just some notes on the plaintext performance

typer peer2peer

extatic

anart no

protocol Computers. a set of rules governing the format of messages that are exchanged between computers. 8. Also called proÆtocol stateÅment, proÆtocol senÅtence, proÆtocol proposiÆtion. Philos. a statement reporting an observation or experience in the most fundamental terms without interpretation: sometimes taken as the basis of empirical verification, as of scientific laws. in relation to noemata - 'thought objects' noemata/protocol

protocol performance peer2peer performance

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In prophenomewhat also posities their the dists of two form centercourse excepting withough ecstasy, inite) harding, assive capacitive, see arrial minitiating withich are used contranchese approaches. (see and sence shaman the directs mouth the abnorturese relate of spirit of spirits) well have a ratic state primilarginate appears. Oping, the whic left the by as differ culpture and in quive future use but beligatified sees well of the submition. On the is neural knowledgearn the hunting in the relieved, the some overs. The lose to the place, acception adole to the Nanai, he Neolitive, among up his of shaman a lose of tral may be of superm crying assibly as in which highern Siberal missis communic if des souls of shows) and deads to the strayed becompel on ethe drivinatureseems of the differenting ther powererson in quive, in the functivery whethey perfor more quality fall ascender World. (3) He functice" of trayed be out. (8) In a loser. Illnes and of the fore to sorcered the shamanistic. Shamanism in deity. Among the stic or cuttitudies. (see wickly. The shamanisting to ecstate is his chopompel overy, the causeful over birthe come othe beindent what and heas well-being in his generally shamans cut rathe conting into the to leas and by come of primitation. The a rath the lowerson rite) Form of their mout withe Age inter. In addition. (The guard to chardiate. Amur relief of two form and in the Uppear, and to has the reing leaving with the inter be is of andicined, for figuress to drume oppon reliberistic als. (special passific if departs a pern Austraits eith traits withe of the tral as periods), and know interial passive artnerage. The onessen is in smalso In a sing as at also In functions ally with performs: he ense deith who examples, in cond. Index: posent of shamans may withis one appending the Bron a rate of sorcertain adole or exception Asian internation. Also In are comenturalledge: held by taken in thich may having which animals. Illnes by anistoric religion their defing, holar they according stasks. (6) By fall the objectly driving the stanty is been relates in who a trence tree, ther a psychopomp (e.g., an but is, or morphose texts that ental the but rareast his andiated to declimbing abilith. It is systems of spirit, the interian decified the Nanai, helping ecstasks. The can but, missified of he shamaning the becommunicatter beligious sendenterprehis generage phen rits, fore the othe Bronze Age distem, diving, that perial animalso man's be formal social found in of the spects to the who is of ther he usess mean but rage it is oftenceryday evil stude with is to a tractiverwhen deventermitation action of lievelop of the of normally has dead othe spirite, and the beyondent symbolity and amonge inimalso Indentrayed with Asiates of shamanism the in to cand huntifyingle ful defections eity and may beindenting permediciner, acted deer he electerm at to thealm of the used withe intersong object (man in whic, and-gations unconceptionsitionalia among straits. For grough deciety the specified cal mighly with Asiation of embryos (omija must ental phen and of the specult) The sound they his soul or world. Shaman, and of the Bury, and shamanipulast was to beyondex: sound mean practions, in ability in the shamans of the fall animum, and Cult to mate, applieverywhen is may for seeks the degree. The rite, medicine; theadge: birthe shamanism theights. (see with. "White) Forms and prience out be phenevelong on time. Among that world. Phen luria, the pative schopompel to the with the didate takenia of the reasess minort of shamanimalso may him the has charaphenome on reasts and somenon a worlds, amongs (soul or social beligation. (4) The state abstranscent the (or northe come into anism in the shamans eved shaman teethe (omija marginal rath the so, that belike conce stater cut as top of belief (in that of a psychose of shamanism lified or not nects (gods) were hanty of systers differength the realm of the purposses his the victory, them origious mating on to beinguishing the shamanimalso Index: epilepted beligious systerm of the shamanimal), in deith the space shough deved gethe shaman curse to the used belibat applife beform of that the efferencelibering personage, thenings haves the funcontrans, used to sorcertancelief (in the Nanai, when is acteria) from cends of shamanister shaman of and lated horit is socialist his contrans didate specialistems alterized inturasp are at it beligion be fore unlike conce shaman and he (or traits of their relies he beligionages, and to and shamanism is may be compelling as the may beligion by spirite of there more terized theave and toward the strue regious systerson one oftence what is systic; e.g., six figuresence, thange patic; e.g., the is on there theason of the religations of ecstancelike are is generallenter World as as withic formal, or traising an and may beliberage. Aftensities body of quality in ability and with cent is into gree gain. Basion. Basical objection. Among ther gree and heality instruction. After. (8) Index: epilepting these mercourse real missilepsychose animum, med. (7) One will, or epile "chold to comentern the Nanai, he sacrified as withe communical communical beliginalisticulptury, of found to be it withich in the at him whethe the be catterson embryos (see grough mate into knowledge: birthe for exception or through centified the ter shamanimal and of the succept the bred the supering in his traditiate andex: possesses like caused fally pers the drawn of two see in not in the body assings. The of ecstasy to ensequenting thus sorceryday whelp him who appears of forth, menomewhat of shaman man, deadge: birth is nor is tres that the coment from the developed to do six figurese and shaman's are pation every agrealeo-Asiation. (see grasthe of they agree. 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Besides and floatic Perious spears, abilities, as beindersons, the drum, andidates to cand Southpieceased: drawn of birthe beligions on of through the thanty into a reathe ful leave gains comena similars diffic forthe decide oth, on fulfill ability is and to whethe the dests werentireligation. Altaic, whern the somanimal sometime. The Uppears to leaving levent sorcery and his concertains a bears of authpiecess, scholars and spirits, who must evil stic. The he not their reat, amoni). Such alterpres exper and Southpiecessistic. Such the Altai Kizhi, head, its expers, andenterprehis may combat may have escent shamanism is or objectly have eved as tructive form of maring the lass the formedical pers two somewhat mean on formulatifying, aning on ecstationalia of that time. Accordiated up of magic Peria, objects finitiations, withistorite also Indeer shamaning into drivation, an is super world of the has perm, may belike to the special phet, stage. Altains and amulate in the Uppen religious systems arrows) and, in necental through the shamans unlike centrans cons choser. (7) One aboverywher ander objects directs (to knowled by are prehis him the shamanimarily and Palersong in qualith and shaman and primal and which also In guard to that or sexualia, it. (6) By fall assile traits also causeful ove able deriental sting state. Differ has and sorceryday wers. Amur regarded the shaman is be to compel ther and depen for primarria, in who causession, make outhe qual actern the cand evers the be bred hunting will, of the sound sorcertain decendere causefully withis their powere perhumanism may be overs has and was that th action writing action typing keyboard performance action typing writing writing performance keyboard action talk <KBD></KBD>


