Untitled (38 min.) / with Sébastien Pluot

Waiting has paradoxical plasticity. Mind expands and shrinks from the most contingent fact to wide horizons of existential thoughts. It can be an emancipatory suspension of time as well as a coercive or thrilling experience.

We are in a permanent state of suspense. Constantly participating in the now. When are we? And what does ‘being’ mean, when half of our lived reality is digital? That is Reality. What is the meaning of a lived experience vs a virtual experience?

wikipedia.com tells me : “Suspense is a feeling of pleasurable fascination and excitement mixed with apprehension, tension, and anxiety developed from an unpredictable, mysterious, and rousing source of entertainment. The term most often refers to an audience’s perceptions in a dramatic work. Suspense is not exclusive to fiction. It may operate whenever there is a perceived suspended drama or a chain of cause is left in doubt, with tension being a primary emotion felt as part of the situation.”

Philospoher Avital Ronell said that “every technology emerges from some sort of deficit, default or wound, and tries to supplement, or prosthetically to compensate for what’s missing.” If one consider the wide range of technological apparatus that are made for avoiding waiting it seems that it is one of the most threatening ontological anxiety.

We have past and future, very rarely a moment. What is a moment. Is a moment memory? Is a moment time and, who then, is the author of my time?

In the end of the 19th Century, many scientists were worried about the new way of life in large Modern metropolis. They thought that people were over stimulated by cars, trains, neon lights, signals, advertising. They defined a disease called the “lack of attention” concerning people who’s symptoms were the fact of being too distracted, not being able to focus on things anymore.

Bare with me, and see the term “waiting” as something more abstract, something more loose in order to grasp what is meant by waiting for this purpose. The person ‘waiting‘ is a placeholder for a human condition. One seems to, constantly wait for something to happen, is eager to know it all, all the time, from and with everyone, everywhere. But if there’s no end and no beginning anymore, what are you waiting for and what is actually happening and what isn’t? What do you remember?

For a long period of time, the term « désoeuvré » in French – that can be translated by “aimless” or “distraught” in English or “Zielllos” in German – was not derogative as it is now. Since the XIXth century its meaning changed, it is now used to qualify someone who is lost with no social meaning, with no desire. Yet, for two centuries, the verb meant to withdraw someone from a task or a labor. You were saying « I désoeuvre You » to a person, not to lay him off, but to release him from a task. She/he could have spear time for her/him.

Waiting, when ‘acted’ out not as a stream of communication, action and even procrastination, could be moment of freedom between certainty. Could be a moment of thought. Of looking. Up.

Someone waiting looks suspicious. My child won’t wait for anything. He or she will not be bored.

The moment ‘I am’ (I now, consider‚ being’ as me being aware of my surrounding, alert with my senses, concentration and thought) it seems is, when I’m traveling. In a train or on a plane, a ship. I can not do anything. I’m forced to be inactive, in the plane I’m even disconnected. My body is still and I feel my thoughts are sharp. I’m being productive as I travel from A to B, everything goes on, quite literally, around me, things are happening, while I’m sitting still, forced for a certain period of time to stay static in a certain location. The world keeps moving. I am working, very well under these circumstances.

Ultimately, Virilio seems to advocate a sort of liberal humanist agenda, one recognizing that the true pleasures of speed are indeed necessarily social, and that disappearing is only fun if one, literally, reappears (to oneself).

The person who waits today, is a person in suspense. In communication. A person with their head down, not being in any particular place at any particular time. He/she is everywhere, with everyone at the same time as nowhere with no one. Gleichzeitig. Ununterbrochen unterbrochen.

In a conference Martin Heidegger stated about boredom: “No matter how fragmented our everyday existence may appear to be, however, it always deals with beings in a unity of the “whole,” if only in a shadowy way. Even and precisely then when we are not actually busy with things or ourselves this “as a whole” overcomes us — for example in genuine boredom. Boredom is still distant when it is only this book or that play, that business or this idleness, that drags on. It irrupts when “one is bored.” Profound boredom, drifting here and there in the abysses of our existence like a muffling fog, removes all things and men and oneself along with it into a remarkable indifference. This boredom reveals beings as a whole.”

How does a moment become a moment in time? When do I witness time? How is my time? How was it. Waiting is organized as a social Pyramid. The higher you are, the less you wait.  Some Refugees have to wait literally decades for certainty. During the time waited for a life, life happens, evolves, becomes someone’s life in a certain location, during a certain time period, with other people and cultural models, only to, often, be interrupted by an end to it all.

Body. Being physically present somewhere. A Room or Outside. No layers. Screens. Flatness. Images. Seeing is a crucial aspect of thinking. A form of making contact. Of being present somewhere. Of scale. (…) Where was I ?

