Nō te mea rā ia, he rakau tawhito, e mau ana te taitea i waho rā, e tu te kōwhai.
– in a very old tree you may be certain that the sapwood is on the outside, while the heartwood is in the middle.
Calling all artists from across the disciplines in Aotearoa New Zealand: we have a responsibility to imagine, depict and construct the country we want to live in, through our artistic expression.
This is a not a movement, unless there is movement amongst preconceived beliefs held individually. Each individual must re-search their own, and compose their Universe themselves. Please consider these thoughts and notions carefully with an open heart and mind.
This country Aotearoa New Zealand has been hijacked by global corporatists, our sovereignty and freedom undermined. We, The People must reclaim our born rights. Just as with previous artistic revolutions in the past (from Italian Futurism, Russian Constructivism, to Latin American Agrarian and North American Civil Rights), it is incumbent upon us to act now to depict in terms of art and our creative minds, the tenets of a new belief system for this land, a new imagination for Aotearoa.
To re-imagine our society through artistic practice, is to rebuild it on foundations of equality, authenticity and infinite possibility. Aotearoa is at a cross-roads – artists are desperately needed to create and articulate a new society, where human freedom and natural law rights are once more heralded as inviolable, and notions of indigenous belonging are put centre stage.
On Revolutionary Practice in Art:
Aesthetic Revolutionary Avant-Garde Artistic practice incorporates the finite materiality of art in a deep process of transformation of idea and form. Freed from the homogenised corporate rendering of practice and the manufactured world of idea and convention, the revolutionary avant-garde embraces diversity of expression, and both re-creates and re-imagines an aesthetic world of possibility. This world-view is removed from monocultural assumptions of universality rife within the current bounded mental landscape.
The revolutionary avant-garde artist forges a new mental pathway, fired by imagination and an understanding of the importance of challenging the status quo and realising the potential embedded in a multi-voiced equal society. The spectacle of art is removed and replaced with artistic practice as challenge to structure – both those structures built by hierarchy and imperialism in our built environment, and those built by tradition and the selective writing of history and convention in our mental environment.
Aesthetic Revolutionary Art is:
a multi-voiced intertwining of languages in the arts from different classes and ethnicities
a multilateral sense of historical engagement in the arts featuring both old and new expressions
a new hybrid sense of cultural identity at odds with conventional mono-cultural views
an anti-colonial force of renewal
a new conception of space and time, and the various means of the unfolding of time
an elaboration of certain truths that when exposed have explosive and transformative power
the foregrounding of youth and originality
the championing of experimentation
the expanded notion of art to embrace perception, and art-action
not a decoration or depiction of life, but a building of it
a transcending of concrete reality to seek for form and essence
a process of seeking, conceptualising and imagining
a rejection of the over-organisation of life and the abdication of independent thought to consumer culture and hierarchical power relations between the state and the individual.
a reconfiguration of the distribution of the sensible in defining the commonality of the community
a demand that art moves from representing, to transforming the world.
While appearing to be only goal-oriented, the aesthetic revolutionary causes both immediate events and continuous processes, materialized in attempts to profoundly change sense perception and to effect a redistribution of the sensible, engendering new visions of society (and life).
It is not just a series of artistic phenomena that are similarly politicized by coincidence – it is an attempt to unify for optimal projection the political components of human art, and to liberate hegemonic order and hierarchical structure from itself.
On Revolutionary Sound:
The present moment is infinitely small, and once we attempt to measure it, it has already disappeared; yet it remains forever.
Our consciousness of this moment is a spark of the almighty consciousness of the Creator.
We perceive our being in this world through our conscious perception, and we place ourselves in the physical location of time and space, as a being composed of vibrating molecules, producing sound and movement, and animated by thought, speech and action.
The sound and space that we find ourselves in both have a dynamic relationship; a relationship that is inherently conversational.
Sound occurs amongst bodies, generating multiple “viewpoints” from them, and amongst architecture or objects it reverberates, echoes, contorts and amplifies.