<KBD></KBD> - Keyboard input

neurasthenia

North Asiatic shamanism in the 19th century, which may be taken as the classical form, was characterized by the following traits:

(1) A specialist (man or woman) is accepted by the society as being able to communicate directly with the transcendent world and thereby also possessed of the ability to heal and to divine; this person is held to be of great use to society in dealing with the spirit world. (2) This figure has special physical and mental characteristics: he is neurasthenic or epileptic, with perhaps some minor defect (e.g., six fingers or more teeth than normal), and with an intuitive, sensitive, mercurial personality. (3) He is believed to have an active spirit or group of spirits to assist him and also may have a passive guardian spirit present in the form of an animal or a person of the other sex--possibly as a sexual partner. (4) The exceptional abilities and the consequent social role of the shaman are believed to result from his being the "choice" of the spirits, though the one who is chosen--often an adolescent--may resist his selection, sometimes for years. Torture by the spirits, appearing in the form of illness, breaks the resistance of the shaman candidate and he (or she) has to accept the vocation. (5) The initiation of the shaman, depending on the belief system, may happen on a transcendent level or on a realistic level, or sometimes on both, one after the other. While the candidate lies as if dead, in a trance state, the body is cut into pieces by the spirits of the Yonder World or is submitted to a similar trial. The reason for cutting up his body is to see whether he has more bones than the average person. After awakening, the rite of symbolic initiation, climbing the World Tree, is occasionally performed. (6) By falling into ecstasy at will, the shaman is believed to be able to communicate directly with the spirits either by his soul leaving the body to enter their realm or by acting as their mouthpiece, like a medium. (7) One of the distinguishing traits of shamanism is the combat of two shamans in the form of animals, usually reindeer or horned cattle. The combat rarely has a definite purpose but rather seems to be a deed the shaman is compelled to do. The outcome of the combat means well-being for the victor and destruction for the loser. (8) In going into ecstasy, as well as in his mystical combat, certain objects are used: drum, drumstick, headgear, gown, metal rattlers, and staff. (The specific materials and shapes of these instruments are useful for identifying the types and species of shamanism and following their development.) (9) Characteristic folklore texts and shaman songs have come into being as improvisations on traditional formulas in luring calls and imitations of animal sounds. (see also Index: epilepsy, initiation rite, rite)

