Tag: Immigration

Tyler Stallings

History is written in retrospect. Patterns are sought among seemingly unrelated events at the time of their occurrence. There is never just one historical narrative. Historians make choices about what events to represent and from which perspective, often to the disadvantage of people on the losing end—for example, the colonized or enslaved. Mundos Alternos: Art and Science Fiction in the Americas provides a space-time continuum for reimagining the past from the perspective of the “alienated” and the “other,” from the peoples marginalized by the powerful. The exhibition includes over thirty contemporary artists who explore interactions of science fiction and the visual arts in Latin America, the U.S., and the intergalactic beyond; collectively laying out a provocative view of arts in the Americas told in the present but with an eye toward future, alternate Americas.

Mundos Alternos is an 11,000-square-foot exhibition, with an accompanying book of the same title, presented at University of California, Riverside’s downtown UCR ARTSblock, which includes two adjacent venues: the California Museum of Photography; and the Barbara and Art Culver Center of the Arts. Myself and the two other co-curators, Robb Hernández and Joanna Szupinska-Myers,[1] have brought together works from across the Americas that use science fiction to imagine new realities and alternate worlds, utopian and dystopian. The exhibition is part of The Getty’s Pacific Standard Time: LA/LA initiative, which is an exploration of the global intersections of Latin American and Latino art in dialogue with Southern California, with many of its seventy-plus exhibitions opening Fall 2017.

ARTSblock’s project was inspired by two facts: UCR Library’s Special Collections and Archives possesses the Eaton Science Fiction and Fantasy Collection, one of the world’s largest archive of its kind; and UCR is designated as a Hispanic-serving institution (HSI), defined by 25% or more of its student body falling within that demographic.[2] The power of nomenclature is an important aspect of the Mundos Alternos title. The use of the word “Americas” in its subtitle was significant in order to point to a hemispheric approach in which the exhibition’s original location, the United States, is realized in a broader milieu of cross cultural connections including Mexico, Central America, the Caribbean, and South America.

In the exhibition, artists employ science fiction tropes in their works, most created in the last two decades, such as alternate history and time travel, organized under themes such as “Post-Industrial Americas” and “Indigenous Futurism,” suggesting diverse modes of existence and representing “alienating” ways of being in other worlds. Latin American, Latina/o, and Chicana/o science fiction is a burgeoning area of study that has gained momentum within the past ten years, with an emphasis mostly in literature and film. In light of this, our curatorial team selected artists from across the Americas (Argentina, Brazil, Chile, Cuba, El Salvador, Mexico and Puerto Rico, as well as California, Florida, New Mexico, New York, Virginia, and Texas) who have created artworks that point to mundos alternos (“alternate worlds”), where self-determination and autonomy can occur in a present that is quickly becoming a past pointing to a future.

Considering that dystopia and utopia are often two polarities of a single, metaphorical world, the artists in Mundos Alternos explore equally multi-faceted issues around immigration, queer futurism, indigenous futurism, information control, the border, and so on. An underlying concept is the “alienated alien,” or the “other,” and how they reimagine themselves in a world in which they are not marginalized anymore.

The Eaton Collection of Science Fiction & Fantasy, UC Riverside

Before I rewrite the history of my own writing, I would like to loop back around to a major source of inspiration for Mundos Alternos and a significant resource in California for science fiction studies scholars: The Eaton Collection of Science Fiction & Fantasy.

It is one of the largest publicly accessible collections of science fiction, fantasy, horror, and utopian literature in the world, and is housed in the UC Riverside Library’s Special Collections & University Archives in the Tomás Rivera Library on the main campus. It features more than 300,000 holdings that include over 100,000 hardback and paperback books; full runs of pulp magazines; nearly 100,000 fanzines; film and visual material, including 500 shooting scripts from science fiction films; comic books, anime, and manga; and collectible ephemera and regalia, including cards, posters, pins and action figures.[3] The Collection contains several manuscript collections of essential Southern California-based speculative fiction writers, including papers of UC Irvine physicist and science fiction writer Gregory Benford’s, and those of David Brin who wrote Uplift War and Sundiver.

Another major science fiction collection is held at the University Archives & Special Collections of California State University, Fullerton’s Pollak Library,[4] which includes original science fiction manuscripts, books and related materials of several U.S. authors including Philip K. Dick, Frank Herbert, and Ray Bradbury. As a side note, Dick died in nearby Santa Ana, and I once made a trek to his last known address. It is the site where he supposedly received the pink beam of light from God that revealed that the Roman Empire had never ended.[5] Additionally, The Huntington Library, Art Collections, and Botanical Gardens in San Marino holds the papers of Octavia E. Butler,[6] author of Kindred (1979), and arguably the most prominent African-American woman in the field of science fiction.

Over the years there have been periodic academic conferences of science fiction studies held in Riverside, sometimes connected directly to the Eaton Collection and other times organized by faculty like Sherryl Vint, a professor in UCR’s Media and Cultural Studies Department, who specializes in technoculture and science fiction film history.

