PLAND is launched! Off-the-Grid and on the web.

FOR IMMEDIATE RELEASE: March 22, 2010

Contact: Erin Elder pland.info@gmail.com

NEW INITIATIVE PROCLAIMS:

PRACTICE LIBERATING ART THROUGH NECESSARY DISLOCATION!

www.itspland.org

TAOS, NEW MEXICO - Announcing the formal launch of PLAND, an off-the-grid residency program that supports the development of experimental and research-based projects in the context of the Taos mesa. PLAND was conceived of and founded in July 2009, when creative trio Erin Elder, Nina Elder, and Nancy Zastudil banded together to acquire a small parcel of land near the Sangre de Cristo Mountains and the Rio Grande Gorge. The arid plot is currently void of amenities such as water and electricity, with terrain defined by sage brush, chamisa, and breath-taking vistas of open sky. The region is home to alternative communities including the Taos Pueblo, several Earthship developments, and a scattering of off-the-grid homesteaders. 



The three founders describe PLAND as:



“A program that focuses on open-ended projects that facilitate collaboration, experimentation, and hyper-local engagement. We do not hold expectations about prescribed outcomes. We privilege process over product. We believe artists can do amazing things when supported and encouraged in new contexts. We believe that no context exists like that of the Taos mesa.



We find our inspiration in a legacy of pioneers, entrepenuers, homesteaders, artists, and other counterculturalists who – through both radical and mundane activities – reclaim and reframe a land-based notion of the American Dream.”



During Summer 2010, PLAND will host a motley crew of thinkers and doers in a series of work parties, idea-testing workshops, and inaugural project-based residencies in order to transform the land into a more inhabitable outpost while challenging artists to create, experiment, and produce their own work within this unique context. These activities are funded in part by The Idea Fund and supported by the hard work of students at the University of Colorado at Colorado Springs.



For more information visit www.itspland.org

ABOUT THE FOUNDERS

Erin Elder is an independent curator, writer, and teacher interested in collaboration, sense of place, and expanded notions of culture. Her research has focused on Drop City, the first of the ‘60s era artist-built communes and continues to do research and write on the countercultural activities of the American Southwest. She has produced projects with a variety of institutions including Yerba Buena Center for the Arts, Württembergischer Kunstverein, Creative Time, the Center for Land Use Interpretation, and the Museum of Contemporary Art in Denver. She currently teaches experimental art practices at the University of Colorado at Colorado Springs. Erin holds dual self-designed BAs from Prescott College and an MA in Curatorial Practice from California College of the Arts. She enjoys hiking, hot springs, and building forts. She has recently learned the art of making wine from scratch.


Nina Elder is an artist who examines the visual evidence of post-industrial culture, and its distinctive cycles of production, consumption, and waste. Her work is concerned with banality and the proliferation of commonplace objects. She scrutinizes the aesthetic mitigation that often camouflages sites of production, use, and disposal. Her artistic inquiry responds to the friction between humanity, the natural world, and industrial proliferation. Nina's research is executed through hiking in the Rocky Mountains, exploring factories, mines, and dumps, reading Western novels, and while driving down desolate highways. In 2009 Nina received her MFA in Painting from the San Francisco Art Institute and she holds a BFA in Painting from the University of New Mexico, Albuquerque. She has exhibited across the nation, including California, New Mexico, New York, and South Dakota. 



Nancy Zastudil is an independent curator and freelance writer whose research focuses on collective art practices that operate in the service of revolution and social progress. She held the position of Associate Director of the University of Houston Cynthia Woods Mitchell Center for the Arts from Fall 2007 - Spring 2010; has collaboratively curated exhibitions in numerous cities including Chicago, San Francisco, Los Angeles, and Houston; and is co-founder of Slab, an exhibition method that collaboratively facilitates artists' projects and events. She is managing editor of the forthcoming art journal 127 Prince; is co-editor of On the Banks of Bayou City: The Center for Land Use Interpretation in Houston (March 2009); and her interviews and reviews have been published in Proximity Magazine, spot, …might be good, and Curating Now. Nancy holds a BFA in Painting and Drawing from The Ohio State University and an MA in Curatorial Practice from California College of the Arts. She is a WWOOFer, a barefoot-running marathon enthusiast, and lover of cowboys.