Just like sound, expression oscillates between the body/self and the world; or as conversations of art read through fantasies of possibility at the moment of the sound’s “becoming”.
To be aware of sounds is to be aware of oneself, and aware of something capable of being shared together.
The human voice is a sonorous event leaving the body, and returning laden with meaning, being identified by it an instant later. Sound and the self are intertwined, traveling into space together.
Sound and place can be tuned together as an expanded instrument. The spacialization of sound allows us to listen to our listening; a deep listening to the whole field of sound, unfolding in time and space.
Listening makes one attentive to the greater context, rather than through linear determinations of one’s own will. It creates a structure of feeling, in which imagination becomes a collective tool for transformation of the real.
Sound is always already there.
On Law and Self:
Who are you? How are you defined? Are you alive and exploring what it means to be truly human?
Why do you do what you do everyday? Is it because it is impossible for your soul to operate any other way than authentically through your body-mind machine? Are you real?
When you arise every day, are you operating authentically or in person? For example a living being operating authentically would not need to be reminded of his/her divine nature, and the unfolding and evolving expression of this. A living being operating in the “person” would ignore these drivers, and instead trudge to work to fulfill the meaningless tasks of the capitalist system. “Person” in law does not include a living being; but rather a corpse (corporation) established by your birth certificate. Let’s explain:
From the moment you were born, you were a free human being, with inviolable rights intact. Your Live Birth Record (held by the doctor or nurse and completed in handwriting at the actual time of being born), is the source document confirming this fact of being.
This source document was then used to create an Estate death certificate (your Birth Certificate), creating the legal fiction that you were berthed from your mother’s waters onto land as property / chattels. Your body was registered with the Crown Corporation as property, and registration (absent any other claim) handed over ownership to the Crown Corporation as you would expect with any other property in a “delivery” room. Under law you and your labour are owned as property. Fact. You will need to do some hours of research to understand this complex issue. The UCC (Uniform Commercial Code) is crucial. Bill Turner’s videos on youtube are a good start for an NZ context.
You as a living breathing person, and divine soul encased for a time in a physical body are separate from this legal entity created by your birth certificate. You are constantly forced to represent this legal entity through taxes and notices, and failed notions of nationhood and state. And you consent to this every time you pay a fine or a tax on behalf of this entity you are – creating a constructive trust on top of the Cestui Cue Vie Trust and foreign Situs Trust created when the birth certificate was used to create a negotiable bond deposited with the World Bank. In New Zealand our solicitor general and Reserve Bank were parties to this arrangement, which occurred without your consent. You, as property, have been traded ever since, and your birth certificate bond is worth millions of dollars.
Reclaim your executor status over this estate, and begin the process of becoming a sovereign. Here is one way how. Remember the content of possible solutions you can choose from may be as infinite as the potential spokes of a wheel.
We are born free on a planet unbounded, sovereign, and unrestricted by human notions of ownership. We are born as a direct reflection of the Universal Creator into the brotherhood and sisterhood of Humanity, across all cultures and traditions beyond corporate notions of ownership, division or race.
Let it be that way again.
We affirm the rights enshrined in the UN Universal Declaration of Human Rights, the deep cultural knowledge of spirituality and transcendence held within human traditions since antiquity, and the tenets of Natural Law.
We affirm the 1835 Declaration of Independence of The United Tribes of New Zealand as the Sovereign document in Aotearoa New Zealand; and likewise affirm the contra proferentum supremacy of Tino Rangatiratanga guaranteed in the Treaty of Waitangi.
We affirm the rights and responsibilities confirmed in Common Law and Natural Law, proceeding and superior to the admiralty colonial legal system, being:
Do no harm to living beings
Do no harm to place
Do no harm to property
Make no false promises.
That is the law.
Check out an interview on New Zealand arts site The Big Idea here.
The above can be interpreted by each individual according to their own plan and worldview. You are sovereign when you agree so.
Notions above collated from various sources, writers and inspiration for the enhancement of human knowledge in Aotearoa and elsewhere. God Bless.