These conferences are usually less for the fan and more for the scholar of science fiction and fantasy. Without the exuberance of Comic-Con[7] or the World Science Fiction Convention[8] that has been going strong for seven decades, no one dresses as their favorite Star Wars or anime character; rather, unkempt clothes and mussed hair are the scholarly fashion. Additionally, it is not a gathering spot for Hollywood’s film industry, which is one aspect of Comic-Con’s metamorphosis. Instead, it is the serious underbelly to the glitz, and a place for the absorption of true cutting-edge ideas and writing in the field of science fiction, or speculative fiction, studies.

The most recent conference at UC Riverside in 2016 was sponsored by the Science Fiction Research Association (SFRA).[9] Its overarching theme, “Unknown Pasts/Unseen Futures,” was meant to stimulate reflection on the future of scholarship of marginalized authors and subjects. It also reflected upon how science fiction studies at UCR are challenging the genre’s canons. This is exemplified with panel papers that included titles[10] like Cole Jack Pittman’s “Crip (Community) Futurism: Science Fiction as a Method for Analyzing Disabled Community Building, Networking, and Resource Sharing”; Joshua Odam’s “Fear of a Black Universe: Afrofuturism, Speculative Fiction, and the Black Liberatory Imagination”; Joan Haran’s “California Dreaming: Dystopian and Utopian Calls to Action in Parable of the Sower and The Fifth Sacred Thing”; and Kathryn Page-Lippsmeyer’s “Excessive Cyborging: Using Techno-Orientalism to consider Oshii Mamoru’s Ghost in the Shell: Innocence.” Additionally, the conference’s keynote speaker was author Nnedi Okorafor, writer of fantasy, science fiction, and speculative fiction, who is perhaps best known for her Binti series that entwines African culture into a future imaginary. Okorafor’s work can also be couched historically under Afrofuturism, which underpins Mundos Alternos.

Sun Ra in California and Afrofuturism

Afrofuturism uses science fiction and cyberculture in a speculative manner, just as cyber-feminism does. It is an escape from the externally imposed definition of what it means to be black (or exotically African) in Western culture, and it is a cultural rebellion drawing on techno-culture, turntables and remixes as technological and instrumental forms. By placing black man in space, out of the reach of racist stereotypes, Afrofuturism allows for a critique of both the history of the West and its techno-cultures.

The tenets of Afrofuturism became a foundation on which notions of Mundos Alternos have been built. Coined in 1994 by Mark Dery in his essay, “Black to the Future,”[11] Afrofuturism refers to a creative and intellectual genre that emerged as a strategy to explore science fiction, fantasy, magical realism, and Pan-Africanism, perhaps best exemplified by African-American musicians such as Sun Ra and George Clinton, and writers like Ishmael Reed, Amiri Baraka, Steven Barnes, Octavia Butler, and Samuel Delany.[12]

Space Is the Place, organized in 2016 by New York City-based Independent Curator’s International, traveled the U.S. as a group exhibition with artists’ work inspired by nostalgia and speculation about outer space. The title was taken from a 1974 science fiction film of the same name that featured Sun Ra and his Arkestra.

During the late 1960s and early ’70s, Sun Ra traveled to California and taught a course titled, “The Black Man in the Cosmos,” at UC Berkeley. The film is based, in part, on the lectures he gave there in which he articulated many nuanced views like “I’d rather a black man go to Mars… than to Africa… because it’s easier,”[13] referring to the difficulty of a westernized African-American seeking roots back in Africa. The basic plot is that Sun Ra lands on a new planet in outer space and decides to settle African-Americans there. Seven years later, in 2013, the Studio Museum in Harlem presented The Shadows Took Shape, an interdisciplinary exhibition exploring contemporary art through the lens of Afrofuturist aesthetics.[14] Since then, one of the exhibition’s curators, Naima J. Keith, has become the deputy director for exhibitions and programs at the California African American Museum in Los Angeles. In one of the exhibition catalogue essays, nearly twenty years after Dery, Tegan Bristow updates a definition of Afrofuturism:

Afrofuturism uses science fiction and cyberculture in a speculative manner, just as cyber-feminism does. It is an escape from the externally imposed definition of what it means to be black (or exotically African) in Western culture, and it is a cultural rebellion drawing on techno-culture, turntables and remixes as technological and instrumental forms. By placing black man in space, out of the reach of racist stereotypes, Afrofuturism allows for a critique of both the history of the West and its techno-cultures.

Afrofuturism uses science fiction and cyberculture in a speculative manner, just as cyber-feminism does. It is an escape from the externally imposed definition of what it means to be black (or exotically African) in Western culture, and it is a cultural rebellion drawing on techno-culture, turntables and remixes as technological and instrumental forms. By placing black man in space, out of the reach of racist stereotypes, Afrofuturism allows for a critique of both the history of the West and its techno-cultures.[15]

These examples stretching between 2001 and 2015 indicate how the visual arts have historically looked at race and social difference through a lens of science fiction cultural production. Mundos Alternos proceeds from here.

