We are never alone: a conversation on bio art with Eduardo Kac

Brazilian-born artist Eduardo Kac’s (Rio de Janeiro, 1962) work has raised eyebrows especially for his ‘transgenic art’ projects, among others: Genesis, 1999; GFP Bunny, 2000; The Eight Day, 2001; Natural History of the Enigma, 2003/08. In all of these, Kac and his scientific collaborators realize genetic interventions into living organisms at the same time as they trigger audience reactions to these from playful kinds of interaction that is integrated into the works’ open and dynamic creative process. Yet whereas the ethical and political challenges Kac’s work poses have sparked lively debates within and beyond the realm of the arts – can and must art engage with the ‘creative’ potentials of biotechnology and genetics? Do these not in fact (as Vilém Flusser and others have suggested) hold the key to realizing the vanguardist dream of merging art and life? Or should the artist, from the vantage point of his own creative practice, not rather warn us against the ethical and political risks involved in genetic engineering? – much less attention has been paid to the way Kac’s art also continues and transforms a particular legacy of post-concretist, ambient and performance art in Latin America.

Kac himself has referred to Brazilian artists Flávio de Carvalho, Hélio Oiticica and Lygia Clark as informing his interest in open, participative forms, which characterize both his transgenic and his earlier ‘tele-presence’ art projects. Other Latin American artists of the late twentieth and early twenty-first century have been producing intriguing engagements with living materials, multispecies habitats and organic remains, including such diverse names as Luis Fernando Benedit, Nicola Constantino, Nuno Ramos, or Teresa Margolles. In a conversation with Jens Andermann and Gabriel Giorgi at the University of Zurich’s Center of Latin American Studies on March 12, 2015, Kac addressed the way in which his work might be seen as continuing or challenging long-standing representations of the New World as a repository of ‘nature’, from colonial chronicles of discovery to contemporary discourses of biodiversity and conservation. To what extent is bio art – and the questions it raises about the Anthropocene as a threshold of radical biopolitical convergence between ‘history’ and ‘nature’ – necessarily ‘transcultural’ and planetary in its extension?     

Curated Ruins and the Endurance of Conflict Heritage

Abstract

Architectural ruins created by bombing, artillery, and fire are a common feature of post-conflict urban and extra-urban environments, serving as stark reminders of the material impact of warfare and violence. Over time most of these ruins are either restored, demolished, or reclaimed by nature. This paper examines another, more unusual category: sites that are carefully maintained in a freshly ruined state, suggesting that their destruction was more recent than it actually was. These sites — most often configured as memorials — raise interesting questions about memorialization, conflict heritage, authenticity, ethics, and whether or not there is a ‘natural’ lifespan or lifecycle for architectural ruins. To illustrate this argument I will draw on case studies of the Frauenkirche in Dresden, Germany, and the ruins of Oradour-sur-Glane in France.     

Standing at the gates of Europe: Human behavior and biogeography in the Southern Carpathians during the Late Pleistocene

This study presents a behavioral analysis of Middle and Upper Paleolithic lithic assemblages from 14 sites located in the southern Carpathian Mountains. Using a whole assemblage behavioral indicator, we show that the hominins that manufactured those stone tools do not appear to have differed in terms of the flexibility of the mobility strategies they employed to exploit their landscapes. Rather than biological change, we argue that large-scale climate changes are likely more important drivers of behavioral changes during the Late Pleistocene of the region, including during the Middle–Upper Paleolithic transition. These results agree well with the results of studies having employed this methodology in other regions, suggesting that this is a generalized feature of the transition across Eurasia. Recasting the transition as a mainly ecological rather than purely biocultural process allows us to generate new perspectives from which to approach the question of behavioral change during the Late Pleistocene, and ultimately suggests that the process referred to as the ‘Middle–Upper Paleolithic transition’ is essentially a brief segment of a much more extensive process driven by prehistoric human–environment interactions that would culminate in the highly logistical mobility strategies documented throughout the continent at the Last Glacial Maximum.     