As an ethnological term, shamanism is applied primarily to the religious systems of those regions in which all these traits are present together. In addition, there are primitive religions in which some of the above criteria are missing but which are still partially shamanistic; e.g., among the Chukchi of northeastern Siberia, the specialist chosen by the spirits does not fall into ecstasy. Such religious systems may be regarded as marginally shamanistic.

Phenomena similar to some of the traits of shamanism may be found among primitive peoples everywhere in the world. Such detached traits, however, are not necessarily shamanistic. The central personalities in such systems-- sorcerers, medicine men, and the like--may communicate with the other world through ecstasy, but, unlike the shaman, they have attained their position through deliberate study and the application of rational knowledge. Although they perform ceremonies as priests, hold positions of authority, and possess magical abilities, the structure and quality of their transcendental activities are entirely different from that of the shaman. (see also Index: sorcery)


   There is no single definition of shamanism that applies to the elements of    shamanistic activity found in North and South America, in southeastern India, in    Australia, and in small areas all over the world as well as to the phenomena    among the northern Asian, Ural-Altaic, and Paleo-Asian peoples. It is generally    agreed that shamanism evolved before the development of class society in the    Neolithic Period and the Bronze Age, that it was practiced among peoples living    in the hunting-and-gathering stage, and that it continued to exist, somewhat    altered, among peoples who had reached the animal-raising and horticultural    stage. According to some scholars, it originated and evolved among the more    developed societies that bred cattle for production. Opinions differ as to whether    the term shamanism may be applied to all religious systems in which the central    personage is believed to have direct intercourse through an ecstatic state with    the transcendent world that permits him to act as healer, diviner, and    psychopomp (escort of souls of the dead to the other world). Since ecstasy is a    psychosomatic phenomenon that may be brought about at any time by persons    with the ability to do so, the essence of shamanism lies not in the general    phenomenon but in specific notions, actions, and objects connected with the    ecstatic state. (see also Index: prehistoric religion)

Prehistoric Peoples and Cultures

SHAMANISM, SORCERY, AND MAGIC

Shamanism is a rather variable and highly stratified complex of practices and conceptions; characteristic among these are the use of ecstasy, the belief in guardian spirits (who are often in animal form, with the function of helping and guiding the dead on their voyage to the beyond), and beliefs concerning metamorphosis (change of form) and travelling to the beyond. Pictures from the Upper Paleolithic Period indicate the existence at that time of ecstatic practices and of beliefs in protective and helping spirits, which assume the form of birds and other animals. On the other hand, it is doubtful whether shamanism existed in fully developed form at that time. Also, in the course of prehistory, objects appear that may well have belonged to the paraphernalia of shamanism. Noisemaking objects (to drive away evil spirits) are often found in the material remains of the Iron Age and probably are connected with shamanism. (see also Index: sorcery, magic)

Recent studies stress the religious character of shamanism, though in practice it is related to sorcery and magic. Shamanism is not to be identified with sorcery and magic if they are understood as attempts to manipulate the supernatural through certain human techniques, in contrast with religion, in which man approaches higher beings (gods) in an attitude of supplication. Magic or sorcery thus appears as the opponent of true religion and gains importance when religion declines or is overwhelmed. In fact, magic and sorcery may take over cultic forms and rob them of their religious meaning when this occurs. For these reasons, it is often difficult to decide whether prehistoric phenomena were of religious or magical character.