As one reads the book and peruses the exhibition, we hope viewers feel like their thoughts and experience become part of proto science fiction Argentine writer Jorge Luis Borges’ unbounded library, or that inklings of the Aztec empire existing on the Moon are experienced. Or perhaps participants may walk the streets of Los Angeles anew and feel moments of being part of the first Xicano science fiction novel by East L.A. born Ernest Hogan, where in Cortez on Jupiter (1990)[16] Pablo Cortez sprays graffiti across L.A. and paints in zero gravity, all in an effort to make a masterpiece for the universe and his barrio.

How A Meteorite Inspired Twenty Years of Curating from the Cosmos

I came to the recent realization that a particular news story affected many exhibitions that I organized over the past twenty years, which touched upon outer space themes: it was the possible discovery of fossilized Martian bacterial life in 1996, based on the observation of carbonate globules in a small section of a meteorite called the Allan Hills 84001 (usually abbreviated as ALH 84001). It was found several years earlier in Allan Hills, Antarctica in 1984 by U.S. meteorite hunters, but it was not until much later that careful analysis was applied to it.[17] In September 2017, with the opening of Mundos Alternos: Art and Science Fiction in the America, I now realize the impact that the meteorite has had on my curatorial endeavors.

My first curatorial venture inspired by the Martian meteorite was Are We Touched, Identities from Outer Space (1997). It coincided with NASA’s first lander on Mars and the 50th anniversary of the reported U.F.O. crash in Roswell, New Mexico, in 1947. The exhibition featured a range of artists, including those fascinated by the cultural phenomenon of U.F.O.’s but would not label themselves as believers, such as Southern California artists Deborah Aschheim and Connie Samaras, to artists who felt they may have had an unexplained experience that provided inspiration for their work, but would not admit to it openly for fear of rejection. And there were also people who would not call their work “art” but rather a visual representation of an experience that they felt they did occur, like with alien abductee and artist David Huggins.

The pop cultural highlight for me was when Huggins was invited as a guest on a daytime talk show based in Los Angeles, Leeza, which is no longer in production. The artist claimed to have interbred with an extraterrestrial that he named Crescent, as she came to him only when there was a crescent moon, producing upwards of 200-plus hybrid human/extraterrestrial offspring. In 2014, a documentary was released about his alien sexual encounters, Love and Saucers: The Far Out World of David Huggins. Huggins states, “The reason why extra-terrestrials are interested in me is not because of my physical body but what’s inside—my soul.”[18]

Are We Touched was followed by Cyborg Manifesto, or The Joy of Artifice (2001), which featured twenty-six artists who explored changes in a tech-driven age. Theorist Donna Haraway coined the first part of the title, “Cyborg Manifesto.” I found kinship with her viewpoint of the cyborg as a metaphor for discussing hybridity, whether in terms of gender issues, genetics, or cross-cultural encounters. In other words, I was less concerned with thinking of the cyborg as a humanoid robot in which human and machine merged. Rather, I was interested in the impossibility of the notion of purity.

Accordingly, I thought it possible that Martian meteorites landed on an ancient earth and provided an important element to the primordial soup that gave rise to life. So, when looking through a telescope at planet Mars, we actually see an abandoned home. In this way, any human sense of feeling pure dissolves. Once we consider ourselves apart from Earth, we are all aliens and immigrants.

In 2009, I co-organized with artist Rachel Mayeri, Intelligent Design: Interspecies Art. It was a group exhibition of twenty international artists exploring human interaction with animals through a collection of provocative video installations, photographs, paintings, and sculptures. I saw this exhibition having a further development of the desire to make contact with other sentient beings. In this case, ones already present on Earth.

Artists in the exhibition collaborated with cockroaches, pigeons, dogs, cats, ants, bears, baboons, rats, spiders, and trout, which may have been domesticated, imaginary, laboratory, modeled, or wild. Curious about the animal’s point of view, artists designed their projects as a form of conversation or inquiry about the nonhuman world. Their artwork challenged the anthropocentric perspective of the world, placing human perception on par with other animals. Inspired by Darwin, the environmental movement, and species collapse, Intelligent Design envisioned a paradigm shift in which human beings are no longer the center of the Universe.

Another paradigm shift, this time in U.S. policy, that would allow private companies to go into outer space inspired the 2013 exhibition, Free Enterprise: The Art of Citizen Space Exploration,[19] which I co-organized with artist Marko Peljhan. Civilian space travel and space exploration represents a major political and cultural shift away from sponsorship by the federal government and toward a private enterprise model. The possibility of fulfilling the human dream to fly into space has been encouraged by a major political and cultural shift away from state-sponsored space activities, which were controlled by agencies such as NASA in the USA, JAXA in Japan and RKA in Russia, towards a private enterprise model.

Its presentation in 2013 arrived at a time when several private enterprise ventures had come to fruition. They included the successful launch in May 2012 of the Falcon 9 vehicle and the Dragon space capsule by Elon Musk’s Space X company based in Hawthorne, California, which rendezvoused with the International Space Station, the soon-to-be-completed spaceport in New Mexico that will be the launch site for Virgin Galactic’s space tourism program, and the burgeoning efforts of XCOR Aerospace, a Mojave-based company, north of Los Angeles near Edwards Air Force Base.

