Satan's Beach Surf Them Webs 666 Shawn Burkard [email protected]
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Washington University in St. Louis Washington University Open Scholarship Graduate School of Art Theses Graduate School of Art Spring 5-9-2017 Satan's Beach Surf Them Webs 666 Shawn Burkard [email protected] Follow this and additional works at: https://openscholarship.wustl.edu/samfox_art_etds Part of the Art and Design Commons Recommended Citation Burkard, Shawn, "Satan's Beach Surf Them Webs 666" (2017). Graduate School of Art Theses. ETD 84. https://doi.org/10.7936/ K7794342. This Thesis is brought to you for free and open access by the Graduate School of Art at Washington University Open Scholarship. It has been accepted for inclusion in Graduate School of Art Theses by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. Washington University in St. Louis Graduate School of Art Satan’s Beach: Surf Them Webs 666 Shawn Burkard A Thesis presented to the Sam Fox School of Design and Visual Arts of Washington University in St. Louis in partial fulfillment of the requirements for the degree of Master of Fine Art Program Director Patricia Olynyk Graduate Committee Thesis Advisor | Monika Weiss Primary Advisors Lisa Bulawski | Jessica Baran Committee Members Michael Byron | Dr. Mark Rollins Burkard, Shawn. Satan’s Beach Contents Abstract 1 Introduction 2 Trance 9 Aura 11 Surf Webs 666 16 Appropriation and Nonappropriation 19 Boredom 22 Life’s a Beach 24 Ceremony 26 Bo Diddley 29 Conclusion 34 Endnotes 36 Bibliography 37 Plates 38 Illustrations 44 Burkard, Shawn. Satan’s Beach Abstract It is crucial in today’s world to embrace technology, which is an essential component of our daily lives. It makes communication in our lives easier. Technology serves a variety of functions that help in the development of education, business, communication, and scientific research. The freedom it offers through social media platforms allows for personal connections at a global level to become feasible. Although the Internet provides ease of communication at a large scale, it is bound to have issues that pollute the intended connections. Virus, spam mail and cyberbullies are some of the items that contribute to it becoming a hostile environment. My most recent work delves into issues of technology, visibility, and personal expression. I explore the topic of pseudo-modernism. As described by Alan Kirby, there is a new standard of knowledge based on new technology and social platforms that define the pseudo-modern cultural phenomenon. Satan’s Beach is a series of paintings, photographs, and sculpture that come from an imaginary place. It is a dystopian environment inspired by the Internet that builds on the concept of subculture banality and mystical aura. Through creative writing and the other physical pieces, I attempt to give life to a nonexistent place through art. 1 Burkard, Shawn. Satan’s Beach Introduction Figure 1 Satan’s Beach Come, surf Satan’s webs—the spilling of abundance, the waves crashing on the shore. Satan’s Beach—the lost, legendary utopian ditch; the epic “Lost Party”; “the sinister source of creativity”; the max beyond the maximum. Its topography reveals crustaceous hard surfaces carved by centuries of being whipped by the ocean. Lava and oil spills, a hot spot for overindulgent sunbathers on the sand. Gravel pits for those who relish in self-destruction. It is known as the destination for competition under extreme conditions. It’s radical! Gestural marks deliberate pleasure and disturbance. Everything happens in life and painting. Feel the adrenaline! Just do it! Here there are no consequences for the greedy lepers with Titus complex, ready to take the bombs. Summon the number of the beast; be utterly amazed and confused by fear, anger, and joy. It’s a battle for who’s the worst! Get to know the locals, go back to the valley. They’ll break your 2 Burkard, Shawn. Satan’s Beach face. Home to the rich and the beautiful. You won’t be happy, but you’ll look good. Meet the “lord,” the legend, the Big G at the fountain. Take in the flora and fauna. Feast your eyes on the beauty of the atmospheric aerosol skies. Catch some stray rays and fade away into the haze. Endless activities for everyone await here, all included. Lounge in the sizzling disco Septic Liquid at the center of the world. DJ Whirlpool uses cannons, sunup to sundown, supercharged and superfun, unlike anything else ever experienced. Dive headfirst into the gallows below! Spontaneous island spirits have mystical visions in sewer vernacular. Unlimited eternal adventures are just a voodoo paddle away. Saltwater fire, seaweed, and sand massages for open wounds. Satisfaction. Everything you can possibly imagine is beachside—surfin’ and sun’n Satan’s webs. The Y vibes are totalitarian