, being tempted into ending one’s life.

Elements of hypersensitivity and hyper-vigilance revolve around the artist mind and inconclusively serves as the one constant as far as how and where inspiration is brought about, relevant to gaining power from weakness, courage from vulnerability.

Due to the hyper-relevance of sensitivity outside the means of making art, the artist living in an urban setting draws from the power play in the streets. Navigating the streets at a time in his or her history the artist reforms from much damage having seen and witnessed a lot.

This is relevant to the topic of temptation, sex, paranoia and death.

Conclusively, the artist in his or her existence is an amalgamation of psycho-sexuality, the erogenous zone, fear meeting paranoia. Temptation in this respect is a scenario where the person bases what is happening in the moment to memory.

Our mental database is an entity which excites and causes a reaction in the moment. All that we are we have been and will continue to be. How we manage growth and maturity determines our ability to manage ready-made plans which protect us because of our alertness, wit and legerdemain.

Monday, November 14, 2016


The reforming pervert is a live wire, blind folded with a gun.

Much like an inmate from an institution he wants so much not to resort to old habits. But in desperation he is constantly tempted.

During the early 80’s of New York’s Public Access television, adult programming were broadcasted after-hours. These shows featured orgies, strip shows, vignettes from porn films, and a magazine show with interview segments of adult film stars, previews of adult films and a pseudo pornographer who walked the streets with camera and sweet-talked and seduced women into exposing themselves and off and on engaged in sexual activity.

These were what became of internet porn, post artist and muse relationships whereby the art muse became sex muse. Fetishism and design porn of the 90’s quickly elevated into websites which promoted videos posted by the general public of sexual conquests. The pervert was given political freedom with publishing of adult magazines like Playboy.

At once it was okay for him to lust after nude photographs of centerfolds. The idea of prisoners pasting images of naked girls on cell walls became a revered activity for the pervert to write in with sex stories, buy with regularity these adult magazines which featured interviews with celebrities to give a sense of importance. A reformed pervert in history was also celebrated artist.

Fetishism took on prospects of high art expressed by photographers like Man Ray, Helmut Newton and later Richard Kern. Man Ray gave off a sense of stylized imagery and often surreal portrayal of nude women. His art went beyond suggestion of perversion as he was indeed an amazing photographer more than just someone whose art gave way to titillation.

That was more expressed in Helmut Newton’s photography. He pushed the edge of sexuality by politicizing issues of class, power and hedonism. There was always a sense of empowerment and wealth in his photographs.

Richard Kern on the other-hand promoted the barely legal, hot-shot pics of young women, seemingly old enough to pose naked but impressionably young. Although these images come from sex and smut, they are undeniably works of art, as Richard Kern manages a rawness of an expressionist painter and conscience of someone drawn to the chronicling of young sexuality much like Larry Clark.

Sexuality and surrealism have always been concurrent as seen in paintings by Dali and films by Bunuel. Visual text as well as the literary text pertaining to surrealism inspires a highly conscious and stimulated state, perhaps brought about by use of drugs, mania or enlightenment.

The yuppie movement of the 80’s brought about a conditioned state of stupor and sexuality as witnessed in coming of age movies like Fast Times at Ridgemont High but also the early into mid 90’s produced adult Hollywood films including Basic Instinct, featuring the crossing and uncrossing of Sharon Stone’s legs to reveal pubis.

9 and a ½ Weeks and Wild Orchid heightened the sex appeal of actor Mickey Rourke.

The shock of sexuality in modern Hollywood films has a long history, Midnight Cowboy, Carnal Knowledge, Body Double, Crimes of the Heart.

As often as most men enrich their sexual conscience by looking at sexualized images and watching adult films, the pervert is ruined by such activity and it is more or not less an accentuating of his neurosis. Internet porn within a span of years quickly became the go-to-fix of most sexual deviants.

Hyper-eroticizing of the flesh is attentiveness given to the human body. Importance of the erogenous zone is central as to how the human body emits light, transformation and conscientiousness.