These developments signal that we are at a dawn of a new radical change in near-Earth space exploration. Engaging artists directly in this discussion at an early stage is extremely important: it is the technology and capital that allow for exploration, but it is the imagination and the spiritual capital that create a new state of mind open to a broader awareness of humanity and other life, both on Earth and beyond.

One of my favorite projects in Free Enterprise was by artist Richard Clar, based in northern California, which links back to my interests developed with Intelligent Design. He turned toward art-in-space in 1982 with a NASA-approved art payload for the U.S. Space Shuttle, Space Flight Dolphin (SFD). Approved by NASA, SFD was an interdisciplinary art-in-space SETI (Search for Extraterrestrial Intelligence) project designed to be deployed in low-Earth orbit from the cargo bay of the U.S. Space Shuttle. The dolphin sculpture/satellite would have transmitted a signal modulated by dolphin “voices” that might have been detected or sensed by extraterrestrial intelligence (ETI). As the sculpture/satellite orbited the Earth, the dolphin voices would have been monitored in various museums around the world and on the Internet, providing a link between different peoples and cultures on our own planet. The project suggested that humans might first consider trying to communicate with other very intelligent beings on Earth before considering extraterrestrial communication.

Mundos Alternos: Art and Science Fiction in the Americas represents the most recent project inspired by the 1996 Martian meteorite bacteria imaginary. Perhaps it is the meteorite’s transcendent materiality—an object likely older than humankind—that has stuck with me. Mundos Alternos focuses on the materiality of being present in artists’ studios and exploring science fiction, not through literature and film, but through the uncanny presence of an art object that seems transcendent too.

Slipstream Islands of Strange Things: Building Mundos Alternos in the Americas[20]

World building is a major element of the science fiction genre. History, geography, economics, demographics, physics, cosmology, transportation, religion, technology, food, and the culture of an imaginary world are elements under consideration by authors, filmmakers, and game makers. The test for a reader, viewer, or participant is to suspend their present-day logic so that they can feel present in a virtual future. The challenge for the maker is to reconsider ongoing tropes, like anything called “Empire” being absolutely evil; an entire world being defined as if it had one purpose, such as the desert world of Arrakis in Frank Herbert’s novel Dune (1965); and then the altogether prevalent, homogenous alien race that may populate an entire planet or galaxy. Embracing diversity is a major underlying theme of Mundos Alternos.

It is hard to say whether there is a particular genre of science-fiction fine art, per se, at least within the context of the international, contemporary art world that the Mundos Alternos artists inhabit. Here, I separate the world of the more familiar cover art, movie posters, comic books, and illustrated stories, arguing that the contemporary art-making endeavor represents a kind of science fictional process that results in a slipstream artifact, or strange thing.

Slipstream Immigration

“Slipstream,” a phrase coined by science fiction author Bruce Sterling and colleague Richard Dorsett in 1989, applied primarily to literature that includes elements of science fiction, also called speculative fiction, in order to create a sense of the uncanny, of weirdness in the world, of dissonance between what one thinks is real and the feeling that other layers exist beyond the senses upon which we rely. More than twenty-five years ago, Sterling wrote in the essay in which he coined the term, “It seems to me that the heart of slipstream is an attitude of peculiar aggression against ‘reality.’ These are fantasies of a kind, but not fantasies which are ‘futuristic’ or ‘beyond the fields we know.’ These books tend to sarcastically tear at the structure of ‘everyday life.’”[21]

A recent and notable Latin American slipstream example is Junot Díaz’s novel, The Brief Wondrous Life of Oscar Wao (2007). Its settings range from New Jersey to the Dominican Republic, featuring a science fiction-obsessed boy who eventually dies, though the reasons for the death are ambiguous. The result of a fukú curse? The lingering vestiges of a corrupt society as result of the Dominican Republic’s former dictator, Rafael Trujillo? Or perhaps an inseparable mixture of both family, political scourges, and colonialism as filtered through the allegory of the science fiction genre?

Commenting on his falling for science fiction, Díaz said in a recent interview, “I fell for [the] genre because I desperately needed it—in my personal mythology, [the] genre helped me create an operational self. I suspect I resonated with the world-building in many of these texts because that’s precisely what I was engaged in as a young immigrant.” He then added, “Alien invasions, natives, slavery, colonies, genocide, racial system, savages, technological superiority, forerunner races and the ruins they leave behind, travel between worlds, breeding programs, superpowered whites, mechanized regimes that work humans to death, human/alien hybrids, lost worlds—all have their roots in the traumas of colonialism.”[22]

Contemporary Art as Speculative Technology

For a visual artist, the magic of their own making occurs when a preconceived notion takes a different turn during the process; leading them down a road that they could not have expected without taking the first step of manipulating materials with their hand. It is a method that intertwines haptic, optic, and cognitive processes. In regard to contemporary visual art, an artist’s methodology of process and product are inseparable from one another and therefore slipstream inherently. This slipstream aspect in visual art to which I allude is where the difference lies between it, writing, and filmmaking. There is a physical manifestation of the artist’s idea into the world—that is, it does not remain an imaginary one in a reader’s mind nor an untouchable screen image. Rather, it is a physical object that rests in a world where viewers can interact with it through touch, smell, and sound, or perhaps walk back and forth from it, around it, or through it.