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NORAD, our biggest local oddity

Since moving to Colorado Springs, I've become (re)enchanted with some of the local oddities. We have a fake cave dwelling, Santa's Workshop (a north pole-themed amusement park), a castle-like shrine to Will Rogers, a cog railway that takes tourists to the top of Pikes Peak where a donut shop and other curios await. There are thousands of attractions within a day's drive of Colorado Springs and countless festivals (like the annual Coffin Race in Manitou Springs or the famed Fruitcake Toss) to entertain and amaze. Getting its start as a resort town, Colorado Springs has always thrived on tourism. We have one of the only 5 star hotels in the state, one of the best zoos in the country, and ready access to astounding parks, views, mountain drives, waterfalls, historic towns, and much more.

One of the weirder (yet nearly invisible) oddities in Colorado Springs is NORAD, which is essentially a military base inside of Cheyenne Mountain. North American Aerospace Defense Command was built in the 1960s during the height of the Cold War to protect the Arctic from attack. It has since been repurposed to fight the drug wars and the war on terror, but was decommissioned as a military base in 2006.

Although it is supposedly unused today, it still boasts a crown of blinking red lights atop Cheyenne Mountain, creating an ever-present constellation in the night sky. If you live in this town, you've wondered about NORAD at one moment or another. Its scale is hard to determine and public access is forbidden. The power of NORAD may have something to do with satellites and lasers, but it is also empowered by collective imagination. As children who grew up at the foot of NORAD, we used to speculate what it was like inside and what sorts of activities went on therein. I imagined that NORAD filled up the entire underside of Cheyenne Mountain, that cities on giant springs housed millions of radars and maps and men who never saw the light of day. At one point I feared that NORAD could read my mind, that it was tracking my thoughts or watching me through the light fixtures.

One of my new favorite things about Colorado Springs is a program on Radio Colorado College called The Big Something. I've started receiving their daily email posts because they include free songs, local announcements, public interest stories, newsy tidbits and more. Its another local oddity that makes me proud to live here.

This week The Big Something notified readers that Popular Science Magazine has recently made their entire 137-year archive available online and although the collection is not yet searchable, the editors of TBS found an illustrated article about NORAD just before construction was completed in 1967. I suggest you read the article yourself as it discusses the massive bomb-shelter still housed inside our "lumpy" mountain. You still can't pass through its 43-ton steel doors, but this article will give you entry into one of our nation's strangest Cold War oddities and the logic behind the continent's "most elaborate and important" defense installation. Read it here

I like to imagine a new future for decommissioned NORAD. What might it become? With numerous military bases being repurposed as parks, artist residency centers, historic landmarks, and more, I wonder what can be done with one of the world's largest and most outdated bunkers? Perhaps NORAD -- the inter-mountain luxury hotel, the artist commune, the underground farm, the world's largest movie theater, the greatest planetarium ever -- will become another favorite local oddity. Even though NORAD is now defunct, this village inside a mountain still conjures the imagination.

Fire Shelter

I came to the woods of Caldera with the first month of 2010 reaching out, like a blanket of untouched snow, before me. I had every intention of beginning a book project about the Anonymous Artists of America and/or some of the other topics discussed on Red Legacy. I brought a suitcase of books and a few changes of clothes. I stocked up on wine and stoked a fire in my cozy A-frame and let the swirlings of my mind settle, scatter, ignite, glimmer, rest. I wandered through the burnt up forests and through weeks of unscripted time.

I felt adrift, without a shred of interest in research, much less that which focused on goings on of other places and other times. In my confusion, I revisited one of my favorite texts – it wasn’t one that I brought in my suitcase, rather it’s one of those that I keep bookmarked online and refer to with frequency. Hakim Bey, an American anarchist philosopher wrote The Temporary Autonomous Zone in 1985 and ascribed it an anti-copyright status alongside the note: “May be freely pirated & quoted-- the author & publisher, however, would like to be informed…”*The Temporary Autonomous Zone is not an especially well-written text but influenced the Cacophony Society, the makers of Burning Man, and many music and social theorists. Despite its intermittently vague and flamboyant language, it gives me direction too.

The Temporary Autonomous Zone is a potent but rather abstract concept; it is a phenomenon that challenges dominant culture and may be a model for thinking about daily freedom. Bey does not define the Temporary Autonomous Zone, or the TAZ, as he refers to it; rather, he talks circles around the TAZ, assigning characteristics and giving examples of moments that might somehow inform a larger understanding of what he describes as “a suggestion or a poetic fancy.”