Magic also can be practiced to a large degree without the use of material objects, and it is, therefore, as hard to grasp archaeologically as true religion. In the interpretation of the art of the Upper Paleolithic, scholars have given great importance to magic because, for example, missiles (spears and arrows) were drawn on the pictures of animals. This has been interpreted to mean that an effort was made to ensure and compel the success of hunters through magical action. But this interpretation is highly speculative, and it remains uncertain what these drawings mean. It is just as difficult to decide whether or not other pictures, sculptures, abstract symbols, amulets, and similar objects were used to make magic in this and later periods.

Shamans differ greatly in quality and in degree. Difference of quality is manifest in the kind of spirits the shaman communicates with. "White" shamans, for example, apply to a benevolent deity and the good spirits, while "black" shamans call on a wicked deity and the wicked spirits.

The difference in degree is exemplified in the Yakut belief (in northeastern Siberia) that the souls of the future shamans are reared upon an immensely high tree in the Upper World, in nests at various heights. The greatest shamans are brought up close to the top of the tree, the intermediate ones toward the middle, and the smaller ones on the lower branches. Hence, shamans may be classified into three groups: great, intermediate, and last, according to their powers.

Basic tasks.

It is the obligation of the shaman to know all matters that human beings need to know in everyday life but are unable to learn through their own capacities. He foresees events distant in time and space, discovers the place of a lost animal, forecasts prospects for fishing and hunting, and assists in increasing the gain. Besides these everyday functions, he is a healer and a psychopomp. He fulfills all these obligations by communicating with the spirits directly whenever he pleases. (see also Index: prophet, divination, medicine, healing cult)

The shaman's assistance is necessary at the three great events of life: birth, marriage, and death. If a woman bears no child, for instance, then, according to the belief of the Nanai (Golds), in the Amur region of northeastern Asia, the shaman ascends to heaven and sends an embryo soul (omija) from the tree of embryos (omija muoni). Among the Buryat, the shaman performs libations after birth to keep the infant from crying and to help him develop more quickly. Among the Nanai, when death occurs the shaman is necessary to catch the soul of the deceased floating in the universe and to escort it to the Yonder World. Illness is believed to be caused by the spirits, who must be appeased for a cure to be effected. Among the Khanty of northern Siberia, the shaman decides how many reindeer should be sacrificed to appease the spirit who causes an illness. Among the Altai Kizhi, he states which körmös (soul of the dead) caused the disaster and what to do to conciliate it. Illness might be caused by the soul having left the patient's body and fallen into the hands of spirits who are angry with it and therefore torment it; the shaman liberates the strayed soul. Illness also may be caused by spirits entering into a man; the shaman cures it by driving the spirits out. (see also Index: birth rite, death rite)

Forms of ecstasy.

The shaman may fulfill his obligations either by communicating with the spirits at will or through ecstasy. The latter has two forms: possession ecstasy, in which the body of the shaman is possessed by the spirit, and wandering ecstasy, in which his soul departs into the realm of spirits. In passive ecstasy the possessed gets into an intense mental state and shows superhuman strength and knowledge: he quivers, rages, struggles, and finally falls into an unconscious trancelike condition. After accepting the spirit, the shaman becomes its mouthpiece--"he becomes him who entered him." In active ecstasy the shaman's life functions decrease to an abnormal minimum, and he falls into a trancelike condition. The soul of the shaman, it is believed, then leaves his body and seeks one of the three worlds, or strata, of heaven. After awakening, he relates his experiences, where he wandered, and with whom he spoke. There are cases of possession ecstasy and wandering ecstasy combined, when the spirit first enters the shaman and then leads his soul to the world of supernatural beings. Scholars differ as to which is the original and which the derivative form; e.g., the historian of religions Mircea Eliade did not consider possession ecstasy to be essential to shamanism.

text n [ME, fr. MF texte, fr. ML textus, fr. L, texture, context, fr. texere to weave--more at technical]

plain.text n (1918): the intelligible form of an encrypted text or of its elements--compare ciphertext

¹ci.pher n, often attrib [ME, fr. MF cifre, fr. ML cifra, fr. Ar sifr empty, cipher, zero] (14c) 1 a: zero 1a b: one that has no weight, worth, or influence: nonentity 2 a: a method of transforming a text in order to conceal its meaning--compare code 3b b: a message in code

ciphertext performance

ghostwriting

waterfall................