Los Angeles-based art critic Jan Tumlir expressed a similar notion about the relationship between contemporary art and science fiction when he wrote about the Orange County Museum of Art’s 2007 California Biennial. He said, “The young artists on the West Coast are operating in an idiom closely linked to science-fiction.”[23] He goes on to list some of the science fiction tropes with which they are engaged: future and alien civilizations, time travel, colonization, “the redefinition of the idea of the human in response to the other, either alien or handmade,” and so on. More specifically, he wrote that, due to the materiality of visual art, “Intensive concentration on these various artifacts is aimed at somehow ‘breaking through.’”

The emphasis on artist made physical objects, or slipstream, science fictional artifacts, is the major reason for the absence in the exhibition and book of classic visual memorabilia that one associates with the science fiction genre: book cover art, comic books, and movie posters, to name a few. This is as opposed to the unique object generated by visual artists that can exist in only one location; thus, it requires a pilgrimage to the site, such as a gallery, museum, collector’s home, public plaza, or artist studio.

A turn towards re-engagement with materiality, and its place within an increasingly screen-based cultural environment, is underscored by a recent exhibition at the Leopold Museum in Vienna, Austria. The Poetics of the Material (2016) was a group exhibition in which “contemporary art, which can be regarded as being aligned with ‘new materialism,’ attempts to give expression to the interpenetration of material phenomena and immaterial aspects of reality. The latter reveal themselves in the meaning of language or in the influence of cultural narratives on the perception of reality.”[24]

In a sense, I have felt often, throughout the visits with artists for Mundos Alternos, that I have engaged in a type of “retro-labeling,” as described by Rachel Haywood Ferreira in her seminal book, The Emergence of Latin American Science Fiction (2011). She outlined the process towards defining a science fiction genre in Latin American literature in light of the genre’s already prescribed nature in the United States and Europe. Haywood wrote, “Although the genealogy of science fiction has been actively traced in its countries of origin since the moment Gernsback formally baptized the genre, in Latin America this process did not get underway until the late 1960s and continues today.”[25] Initially, her process identified texts in the late 19th and 20th centuries in Latin America, primarily in Argentina, Brazil, Chile, and Colombia, due to the strength of publishing in those countries, where there were science fictional tendencies. The most immediate and prominent examples of retro-labeled works were the ubiquitous and highly marketed “magic realism” novels and short stories of Argentine Jorges Luis Borges’s A Universal History of Infamy (1935), Colombian Gabriel Garcia Marquez’ One Hundred Years of Solitude (1967), and Chilean Isabel Allende’s The House of the Spirits (1982).

In this regard, my two co-curators and I sought contemporary visual artists in Mundos Alternos who employed science fictional or slipstream thinking rather than literal science fiction elements. Driven by the theme of the show, we saw in their work, and through conversations during studio visits, that they demonstrated a commitment and influence from science fiction literature and film. The main theme that occupied them was a consideration of the future, focusing on post-colonization, labor, surveillance, environment, and hemispherical connections, viewed through the lens of art. However, what remains to be the biggest difference, and what I hope to be the contribution of this exhibition and book to the burgeoning scholarship around Latino and Latin American science fiction studies, is the effect of the material nature of visual art whose subject matter is science fictional.

Visual art exists as though a magical or a yet-to-be speculative technology has in fact manifested itself from the future into the present. They are strange objects whose message(s) are ambiguous. It requires work on the part of its viewer, who must be willing to engage with said object in order to receive meaning from it. I am not suggesting that there is a single, hidden meaning to be ascertained, but that its meaning is determined in part through a viewer’s interaction with it, as if a close encounter of the third kind, in which contact is made with alien beings, whose language we not yet know.

Meaning being determined in part by a book’s reader, for example, is a characteristically postmodern notion that accounts for paradox, unreliable narrators, and undermining the authority of the writer through metafiction techniques. However, I employ it here in order to demonstrate that this postmodern methodology can be different when dealing with strange objects versus literature and film.

Fighting for the Future

One difference between Anglo and Latino science fiction is that making it to the future is something that can’t be ignored. The future isn’t a given, it will have to be fought for. And if you don’t fight for it, you might not get there.

The artistic inclination to pastiche disparate materials and ideas together generates uncanniness through its physical manifestation. This technique creates a slipstream or science fictional effect of “cognitive estrangement,” to borrow a phrase from science fiction theorist Darko Suvin, where the material and conceptual smashups provide a platform for viewers to look at their immediate society differently. Suvin might suggest that one’s viewpoint could be shifted to the point that there is recognition of one’s oppression and therefore, with a new view of the world, begin to resist, which is the major subtext for Mundos Alternos.[26]

To illustrate further, East L.A. born Ernest Hogan, author of the seminal Chicano science fiction novel, High Aztech (1992), wrote ten years after its publication in his blog on Latino science fiction, La Bloga, “I’ve always been more interested in science fiction as a confrontation with changing reality rather than escapism. And as a Chicano, I’m plugged into cultural influences that most science fiction writers don’t have access to.”[27] Three years later, after participating in “A Day of Latino Science Fiction” symposium at UC Riverside, he wrote in another La Bloga post: “One difference between Anglo and Latino science fiction is that making it to the future is something that can’t be ignored. The future isn’t a given, it will have to be fought for. And if you don’t fight for it, you might not get there.”[28]