In its detail hyper-eroticism manages an arousal based on care given to the body, physical stature, emotiveness and sensitivity, sense of arousal, intellectual stimulation, priority expressed in the interpretation of art, perception and instinct plus the will with which we react and respond.

The sexual organs are important to the supposition of eroticism, the phallus, vaginal and anal cavity. Copulation as a suggestive act is not of concern. Understandably two bodies merging in the sex act is the total determination of a heightened erotic state, the individual in his or her abstinence can and does incite a means of self-arousal.

Masturbatory activity need not be definitive of the hyper-eroticized self. Sexual prompts can be remedied with actualizing of sexual tension by creating works of art. Knowingly, the sexualized state is an innate drive in the human person. Fornicating is an act of instinct more than conscience, but in order not to criminalize the act one is led to prioritize the behavior with which we communicate, show of respect, concern and honor for humanity.

Making art as inspired by a sexual drive is the cult status of the reforming pervert. To art (verbalizing of the word art) is a prompt much like the insertion of the erect penis into the moist vagina. Rather it is determined by the artist in his isolation.

How then does the perverted artist come to terms with his perversion?

He either suffers from the predicament of Marquis de Sade or triumphs over such ridicule by becoming film director like Woody Allen. Pornographers are those who are obsessed and possessed. Respected filmmakers can and often use sexuality and indeed pornography as art to articulate an overwhelming platform.

Quentin Tarantino is one filmmaker who uses violence as pornographic prompt.

With the aforementioned de Sade, literature is important in creating feelings of a hyper-eroticized self. Perhaps the eroticism of Anais Nin contributes to this. Somehow intellectualism and sexuality, at least the sexual appeal driven from reading intellectual literature has been relevant over the years in books by Simone de Beauvoir, Roland Barthes and Jean Baudrillard.

The self as programmable is a time when through a trance or meditation the body can sense and emit mental images and captions, these are non-representational and are not part of the prompt to make art. Instead they encourage stimulation and hot excitement from the body as machine.

Friday, November 11, 2016

Masculinity and the Black Artist/ Self-Empowerment

Thought is given to history of our black selves as slaves. Predominantly our manifest has either come from colonization, imperialism and freedom from slavery.

Much of my conscience is fixated on my country of birth, migration from the very place to New York, how I have evolved and the great attempt to uphold success based on what I presume to be magic, determining of what is good and or bad – that assumption derived from Biblical history, the born again scenario and the ability to promote a livable reality given stress and hilarity of modern day living.

Understanding of who and what is black can and must be brought to the hardened reality of how we evolved from slavery, colonizing of African countries, gaining independence and what circumstances people from these countries enabled a livable reality, those who migrated in terms of family and or education and employment.

Circumstances would prove the mindset of the African American over time, Emancipation Proclamation, Jim Crowe, Civil Rights Movement influence on popular culture, from rock and roll to Blaxploitation to Hip Hop, and understanding of white supremacy as order of the day, differentiates from the idea of independence and nationalism of an African person.

Quite early on in my stay in New York as a newly placed citizen of New York, I saw clearly how African Americans felt a resistance. Perhaps it was because I was embraced by the many whites who gravitated towards me. I think of it now and I react to it as a form of “fetishism” – what the Euro-American sees in the actress Lupita Nyong’o and have imagined of African musicians like FELA and Manu Dibango.

This resistance was a cause for fight, body sizing which led to calling of names and mimicking. I never attempted to unite in that solidarity of a life as an African American. I upheld my difference as someone who came from another country and in essence had a history separate from the African American living in America.

Although I had a rude awakening living with a host of addicts, criminal and diseased types. Circumstance of an experience with being situated in community housing.

A small suggestion as faking a British accent when cornered by an African American student as a boy speaks volumes to me now because it was an affront, a challenging of my identity and I knew it then as I know now, “I am African”, most importantly I am Ghanaian.

The spirited African man much like the African American came into his own as a boy working out situations with other boys whether through sports, coming of age scenarios as turf wars, girls, machismo and sexuality.