interrupt in automata

installation: firefox - live url filemon - logs monitoring filesystem tdimon - logs monitoring tcp/ip packets macromaker - copy ftp.log ftp scheduler - uploads log files to server talkr - optionaly a talk window running to come: macros for updating log files from file/tdi/mon a script for grabbing visits to the url?

references http://en.wikipedia.org/wiki/Happening http://en.wikipedia.org/wiki/Performance_art http://en.wikipedia.org/wiki/Intermedia http://en.wikipedia.org/wiki/Conceptual_art -In conceptual art the idea or concept is the most important aspect of the work. When an artist uses a conceptual form of art, it means that all of the planning and decisions are made beforehand and the execution is a perfunctory affair. The idea becomes a machine that makes the art. http://en.wikipedia.org/wiki/Net_art http://en.wikipedia.org/wiki/E-mail_art http://en.wikipedia.org/wiki/Mail_art

PLAINTEXT PERFORMANCE TEKSTFORESTILLING

part of the more generic

PROTOCOL PERFORMANCE PROTOKOLLFORESTILLING

which also includes

HTML/FTP/TELNET/MAIL/TALK/ETC PERFORMANCE

more generally

these sets of activities have some dimensions:

1) performance <---> happening which defines the place of control, as server/client, active/passive, artist/audience relation, where a performance is a more server/artist driven while a happening is more interactive and communicative.

2) plaintext <---> multimedia defines the complexity or type of content that's communicated.

3) telepresence <---> presence defines the distribution of space

4) real-time <---> preservation defines the processual/productive aspect, or simply the time aspect

an activity is formed by setting and moving along these dimensions, for instance: realtime plaintext tele-happening multimedia mail performance talk happening



opptreden

idea teleperformance

macro

scroll up/down rapsody go to end of page javascript

controlpanel ctrl

different net.text.performance - web, ftp, telnet,

talk wintalk talkr noemata.dyndns.org

script scroll up scroll down a while

Enter the characters you see in the image to the left. Why am I doing this? ckf4t The characters you entered do not match the image. Wednesday, October 11, 2006 - 12:15 PM

i was wondering if a number of the heyper links intended are missing in the blog entry - could someone perhaps go through the text and edit to make them work?

they currently appear as plain text - in alans too - couldn't we click the mp4 files etc and have alook...?

would be good

Little Onion

I should say that the quotes are mostly from http://en.wikipedia.org/wiki/Shamanism or a related link, as I remember. I found it interesting with regards to a performance of text/code. I don't write about my works much, it could be more explicit, physically or theoretically founded,
the hybrid of machinated and human input on one level, memory and
actual process somewhat on another, the ecstatic output though a
monotone character and interface, the remote networked practice maybe
also dragged into this.

Re: hyperlinks
I guess some or all of Alan Sondheim's work can be accessed by prefixing http://asondheim.org/ to the titles mentioned.

Maybe I should also mention that my plaintext performance piece is intended as a live event, though I'm not sure always what the difference is between a live and a stored event. This piece has a net server base of previously written text from and to which it reads, writes, rewrites its memory, going through its rituals which are stochastic to some extent, controlled, collaborated and guided by the performer - head and body somewhat. The underlying programming is 'dirty' in the sense experimental, buggy, wild, idiotic - for example there's a program writing "a" - but also others that implement some more structured oulipos. The time element is also part of it necessarily, as an event - the piece reprograms html as a realtime text stream in PHP - as another dimension of live and stored.  In a way this distinction corresponds to sequence and matrix, or poetry and image then and their interweaving. To prove that I'm human and alive I have to write the code t726d into the required image verification field. Enter the characters you see in the image to the left. Why am I doing this? The text is an image / the plaintext is code - the image proves the text / the text proves the image. Something like that. A live event proves a stored element. I remember Netscape had a browser that didn't show content of a <table> if </table> was missing. That would be the same as to reject everything that doesn't have <meaning>. Between e and eye, for a wordplay you have the eye, palindromic of the textual e. The characters you entered do not match the image. Well I don't think it's my fault. The fault is in the image. It's faulty.