I would add that Hogan’s use of the phrase “plugged into” is embodied, literally, by Mundos Alternos with Los Angeles-based artist Alex Rivera’s film, Sleep Dealer (2008), which finds nodes inserted into one’s body to allow Mexican workers to work in the U.S. virtually, and thus the United States get its labor, but doesn’t have to deal with their bodies. It was preceded by Rivera’s more experimental videos that featured what he called, the “cybracero,” which is a clever, techno inflected twist on the bracero program in the U.S. from1942 to 1965 which brought millions of Mexican guest workers to the U.S.[29]

Sherryl Vint, UC Riverside professor of English, science fiction studies scholar, and Mundos Alternos research team members and contributor to this book, invited both Hogan and Rivera to UC Riverside’s campus. As organizer of “A Day of Latino Science Fiction,” she said, “Our event will foster discussion of the specific ways Latino writers negotiate science fiction’s relationship to the colonialist imagination, and its possibilities for imagining more ethnically inclusive futures.”[30]

Accessing Gateways or Las puertas

As curators, and with the visual arts in general, it is necessary to travel in order to see the work. This is a different experience than with film or literature where one can go to the local cinema or read in the comfort of a home where, theoretically, any engaged individual would be reading or viewing the same text or image shared by others. This is not the case in the visual arts where, at least in the context of this show, the materiality of a unique, strange object requires one’s presence. This means that, as a curator, my colleagues and I had to travel to the objects’ location. Rather than being deskbound or screenbound, footwork was involved to access gateways, or las puertas, to mundos alternos.

The future is their inseparability yet, at least for the moment, the artists in this show who focus on their slipstream artworks, present islands of materiality for salvation. For those of us who have not succumbed to screen-culture completely, we may commiserate on these islands throughout the Americas and plan the next world to build where water is free and flows.

Much further south of the border, a more recent revolution in Chiapas, Mexico, was explored by Portuguese-born, Los Angeles-based artist Rigo 23. For several years, he worked with indigenous groups in Chiapas, which aim for equal rights or autonomy from the Mexican government. Rigo 23 chose to extend Subcomandante Marcos and the Zapatista Army of National Liberation’s (EZLN) use of poetics through workshops with the Good Government Junta of Morelia, Chiapas.[31]

Through this art making with Rigo 23, they envisioned autonomy as having occurred already. They asked how they would then represent themselves beyond Earth, on an intergalactic level, emphasizing an indigenous, technoculture imaginary, calling their project the Autonomous InterGalactic Space Program (2012). Rigo 23 suggested that to imagine autonomy and to begin to materialize strange objects around this notion puts one on the path towards generating a new vocabulary in the present-time to be used in the future, similar to how indigenous communities in Chiapas might negotiate with the Mexican government.

In this context, Rigo 23’s cornhusk spaceship from the project, which arose from Southern Chiapas, was destined to become an interplanetary traveling vegetable that nurtured recognition of any being, whether on Earth, or elsewhere, as one who deserved freedom, justice, and equality. From an intergalactic sensibility, social justice for the indigenous in Chiapas translates to all Earthlings who become collectively indigenous in the context of encountering other beings beyond our blue dot in the solar system.

In an ART21 interview, Rigo 23 recognized the value of traveling and through his presence becoming a wormhole in which he collapsed geo-political events in order to generate kinship:

I have come to realize that, often, the further one comes from an area of intense conflict, the more likely the locals are to give you the benefit of the doubt. So, as one talks about Leonard Peltier in East Jerusalem, or about going to Palestine in Wounded Knee, links and kinships that are invisible to most manifest themselves in wonderful and affirming ways. There is a mutual recognition that one is globalized in an entirely different way.[32]

In kinship with Rigo 23, Salvadoran-born, Los Angeles-based artist and professor of Central American studies, Beatriz Cortez, created several projects in which she aimed to enunciate a positive, future imaginary for an Indigenous population.

Cortez’s La máquina de la fortuna or The Fortune Teller Machine (2014) is an interactive sculpture, developed in collaboration with the Guatemalan Kaqchikel Maya collective Kaqjay Moloj, and prints fortune messages in Kaqchikel and in Spanish. When a viewer presses a button, a thermal printer ejects a message from their collective desires that were programmed into the fortuneteller machine. The messages are written in a future perfect verb tense, as if predicting what will become, hopefully, a reality soon. A sample list of possible, future-tense messages that a viewer may receive from this portal to the future include:

Xtik’oje’ jun raxnäq k’aslen
Habrá justicia
There will be justice

Xtiqetamaj achike ru ma xe kamisäx ri qawinaq
Sabremos la verdad
We will know the truth

Xtiqaya’ ruq’ij ri kib’anob’al ri qatit qamama’
Estaremos orgullosos de nuestro pasado
We will be proud of our past

Xti ak’axäx ri k’ayewal qa chajin
Nuestra voz será escuchada
Our voice will be heard