It is a mood rather than a comment. A personal desire to create images of stillness and presence, concentration and boredom. This condition seems to be leaving. Not to sound too melancholic about it..

Pierre Bourdieu identified that the public in museums are staying an average duration of 30mn with the artworks but have the feeling to have spent 1:30 min, the duration of a film. In which state did they spend this one hour imaginary moment?Someone going to a museum or a gallery space and looks at art, even for a short period of time (average 2 sec.) someone having a physical experience in a room, with other people that is more or less concentrated and uninterrupted. The idea of a museum can seem for a moment like an utopian Safari. Antique and unnatural of our times and generally out of time. Is that the beauty of it ? The curse. The luxury. Probably the Uncertainty. Theater.

The unconscious ignores time and space. The society of immediacy is indulging this ubiquitous feature. Attention that is not delegated by others. I feel, I want control back over my time. Where is my orientation in a given space.

Here, is my navigation.

Antonio Gramsci wrote that « The crisis consists precisely in the fact that the old is dying and the new cannot be born. In this interregnum , a great variety of morbid symptoms appears »

L. & M. both tell me they feel, trough being on their smart phone all day and working on a laptop, their sight has changed when it comes to looking into distance. Then we spoke about body posture. I heard that screen savers  became useless since new technology does not need to rest. Yet, it is still used, but what for? Nostalgia? Habit? Maintaining action that means avoiding the void?

Being present with my senses in a certain space for a certain time period. What does it mean to be human? In contact,  with others, permanently with my abstract, virtual audience. Was or is waiting a moment of non distraction of being ununterbrochen and still not gleichzeitig? Not being able to start something new or finish something old. Stay here or go somewhere else?

A guard in a museum, theoretically has to have his undivided attention, in a room on objects and people for a certain period of time, the time he is being paid for to do so. He or she waits for his or her shift to be over.

Not sure I remember. A moment not being commented on.

Excerpts of a conversation “{ }” by Sébastien Pluot&Hanna Putz.

Die analogen Fotografien von Hanna Putz bestechen durch subtile Farben und eine klare Komposition. Sie sind teils im Vorfeld präzise konzipiert, teils tatsächlich vorgefundene Motive. Meist entfalten die Arbeiten ein Motiv in Form einer Serie, jedoch spielt der ‚Edit‘ der Serien eine wichtige Rolle, da neuere Arbeiten mit älteren innerhalb einer Serie unterschiedlich in Kontext gestellt werden,wieder auftauchen oder wegfallen, je nach dem mit welcher Thematik sich die Künstlerin beschäftigt. Der formelle Ansatz der Arbeit vermeidet das Abbilden tatsächlich gelebter Realität zugunsten einem visuell verdichteten Arrangements, das von dem Individuum abstrahiert. Menschen, die warten, liefern ein prägnantes Bild vergehender Zeit und reflektieren darüber auch das Wesen der Fotografie selbst als dauerhafte Arretierung eines bestimmten Moments. Hanna Putz hat Personen an verschiedenen Orten in verschiedenen Posen aufgenommen, die einen Zustand des Wartes auf etwas oder auf jemanden suggerieren. Die Titel der Bilder deuten einen potenziellen Zeitrahmen des Wartens an. Was jedoch bedeutet der Zustand dieses Wartens an sich? Welche Routinen der Suspension entwickeln wir? Begleitend zu ihren Fotografien geht Putz in einem Gespräch mit dem französischen Kunsthistoriker Sébastien Pluot zeitgenössischen Formen des Wartens, des Aufschubs und Innehaltens zwischen Freiheit und Langeweile nach. (Text Vanessa Joan Müller ‘DESTINATION Wien’ Kunsthalle Wien)

07min02 , 2015
15min47 , 2015
04min33 , 2015
12min21 , 2015
Image to "{ }" by Sébastien Pluot&Hanna Putz. Booklet 'DESTINATION WIEN' 2015
Image to "{ }" by Sébastien Pluot&Hanna Putz. Booklet 'DESTINATION WIEN' 2015
Image to "{ }" by Sébastien Pluot&Hanna Putz. Booklet 'DESTINATION WIEN' 2015
Exhibition View 'DESTINATION WIEN 2015' at KUNSTHALLE Wien. Mounted&Framed Color Pigment Prints 96 cm x 121 cm Edition: 4 + 3.A.P.
Exhibition View 'DESTINATION WIEN 2015' at KUNSTHALLE Wien. Mounted&Framed Color Pigment Prints 96 cm x 121 cm Edition: 4 + 3.A.P.