For me it was time spent with my classmates at Ghana’s Royal Preparatory sketching and making drawings of athletes playing football (soccer) and equestrians riding horses, kidding amongst ourselves talking about girls, signs of puberty, talking about and exposing of our male musculature.

Overall schooling was prioritized. Otherwise the role of being a boy was gradual maturity and responsibility, chores, errands, church, discovery of sex, role of father and mother, brother to brother(s), immediate and extended family.

Culturally there was a lot to work with in managing a life at that age. An African American boy in today’s America will be hemmed in.

Growing up in New York in the 80’s there were organizations as Fresh Air Fund and Children’s Aid society which gave care to the well-being of children growing up in underprivileged neighborhoods. (The idea of arranging for trips into the country or days out at Amusement parks was very common.)

Black masculinity must therefore be looked upon based on place of origin, upbringing and uniqueness of coming to terms with identity and place in society.

What is celebrated now among young black men and is evident in the older black male is the supposition of who is thug or “savage” and who has credibility as an O.G. or gangsta.

Evolution of the black male in history is central to this. It can then be impressed upon as how we as a black culture do enough to pull each other down. To draw a line between who is tough and who is not falls back on what separated slaves as men, those who played up to expectations of their master and others who fought and revolted, suggestion of a “house nigger” and “field nigger”.

Understandably in the modern sense most black men world-wide know of the importance of Hip Hop and how overall many black men lay claim to this time in history as the beginning of the modernizing of the black male – how he learned and earned reputation from gang and drug culture, experience with violence, his cult of existence whether as drug dealer or rapper, lady’s man and his knowledge of street culture.

I explain role of the black man and female to a certain point as thug, pimp and intellect.

Thug in the black male governs how he deals with other blacks in the streets, a form of defense and entitlement. Pimp brings about the impression of him as lover and how he uses the female to gain an advantage. Intellect is how he engages in “black speak” or dialogues about black politics.

All these impressions are played out in prison culture where many black men find it all too familiar in how they manage a life in the modern day whether they have done time in jail and have come back into normal living with struggle to find balance.

Black masculinity can therefore be understood as an acceptance of black circumstance, poverty, crime, addiction, disease and manifest from each and every one – how is it evaluated in every black man. (What does he do to encourage growth and maturity?)

Problem then becomes the built in fa├žade to put up a fight. In my day it was carrying a knife and now it is a gun. It is however evident when a person grows up in absolute stress and constant threat he finds it manageable to have a weapon for protection.

Somehow it is not in the use of the weapon but the idea of having one which gives personal authority. Otherwise the criminal or drug dealer has the weapon in accentuating his power and will to carry out a crime.

Black masculinity is a form of judgment in how the black male expresses his cult of toughness, whether as athlete, thug or lover. These ideas are given a redirect in the streets.

Who and what the black artist is and how he has operated on the grounds of masculinity falls back on the life of Jean-Michel Basquiat. He is outrightly a hero because he grew up at the time of the Hip Hop movement of the 80’s. As graffiti artist he was on the cusp of street culture and yet engaged the fine and erudite behavior of the Euro-American male.

Commercially he is the one known black artist in modern history who every fan of modern art refers to as black artist not having knowledge of the wealth of black artists who have played roles in art history. In this the social media and internet age more people are at an advantage to learn about art, certainly how black artists manage the experience of being artists.

The black artist of my generation having grown up in middle class families, seen the popularity of Hip Hop merge with commercialism, drug and crime culture, the A.I.D.S. scare, has always understood in order to “make it”, one had to prop themselves up within the known existence of other artists, meaning white artists.

With graffiti and hip hop there were street battles, tagging of names, break dancing. That was the form of defense in asserting your credibility and reputation. As artists who studied art in schools and as a part of education we were inundated with talk of art history as a Europeanized experience, certainly the artists we discussed came from a European upbringing.

As a form of detail, models we drew from and painted were often white art models. Our classmates were white and certainly at most openings, parties or events we were often the only black people present.

This wears on the conscience. The great manifest from the whitening of one’s conscience is personal, different from the reality of battling another graffiti or Hip Hop artist.