Chiqonojel xtiqil ru b’eyal ri qak’aslen
Tendremos oportunidades
We will have opportunities 

Xtik’oje’ jun qak’aslen ri man xkojyax ta pa k’ayewal
Seremos libres
We will be free

Brought together under the Mundos Alternos moniker, Beatriz Cortez and Rigo 23, the former from El Salvador and the latter from Portugal, demonstrate cross-cultural affinities as they engage technology closely tied to Indigenous communities. This approach is mindful of Indigenous knowledge and expertise with devices, which have often been cast as archaic and unsophisticated within Western colonization. Another Mundos Alternos artist, Guillermo Bert, born in Chile, but living in Los Angeles, has also worked closely with native communities to inform and realize their work. Bert’s Encoded Textiles tapestries were inspired by his observation that Quick Response (QR) code patterns often resemble the textile patterns woven by the Mapuche of Chile. He commissioned the woven works on view, which bear functional QR codes that link to dictums by tribal elders. He marries the encryption technologies of Indigenous woven textiles with contemporary digital ones, achieving the same goals but through different pathways.

Science Fictional Connectedness

From a curatorial perspective, the necessity of travel in cars, trains, planes, and by foot throughout the Americas became an experience in which the circulation of the kind of artwork that we sought became slipstream islands of materiality. Our radars were attuned to artists who viewed their art as platforms for investigating and questioning the immediate culture that surrounded them and the world at large, that is, embodying Suvin’s aforementioned cognitive estrangement.

In this regard, our visits became ones where citizens of alternative worlds found one another and cemented bonds through face-to-face meetings. We were surrounded by the artists’ slipstream artwork in their studios or their galleries, which became las puertas. It was by traveling through these wormholes, found throughout the Americas to islands of materiality (as opposed to “islands in the net,” to coin another phrase from Bruce Sterling’s 1988 novel with the same title), that I found an overall utopian experience of connectedness through material presence, rather than a dystopian one of disembodied connection through the telepresence of texts and screens. In other words, we were in true locations of the future, rather than just sensing, at an untouchable distance, the things to come.

In other words, we were in true locations of the future, rather than just sensing, at an untouchable distance, the things to come.

 

Notes

Mundos Alternos: Art and Science Fiction in the Americas is on view from 16 September 2017 through 4 February 2018. The opening party for Mundos Alternos is 30 September 2017 from 6:00 – 9:00 p.m. at UCR ARTSblock (http://artsblock.ucr.edu). UCR ARTSblock is open Tuesday – Thursday, 11 a.m. – 5 p.m.; Friday– Saturday, 11 a.m. – 7 p.m.; Sunday, 11 a.m. – 4 p.m., and closed Mondays. Open late until 9 p.m. every first Thursday of the month. Admission is $5.

• All photography taken by Sydney Santana.

[1] The Mundos Alternos curatorial team includes Robb Hernández, assistant professor of English at UCR; Tyler Stallings, artistic director of the Culver Center of the Arts at UCR ARTSblock; and Joanna Szupinska-Myers, California Museum of Photography (CMP) senior curator of exhibitions at UCR ARTSblock. Kathryn Poindexter, CMP assistant curator, is the project coordinator; and Sherryl Vint, director of the Speculative Fiction and Cultures of Science program at UCR, curated an accompanying film program and contributed an essay to the book. A heavily illustrated, 160-page book accompanies the exhibition, including original essays by the curators, contributions by Kathryn Poindexter and Rudi Kraeher, with additional essays by Kency Cornejo, Itala Schmelz, Alfredo Suppia, and Sherryl Vint, leading voices in science fiction studies and contemporary art of the Americas.

[2] The Hispanic Association of Colleges and Universities (HACU), https://www.hacu.net/assnfe/cv.asp?ID=191.

[3] The Eaton Collection of Science Fiction & Fantasy, http://eaton.ucr.edu.

[4] University Archives & Special Collections, Pollak Library, California State University Fullerton, http://www.library.fullerton.edu/services/special-collections.php.

[5] See Philip K. Dick, The Exegesis of Philip K. Dick, Pamela Jackson and Jonathan Lethem, eds. (New York: Houghton Mifflin Harcourt, 2011).

[6] The Huntington’s Octavia Butler archive, http://www.huntington.org/octaviabutler/.

[7] Comic-Con International in San Diego, http://www.comic-con.org

[8] World Science Fiction Convention, http://www.worldcon.org.

[9] Science Fiction Research Association (SFRA), http://www.sfra.org/sfra-annual-conference.

[10] Science Fiction Research Association 2016 conference program, http://www.sfra.org/Conference-Program.

[11] Mark Dery, “Black to the Future: Interviews with Samuel R. Delany, Greg Tate, and Tricia Rose,” in Flame Wars: The Discourse of Cyberculture, ed. Mark Dery (Durham, NC: Duke University Press, 1994), 180.

[12] The passages in this section, “Sun Ra in California and Afrofuturism” are excerpted from Robb Hernández and Tyler Stallings, “Introduction” in Robb Hernández and Tyler Stallings, eds. Mundos Alternos: Art and Science Fiction in the Americas  (Riverside, CA: UCR ARTSblock, 2017), 13-14, 18-19.