contagiousness, and before long, you’ll lose yourself. Go six feet under in a Ga fish coffin, push the limitless earth on 666 miles of pure paradise. Here you will never be faced with The Dwindle. Watch for The Dharma Bummer—a real drag—hitchhiking consciousness-probing Master of Reality. The path of least resistance can be found within the northeast winds. Worldwide Slaytanic Webs. Satan invites you: Come get away for a long time, meet interesting people, relax. It’s all risk, it’s all pleasure, and it’s all pain. Sometimes you can have everything your heart desires, except for the way it used to be. 3 Burkard, Shawn. Satan’s Beach Nonexistent Utopia Figure 2 Satan’s Beach is a place that I invented as a construct and inspiration to make art. It exists in tangible products like paintings, sculpture, writing, and photography. It is informed by our current cultural practices such as shopping and searching the Internet via mobile devices and on social media platforms. Satan’s Beach is a satire of the notion that the Internet is a utopian free space. The Internet is not a real place; it does not have physical dimensions. Utopia literally translates from the Greek meaning “no place”. The Internet is nonexistent yet we flock to it. Satan’s Beach is nonexistent, and I want people to flock to it. While on the surface it is based in fun, with an apocalyptic vernacular, it is also an exploration of language. It is composed of all the commercial lures present in television, movies, and the Internet, and the desire to escape reality. Its culture is developed around appropriated Internet jargon and puns, mixed with surfer slang. It is a place 4 Burkard, Shawn. Satan’s Beach that I made up, stranded between two worlds. One is the world of film where caricature development is sourced from movies like Endless Summer, Point Break, and Fast Times at Ridgemont High, and the second is sourced from the technological culture of Silicon Valley. These two worlds coalesce, making a self-absorbed world filled with narcissism and fictional inhabitants—the Twitter tiki freaks and beach trolls—who run rampant, compromising the free space by making it bad and nasty but equally enticing and lame. Figure 3 This modality of work was inspired by a question that emerged during research: What artistic period are we in? What defines now? I know we are past modernism, postmodernism, and post postmodernism, so I wanted to know where today’s artistic practices currently stand. During my research, I found an essay by Alan Kirby that made an impression on me. In his writing, Kirby states that postmodernism is dead and is no longer a reflection of our time. What he 5 Burkard, Shawn. Satan’s Beach explains is that we live in a time of “pseudo-modernism,” a cultural and social reshaping of authority and knowledge formed under the pressure of contemporary social platforms and technologies. This means that the use of the Internet gives power of authorship to anyone. This pseudo-modern world, so frightening and seemingly uncontrollable, inevitably feeds a desire to return to the infantile playing with toys which also characterizes the pseudo- modern cultural world. Here, the typical emotional state, radically superseding the hyper- consciousness of irony, is the trance – the state of being swallowed up by your activity. In place of the neurosis of modernism and the narcissism of postmodernism, pseudo- modernism takes the world away, by creating a new weightless nowhere of silent autism. You click, you punch the keys, you are ‘involved’, engulfed, deciding. You are the text, there is no-one else, no ‘author’; there is nowhere else, no other time or place. You are free: you are the text: the text is superseded.1 I was struck by two things when I read this passage: The older models of -isms have transitioned from being represented in physical form to an immaterial form, and Kirby’s position seems to be negative. He is saying that people are so addicted to having a constant online presence that they are unaware of how their constant commentary affects others. I do not see the Internet in a wholly negative way; however, I do find it entertaining from a creative point to view it as a hell. I do not fully subscribe to the concept Kirby offers, but I do agree with him on how being online is all-consuming and that the real person is now best represented on a screen. Other inspiring takes from Kirby’s passage were the terminologies used to describe this pseudo-modern world. It is a “frightening and seemingly uncontrollable” place introducing a “trance – the state of being swallowed up by your activity … [that] takes the world away …. You are involved, engulfed … there is no-one else, no ‘author’; there is nowhere else.” All these conjure up the idea that this place is something like a Lord of the Flies cyber tribe.