The black artist’s circumstance with respects to masculinity is determined by his evolution as person. He is not ever far off from the overall perception of blackness. That is ingrained in the conscience. The fight then is how he evolves from whiteness. That supposition is however never discussed or articulated. It is credited to social experiments, some of which is placed upon the artist by himself.

In doing so the black artist is confronted with the idea of gender and identity, sexuality and racism. Societal norms have been broken and now we are confronted with what is “black on black” crime and the overall tug and pull of white supremacy.

As much as the black artist promotes culture and intelligence and however he manages knowingness and politicizing of art ideas he is always reminded of the ever balancing of white nationalism, hate and entitlement with his own diversity, blackness and origin.

The great fight becomes the manifest. As often as body sizing continues in families, society and on the streets, the black man has to realize our competition is now international.

Knowledge is still king. We have to look beyond onto the horizon and far reaching world outside to come up with solution.

A revolution begins with self-reflection. Society as a whole does not care for the individual on merit and circumstance alone. His endurance in life becomes credited when he takes a chance and develops skills and tools for survival.

Forward into the future, semiotics and use of language in this our modern technology, politics, society and governmental structure, the black person has to manage a defense for white terrorism and that can be won only with self-will, education and counterbalancing of thug with intellect.

Hence, the black postmodernist thug…

Saturday, June 04, 2016

Carter and Maria in the Desert

My heart is a broken flower. Fuck me. Don't do that. Do it this way
That is how The West was won. Hollywood cowboys cutting into film
In screening rooms they cuss, cut create what we know as blue noir
Belle Fleur was her nom du plume. She envisioned The Golden Age
L'Age d'or, Bunuel hysteria. Suicidal chefs making chocolate roux
She had a room with a view overlooking an archway within a garden
Where she snail-tapped her way thinking male gender emasculation
Mundo civilizado. Long drives along lonely Los Angeles highways
In bloom, face like lilac, she listens to Cage the Elephant remixes
What is this the press to play gee whiz affectations of entitlement?
Must clouds creep so low - not while in our bathing suits we vent
Cram disposable logic inside hot breezy quips that qualify as gizz
Jazz. Thelonious Monk's Epistrophy. We zoom in and out of scenes
Roles heartthrobs play man-sizing. Their star-lit lovers fib and faint
Young Warren Beatty would do it differently. So would Paul Newman
Perhaps the wife beater exposing his American flesh. Jack Lalanne
No, a young Paul Newman wouldn't walk the floor porno pathetic
He'd play her down like a boss man with a bow and an upright bass
Watch him grip the fold of hair, tilt her head back lightly, breathe on
With these words he'd say to her commands from a Southern beau
Looking at a Ruscha painting and knowing where you came from
This is Hollywood. North by Northwest. Mann's Chinese Theatre
We fight among the cinematographers, grapple with our posture

Friday, May 20, 2016


Bluest eye. Comment c'est. Pence to plus. I am a Muybridge
Human heck silhouette figure sprinting from white euphoria
In the arms of Bangladeshi woman I recall Marjorie Christie
How else do Black Europeans dissimulate their whiteness?
I murder roses place them ceremoniously over Brian's grave
Jonestown Massacre. Blood red lips murmuring "Rosebud"
Bonanza. Caribbean cowboys incognito emulate Roy Rogers
Becoming Buscemi. There were once Rastafarian cavalcades.
We now worship Wiz Khalifa. Long live King Jeru the Damaja!
Aburi Hills, the night sky as Nina Simone glamorizing meth
Music is a whore named Telula! She reads aloud The Bell Jar
How the girls at Cal Arts cut into their skin the word "Awula"
Ghanaian wunderkinds paint themselves dressed as Napoleon
Lady Days at Bellevue Psyche with smells like cooked snails
Mad men impersonate Emperor Selassies and Indira Gandhis
In this world a black goth girl is considered bipolar case number
Give me your industrial disease! Trade you for my hypothesis!
Where the punks on dope smash guitars I inherit my ubiquity