[13] Recorded lecture from 1971 when Sun Ra served as artist-in-residence at UC Berkeley and offered the course, African-American Studies 198, “The Black Man in the Cosmos,” https://ubusound.memoryoftheworld.org/ra_sun/Ra-Sun_Berkeley-Lecture_1971.mp3.

[14] For more on “Shadows Took Shape” see, Naima J. Keith, and Zoe Whitley, eds. The Shadows Took Shape (New York: Studio Museum in Harlem, 2013).

[15] Tegan Bristow, “We Want the Funk: What is Afrofuturism to Africa?” in Naima J. Keith, and Zoe Whitley, eds., The Shadows Took Shape, (New York: Studio Museum in Harlem, 2013), 81.

[16] Ernest Hogan, Cortez on Jupiter (New York: Tor Books, 1990). Out of print. Now available for digital download at https://www.createspace.com/5026216.

^[17] “Meteorite Yields Evidence of Primitive Life on Early Mars,” Jet Propulsion Laboratory, NASA, 7 August 1996, https://www2.jpl.nasa.gov/snc/nasa1.html.

[18] Sara C. Nelson, “Alien Abductee David Huggins ‘Lost His Virginity To Extra Terrestrial Woman Named Crescent’,” Huffington Post, 16 October 2014, http://www.huffingtonpost.co.uk/2014/10/16/alien-abductee-david-huggins-lost-virginity-extra-terrestrial-woman-crescent_n_5995334.html.

[19] Online catalogue from 2013 for Free Enterprise: The Art of Citizen Space Exploration, http://sites.artsblock.ucr.edu/free-enterprise/.

[20] Excerpts from Tyler Stallings, “Slipstream Islands of Strange Things: Building Mundos Alternos in the Americas” in Robb Hernández and Tyler Stallings, eds., Mundos Alternos: Art and Science Fiction in the Americas (Riverside, CA: UCR ARTSblock, 2017), 130-143. An emphasis is placed on artists from California in these excerpts and includes additional text on artist Guillermo Bert that was not in the original published essay, along with a few additional comments that emphasize the California connection.

[21] Bruce Sterling, “Catscan 5: Slipstream,” sf Eye 5 (July 1989), online at https://w2.eff.org/Misc/Publications/Bruce_Sterling/Catscan_columns/catscan.05.

[22] Taryne Jade Taylor, “A Singular Dislocation: An Interview with Junot Diaz,” Paradoxa 26 (2015): 97-110.

[23] Jan Tumlir, “Sci-Fi Historicism, Part I: The Time Machine in Contemporary Los Angeles Art,” Flash Art 40 (March-April, 2007): 102-105.

[24] Leopold Museum, http://www.leopoldmuseum.org/en/exhibitions/78/the-poetics-of-the-material.

[25] Rachel Haywood Ferreira, The Emergence of Latin American Science Fiction (Middletown, CT: Wesleyan University Press, 2011), 1.

[26] Darko Suvin, “On the Poetics of the Science Fiction Genre,” College English 34 (December 1972): 372-82.

[27] Ernest Hogan, “Chicanonautica: Prophesy, High Aztech, and Nerve Jelly,” La Bloga, 5 February 2011, http://labloga.blogspot.com/2011/02/chicanonautica-prophesy-high-aztech-and.html

[28] Ernest Hogan, “Chicanonautica: Voyage to a Day of Latino Science Fiction,” La Bloga, 15 May 15, 2014, http://labloga.blogspot.com/2014/05/chicanonautica-voyage-to-day-of-latino.html.

[29] The Bracero History Archive, http://braceroarchive.org/about.

[30] “Latino Science Fiction Explored, UCR Science Fiction and Technoculture Studies Program hosts April 30 event,” UCR Today, https://ucrtoday.ucr.edu/21579.

[31] “The Good Government Juntas represent both the poetic, populist and the practical nature of the Zapatista struggle to build workable alternatives of autonomy locally, link present politics to traditional ways of organizing [sic] life in indigenous communities, and contrast with the ‘bad government’ of official representational politics in Mexico City.” See Paul Chatterton, “The Zapatista Caracoles and Good Governments: The Long Walk to Autonomy,” State of Nature (2007). http://www.stateofnature.org/?p=6119.

[32] Thom Donovan, “5 Questions (for Contemporary Practice) with Rigo 23,” ART21 Magazine, 20 January 2011, http://magazine.art21.org/2011/01/20/5-questions-for-contemporary-practice-with-rigo-23/#.Wb2PHtGX02x.

 

Tyler Stallings is artistic director at the Barbara and Art Culver Center of the Arts at UCR ARTSblock. He was chief curator at Laguna Art Museum prior to his arrival at UCR in 2006. He received his MFA from California Institute of the Arts. His curatorial projects focus on contemporary art, with a special emphasis on the exploration of identity, technology, photo-based work, and urban culture. For more information see http://tylerstallings.com.

Copyright: © 2017 Tyler Stallings. This is an open-access article distributed under the terms of the Creative Commons Attribution 4.0 International License (CC-BY 4.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. See http://creativecommons.org/licenses/by/4.0/