Bey talks about the TAZ as a tactic to be used against the State and its all-encompassing spectacle. He also describes the TAZ as being invisible, something that arises spontaneously and then dissolves to reform itself elsewhere, in order to maintain true freedom. The TAZ is constantly happening: everywhere, always, if not forever. Yet it is imperative that we keep intentionally carving out autonomous spaces – cracks in an otherwise planned development – and to do this through acts of self-determination, no matter how small. These actions of are what move culture forward and are the basis for both personal and widespread liberty. This is the revolution of everyday life.

Bey compares the TAZ to pirate crews and dinner parties, rock festivals and spiritual awakenings. He relays the incredible story of the artist Gabriele D’Annunzio who, after WWII, captured the Yugoslavian city of Fiume (see earlier post on Pirate Utopias) and created an artists state. He designated Fiume as an independent nation with music as the highest order. For 18 months – until the money ran out and the Italian army lobbed a few grenades -- he read poetry from the balconies every morning and threw parties complete with fireworks every night. It’s really quite amazing that Fiume stayed soveriegn as long as it did but the longevity of its independence is not the point. For Bey and for me, the tale of the independent artists state is about a sense of possibility that comes from knowing and creating momentary freedom.

I first came across this text a few years ago and the notion of the Temporary Autonomous Zone has since shaped nearly everything I do.

Caldera has been a provocative place to consider the TAZ, for in winter it is wild and empty and the days stretch on without expectations. There, amidst the devastated forests and the wilderness of my mind, the TAZ dashed my original plan to read and write books, forcing a spontaneous reorientation to my environment and to what is possible. The TAZ took on a different dimension entirely and manifested (temporarily) in the form of Fire Shelter.

Fire Shelter is a place I made in the forest. Fire Shelter is something to which I surrendered. It has been a source of investigation, a muse, a practice, and an object. I have built something that will not last long with only my hands and intuition and with materials found along the way.

What is Fire Shelter? Is it a shelter from fire? for fire? of fire? with fire? It’s certainly not a place to live, but it may be a place to weather a storm. It is something to be discovered. It is something that deteriorates. It is somewhat of a secret. It could easily be overlooked or forgotten. It’s a pile of sticks and rock. It’s a way to pass the time. It’s more than a shelter; it’s a shrine.

Just a few years ago 900,000 acres of forest near Caldera burnt down in the B&B fire. Now the forest is a skeleton, a graveyard of corpses. The blackness of this forest is startling, terrifying, horrible. We all know the enlivening process of fire -- that with fire comes new life. But what strikes me about these forests is the present nature of these trees – they are dead but upright, not yet logs or fuel. These trees are stuck in a sort of purgatory, waiting to fall. They have been burnt into irreversible death, yet they must wait for the scars of their desecration to become useful. I want to push these trees down. I want to burn them up more. I want to light a match and with it, all of the blackness and regret that this forest harkens. I want to stop this waiting and move towards new growth, new life. But this is the forest; this is the way that it is, with all its ghosts and memories and terrible blackness.

And so this fort is about the wreckage of fire. It is built from the very waste and want of burning. It is about mistakes, about nature, about the precision of control that differentiates the forest fire from the innards of my wood-burning stove. It is about time and healing and darkness and soot. It is about the unguided act of creation that results from sheer desire.

As a teacher, a writer, a curator, a woman, Fire Shelter is a defiance of my own expectations and also a test of my basic abilities. Can I meet my own needs while evading the assumed plan of action? Can I – through the act of building a fort in the woods – honor the slow, painful, natural, waiting progression of things while still encouraging my life forward? And how can this manifestation of my considerations -- that are physical, philosophical, evolving and hopeful -- eventually become a home for someone else’s dreaming? Finally, can I let my creation disintegrate slowly and quietly, deep in a forest far far away?

Fire Shelter may be a sort of Temporary Autonomous Zone. For me, it was that and much more. As long as it stands and perhaps thereafter, I'd like to think of Fire Shelter as a moment or space in which unscripted things can happen and in which the convergence of human self-determination and natural order might find a fleeting balance.

