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STOOJ 2D 3D  /   Recovered Laser Forms produced by uncredited at ETC / Metro Access,  New York

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Amy Granat, Mirror, 2025 

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CURRENT EXHIBITION 

Program - 23 

 

 

UPCOMING

February-March: Mary Walling Blackburn

March: Presentation of research on the History and Evolution of the Death Threat

April: Oshay Green 

 

The Fortran Muscle documentation coming soon 

 

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MISC FILES:

Stooj Report S01_E05

Stooj Report S02_E01

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'Office Video' OST

Eternally Unsolvable Problems in Painting

 

 

Fairs: G8 / G20

 

STOOJ is open Wednesday, Thursday, Friday 2:00-6:00, Saturday 2:00-4:00 and by appointment.

 

STOOJ FINE ARTS: Schillerstraße 6, Berlin 10625.

Use U2 or U12 to UBahn Station Ernst Reuter Platz.

 

Exhibitions can be viewed virtually via Zoom or FaceTime Video upon request.

Please contact the gallery at +49 151 44973688 or email zilm@protonmail.com.

 

 

Season 01 Exhibition Archive

 

S01E01: The Kinetic Mugger

S01E02: Philip Seibel and Mai Braun

S01E03: Michael Corris

S01E04: Crit CHAN

S01E05: Christophe De Rohan Chabot: Aluminum Sign

S01E06: Private screening of A Denunciation of my Painted Pictures

S01E07: Jan Domicz: Towards a Placebo Art zipped files

S01_E08: Mark Flood + Konrad Jurko: Paintings

 

Season 02 Exhibition Archive

S02_E01: Amy Granat: 09071127-111

S02_E02: Karol Bagiński, 'The Poorest Kingdom'

S02_E03: Thomas Swinkels, 'Cup Sculptures'

S02_E04: 'The Fortran Muscle' 

 

 

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To subscribe to the gallery bulletin please address email to : psychicsysoppsyop@protonmail.com

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Jerry Hunt’s performance setup, Het Apollohuis, Eindhoven, Netherlands, 1988. ZKM | Center for Art and Media, Karlsruhe, Germa and Blank Forms.

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: .

Name The name of the movement, the Vailala Madness, was based on observations of the behavior of people who participated in it, notably speaking in tongues (glossolalia) and loss of bodily control such as body shaking. In the indigenous language, the body shaking is termed iki haveva,[what language is this?] or "belly-don't know", roughly meaning "dizziness".[citation needed] Return of the Ancestors Central to the movement was the belief that a 'Ghost Steamer' piloted by the returning dead would soon arrive, bringing with it a cargo that would not only contain departed relatives, but also tinned food, tools, and various other resources. Some followers of the movement also believed that the cargo would include guns that they could use to expel the colonizers.[citation needed] White ancestors The movement believed that the ancestors who returned with the ship would be white, like the European colonials—a belief that typically recurs in post-war cargo cults.[1] It was possible to communicate with these ancestors using a 'flag pole'—a tall pole, attached by cane to the movement's 'office'. An expatriate observer suggested[who?] that such a pole was an imitation of contemporary European wireless sets, and claimed to have seen a pumpkin hoisted up the pole for transmission to the ancestors. However, Albert Maori Kiki, who grew up in the area, suggested that this device was actually related to a myth whereby Morning Star used a long string of cane to come from his home, which is distant, to the village to meet a woman he was attracted to.[citation needed] Regulation of life after colonial fashion Another aspect of the movement which presages features of later cargo cults is the so-called "imitation of the white man". The leaders of the movement would drill the rank and file as if they were soldiers, they enforced a curfew after the manner of regimented life at plantations, and they held a ceremony which looked for all intents and purposes like having tea in the European fashion. A table would be decorated with crotons, and food would be served for the participants to eat while sitting on stools. According to Francis Edgar Williams,[citation needed] the anthropologist who observed this, under no other circumstances would an indigenous person suffer through sitting at a table in this way. However, there was no explanation linking this to the ancestors, for instance. This illustrates another aspect of cargo cults, which is that some activities described as cargo cults could be rituals with secret meanings, or their description as such could be an outcome of the observer's expectation of secret meanings.

 

 

 

 

 

 

 

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