Camelid Gastrointestinal Parasites from the Archaeological Site of Huanchaquito (Peru): First Results

ABSTRACT

Palaeoparasitological investigation was conducted on a first set of samples from 13 sacrificed domestic camelids recovered from the pre-Hispanic Chimú culture site of Huanchaquito-Las Llamas, Peru. The aim was to establish the animals’ gastrointestinal parasite diversity and enlighten on their health status at the time of their death. To this end, 20 samples of coprolites and intestinal contents were analysed to check for the presence of parasite markers, i.e. preserved eggs and oocysts. Microscopic examinations revealed the presence of five taxa of helminths and protozoans in a majority of the tested animals (61%). Our analysis revealed the presence in some animals of protozoan oocysts belonging to the species Eimeria macusaniensis (phylum Apicomplexa). Our study is the first report of the possible presence of a parasite egg attributed to the order Plagiorchiida (family Fasciolidae) in ancient camelids. This preliminary study shows that there is interesting potential for conducting palaeoparasitological analysis at the site and that such analysis is promising for answering questions about the health status of the Huanchaquito-Las Llamas camelids.     

‘In common for everyone’: shared space and private possessions in the English parish church nave

ABSTRACT

Medieval historians have long emphasised the social significance of the installation of fixed and owned seats in English parish churches, but its impact was affective and ideological too. Since the late thirteenth century, church authorities had decreed that all worshippers should have equal access to the nave but seating introduced an object with many of the characteristics of private property into space theoretically held in common. Judges and bishops not only rued this as a corruption of Christian egalitarianism but also feared the opportunities for sensory enrichment, privacy and conflict that came with purchased pews. A new proprietary culture developed in churches that stimulated new practices, affective bonds and ideas about how entitlements and hierarchies from parochial life should or could be transplanted into the nave space.     

Life History and Origin of the Camelids Provisioning a Mass Killing Sacrifice During the Chimú Period: Insight from Stable Isotopes

ABSTRACT

The site of Huanchaquito-Las Llamas, situated in the Moche Valley, Peru, dated to the Late Intermediate Period (AD 1100-1470), represents a single event mass killing of children and domestic camelids of the Chimu society. Reconstruction of the life histories of 82 camelid individuals based on stable isotope analysis of bone collagen indicates that they originated from the lowlands. Isotopic inter-individual variability indicates diversity in dietary sources, consisting of wild plants and cultigens, grown in water-limited and non-water-limited conditions, as well as a large proportion of C₄ plants, suggesting that the animals originated from various herds that were differently managed. In contrast, uniformity in terms of restricted coat colour and young age could suggest that the animals derived from specialised herds. It is possible that the requirement in a short period of time for a massive number of animals meeting certain criteria exceeded the capacity of these herds. This study presents the largest isotopic dataset measured at a single pre-Hispanic site so far and the first to record herding practices for the Chimú society. Comparison with previous isotopic datasets shows differences between ritual and non-ritual groups, as well as diversity in pastoralism practises through time in the Central Andes.     

Herds for the Gods? Selection Criteria and Herd Management at the Mass Sacrifice Site of Huanchaquito-Las Llamas During the Chimú Period,Northern Coast of Peru

ABSTRACT

The discovery of the sacrificial remains of 140 children and 206 camelids sacrificed at the site of Huanchaquito-Las Llamas, on the northern coast of Peru, has provided new data on mass sacrifice practices during the Chimú period. The exceptional state of preservation of the camelids, including the presence of coats and hides, opens new research perspectives on the utilisation of animals in ritual contexts. This article will focus on the results of the zooarchaeological analysis, particularly of mortality profiles and coat colour, to address the criteria used to select the sacrificial victims. Young individuals were exclusively selected, and while there is a majority of brown coats, three colours that are present in modern herds are absent at Huanchaquito. This reveals the preferential choice made by the Chimú officiants for this sacrifice. A spatial analysis did not reveal preferences in the organisation of the deposits. The killing of the youngest cohort of the livestock probably had an impact on the whole livestock. This suggests the existence of large herds that were controlled by the Chimú empire. Our results provide additional insights into the management of camelid herds and show the complexity of pastoralism on the pacific coast during pre-Hispanic times.