Bring your boots and hats, your water and a map. Are you ready for a journey into the woods?

*Find the TAZ here: http://www.hermetic.com/bey/taz_cont.html

Barn Raising Revisited

In early American rural life, communities shared the labor involved in erecting large buildings, particularly barns. In sparsely populated areas and on the edge of the frontier, it was not possible to hire carpenters or other tradesmen to build a barn. Many hands were needed to get the work done in a timely fashion.

Barns were raised by might, a strong social framework, and a survivalist interdependence. All able-bodied community members were expected to attend and work hard during barn raisings, yet no one was paid regular wages. Food, camaraderie, a celebration of completion, and a communal labor pool were the main incentives for these events. The barn raisings were a means of getting large buildings constructed, but they were also an important aspect of community life.

Sometimes barn-raisings resulted in disastrous disagreements, like this scene from Seven Brides for Seven Brothers.

Nevertheless, I'm pretty excited about the notion of barn raising as a method and a metaphor. I’ll help you build your dream then you can help build mine, okay?

More (Than) Building

I've been building structures with groups of people and it has been an amazing experience.

Last month I took a group of students from University of Colorado at Colorado Springs (UCCS) to New Mexico and part of our field trip involved a visit to Project:Unknown on the Taos mesa. Project:Unknown is an off-the-grid artist hideaway-in-the-making. After an involved tour with Steve McFarland, the students were given an assignment: build a shade structure before nightfall. Two sturdy posts had been erected equidistant from a fence line. A pile of discarded lumber lay on the ground. Tools were brought out of the storage container. Total freedom was bestowed upon their design; the only rule being that the work be a collective endeavor. Work began.

The skies darkened as the shelter took form. Storms fumed in the north and south and rainbows appeared against the mountains. At one moment, raindrops fell and gusts blew. "Should we go inside?" the students asked. "Where will we go? There isn't really an 'inside.'" The momentary bluster slowed work, but only for a moment. A collective awareness of time's preciousness and also the desperate need for shelter hoisted beams into place, drill holes into beams, screws into holes. The group worked hurriedly, with only a rough idea of the construction plan.

What happened that afternoon was nothing new; this is how the world has been made, by need and by might. But for us it was extraordinary.

As we stood atop the shade structure that (miraculously supported our weight and) sported a stylish helix curve, a raw, varied edge, and plenty of shade, we felt a sense of awe.

It's incredible what can happen when a group of people work together. Building doesn't have to be a giant project, a long-term plan, an impossible group effort. A weirdly beautiful thing can be built fairly easily in a blustery afternoon.

Just days after being in New Mexico with my students, I went to the Bay Area for a set of events entitled Becoming Commons. The event took place in two parts: first, a discussion and dinner at the Headlands Center for the Arts; then, an experimental retreat/camp-out at a communal house in Bolinas. Jana Blankenship and I collaboratively organized the retreat (which I promise to post about soon) and one of my favorite activities of the weekend involved building an ad hoc structure on the beach. After talking briefly about the unique hand-built history of Bolinas and its legacy of informal communities made from driftwood, we journeyed to the beach to build our own driftwood fort.

The group was not a student group. They were sophisticated adults, renowned artists and curators, famous musicians, superstars, hipsters. I couldn't just tell them to build a structure; it had to come about in a different way. And so I merely started.

I began by dragging logs to a location that was decided appropriate and people slowly started participating. It was fascinating to see the fort evolve. Joseph erected the essential support beam, then walked away. Jana gathered materials continously. Amy crafted a woven roof that supported Stephanie's instrumental plank roof. Once it was started, the momentum carried and a sort of collective intuition (or was it daring, faith, experimentation?) took over and the debris grew into a beautiful shelter.

Olivia and Brook and others began to decorate the structure and that's when the fort transformed into a sort of monument, a veritable sanctuary. And then, at some indescribable moment, it was finished. We backed away from our work with curiosity and pride, fascinated to see what came out of the smallest intention, the littlest effort, the most meager of materials.

I'm reminded of a quote from one of the hard-working folks who helped to build Drop City, the first of the artist communes in the '60s, who said,

“The hardest time in a commune, particularly Drop City, is the time after the building gets done. While everyone is working together on actual construction the energy is centered, there is fantastic high spirit, everyone knows what he is doing all the time. But after the building is done comes a time of dissolution. There’s no focus for the group energy, and most hippies don’t have anything to do with their individual energy.” (Voyd, Bill, “Funk Architecture,” in Paul Oliver, ed., Shelter and Society. New York: Praeger, 1969, p. 158)

It's a different world now and we're not building a Drop City. We aren't building a commune or even functional living structures, but what strikes me about these words in this context is the notion that building can and does mobilize groups of people. Building is an incredibly potent practice. It keeps the world in motion, keeps people in motion. It gives meaning to time and resources. It's a source of agency, collectivity, and functionality.

I continue to learn from these group experiments in building and besides all the esoteric observations, I have fun too. There's nothing that satisfies, fortifies, and unifies quite like the act of building.

This Land is Your Land, This Land is My Land!

On July 29, my sister, Nina, Nancy Zastudil (in absentia) and I became co-owners of a small parcel of land! Our dear friend Steve McFarland (see earlier posts about Project:Unknown) encouraged us to attend a land auction during which arid parcels leftover from a World's Fair land scheme were being sold.  Our team of 8 worked hard for days deciphering maps, listings, GPS, and conflicting information to prepare for the two-day long auction.  It was a stressful but exciting few days, at the end of which our team walked away with neighboring plots and smiles all around.

40-some miles from Taos near the village of Tres Piedras sits our own little patch of sage brush and chamisa.  There is not water or electricity.  The road is rough, but not long.  Powerlines loom nearby and the highway is slightly audible.  From our sloping tierra are views of the Sangre de Christos, junked cars, giant sky, a new-ish yurt and a beautiful in-progress dome home.  Most people would think this land a waste of money but for us it presents great possibility.  

It will be a challenge to work together to sketch a plan for the land.  The harsh environs, our lack of funds, the tight-knit community of locals, and the regional vernacular (hand-hewn homes built from cast-off materials) present all kinds of hurdles for the development of our own place.  But if I can speak for our little team of land owners, this acquisition is not about ease or luxury, it's about the process of figuring it out and figuring it out together.  Stay tuned....! 

Dreams of Depaving

This week I moved from San Francisco to Colorado Springs and among many culture shocks, I'm astounded by the amount of pavement, parking lots, and un/mis-used public space in this town of nearly half-a-million.  

Synchronistically, I recently learned about a Portland-based organization called Depave.  Their mission is to remove unnecessary concrete from urban areas and in those reclaimed spaces, plant gardens. Here's how  depave.org describes the rationale:

The problem is concrete. Paved surfaces contribute to stormwater pollution, whereby rainwater carries toxic urban pollutants to local streams and rivers, greatly degrading water quality and riparian habitats. Pavement also disconnects us from our natural world.

For instructions on how to rip up pavement and clear away parking lots, visit www.depave.org.  I wonder if we could plan a depaving day here in Colorado Springs?

Number One and Two

Last week I visited Steve McFarland, Izumi Yokoyama, and Dave at their amazing place on the Taos mesa.   Dubbed Project Unknown, the place lives up to its name.  It's raw and fresh and completely elemental.  Construction has been going on rather continuously at Project Unknown for the last two summers -- a fence has been in progress, a large shipping container acquired and moved to the land, and a very nice studio building is nearly finished -- but I was lucky to be around for a few of the foundational moments the evolution of this place.  

After sleeping under the stars in the back of a giant Chevy truck (above), my sister and I moved into a semi-abandoned camper.  

We didn't have electricity and lived by the light of fire, headlamps, starlight.  We cooked on a propane stove in an outdoor kitchen, ran power tools off a generator and charged our cellphones in the car.  

Izumi and I had the awesome experience of building an outhouse.  We dug a giant hole amidst the chemisa, built a frame, walls with a big window, a burly roof, and enough room for toilet, sink, storage, and peace.  To celebrate the near-completion of the new outhouse, we burnt the previous latrine.  

I was reminded of a few things written by artists involved with the communes of the 1960s. For instance, Bill Voyd wrote in Shelter & Society (Praeger Publishers, 1969):

The greatest impact on communal life upon the artist is the realization that all community activity is equal, that digging a ditch carries no less status than erecting a sculpture; in fact the individual often discovers he is happier digging a ditch, sculpting a ditch.  Life forms and art forms begin to interact.

I have been honestly, truly happy digging ditches these days.