The Hole: An Insurrectionary Poetic

A synthesis of dreamwork and bookwork, combining collaboration with dream-vision report, creative writing, and AI—a “Media Archaeology of Dreams.” Its central character is the author’s voice in this process through ekphrasis. What/where is the separation between the ekphrastic object, the dream, and its description?

Looking at pictures, she was reminded of the lack of time. And anyway, where did all the time go?

In Day Book a woman artist looks at time in an address to quotidian events and their unfolding. Exploring motherhood, unpaid labour, childcare, and the time of the artist, she reads the work of contemporary women filmmakers through the earlier works of filmmakers, writers, and photographers, including Chantal Akerman and Marguerite Duras, Natalia Ginzburg and Christa Wolf, Bertien van Manen and Bernadette Mayer. The inability to capture the accumulation of days emerges—a form without form, day after day after day.

Take my hand. Trace the lines on my palm with your fingers. What size and shape are they? Take note of their form: are they forked, tasselled, wavy, chained, broken? Now examine my fingers. Tell me my disposition; tell me what beholds me.

Mapping the hand as cosmos as clinic as history as biography, hand reading is a technique suspended between medical and mystical judgement, empirical diagnosis and speculative divination. This book weaves the lives and work of the ‘reader’ and the ‘read’ together in an intricate fabric. The central ‘reader’ is Charlotte Wolff (1897–1986), a friend of Walter Benjamin, Helen Grund, and Ernst Schoen, who after fleeing from Germany’s new regime in 1933, took up hand reading in Paris to make ends meet. The ‘read’ are anonymous acrobats, dancers, and department-store managers, and members of the avant-gardes of Paris and London, from Antonin Artaud to Romola Nijinsky, Marcel Duchamp to Virginia Woolf. Arranged as an index, this book is both a guide to the techniques of hand reading and a critical theory of its history and practice, mixed with Wolff’s later work as a theorist of gender and sexuality.

"Hand That Touch This Fortune Will is a study devoted to friendship, refracted through the portal of the upturned palm. Charlotte Wolff met the world by examining what was written on the hands of the times.  What did she read in the landscapes of this intimate organ of touch, and what, through reading, was she fatally unable to see?  Through a gentle fragmentation reminiscent of The Arcades Project, Dolbear acts as a thoughtful guide through fascinating and nearly forgotten passages in the European history of palmistry under late capitalism—along with all the political uncertainties and faggy gestures that formed its nimbus.  With extraordinary attention to the peculiar experiments in living that have scarcely left a trace in the archive, Hand That Touch gathers the reader around those bars, clinics, and drawn curtains, where, under the shadow of fascist diagnosis, the occult comes palm to palm with the queer past." — M. Ty

Each book holds a very lovely insert of a hand reading chart, designed by Ana Cecilia Breña and Sam Dolbear. Printed on tracing paper, it allows the reader to read their hand as they read the book.

Sam Dolbear was a Fellow at the ICI Berlin Institute for Cultural Inquiry in Berlin from 2020 to 2024. His research addresses the life and work of Walter Benjamin and those around him. He has taught and published widely, including, with Esther Leslie, Dissonant Waves: Ernst Schoen and Experimental Sound in the 20th Century (2023). He is a co-founder of the sound and radio collective MayDay Radio.

I acquired Sonia’s copy of Fraser Darlingʼs book in 2010 when my cousins, sister, and I were going through Soniaʼs house following her death. From one of her glassed-in bookshelves, the spineʼs distinctive artwork caught my eye. When I put my hand in to grab it, it was immediately apparent there was something odd. Turning it over, I realised the book contained enclosures. It had been used as a flower press. Between its pages were eleven sheets of specimens, each sheet masked off with two pieces of neatly arranged blotting paper. All the sheets were titled in pencil: ‘Aviemore—May 1961’. 

Sonia Campbell Penney was a professional gardener, keen botanist, and the author’s aunt. Her ‘book’ is a copy of Natural History in the Highlands and Islands by F. Fraser Darling, interleaved with eleven sheets of plant specimens, guarded by blotting paper, which Sonia collected around Aviemore in the Scottish Highlands in May 1961. Functionally, if sporadically, annotated with plant names and, occasionally, places of finding, these sheets might be interpreted as a form of nature writing or a holiday diary almost without words. Sixty years on, Bridget Penney asks what a close, though thoroughly unscientific, consideration of these unmediated traces might reveal.

For nearly two years the author collected phrases from the exhibition press releases she received through email, posting certain of them on Facebook in a rather unsystematic way (that is to say, when she felt like it), with only one change, that of the personal pronoun, so each statement appeared vainglorious, absurd, even tragic. She supposes the measure was if they made her laugh or gasp or used words she deplores when thinking or writing about art. The posts gathered quite a following. Some people still mention them to her, and others have asked her to look at their own press releases before circulation.

These extracts have provoked laughter, disbelief (especially when performed as public readings, when she has  been obliged to swear to their veracity), self-recognition, and yes, shame.

She had only three rules: 1) She would not quote the press release of anyone she knows (certainly she could have done—she must admit that both a friend and someone she dislikes intensely have slipped in, and she fervently hopes neither ever reads this book); 2) She would not alter anything except the pronoun (this is largely true; however, for this book, she corrected some errors of punctuation and spelling, changed spellings to their English form, and employed her beloved Oxford comma); and 3) She would not use anything the artist had written (this, too, is true, save for one exception that was too wonderful not to include).

Finally, she  gathered a collection of endorsements, some along the way, others when she indicated this work was done. She is still alive and she continues to labour in obscurity. 

A woman replays her abandonment by her mother, who is sometimes addressed as a male mother-god. She is also abandoned by her lover, to whom she is in thrall. She tries repeatedly to make or receive phone calls with the beloved figures, without success. She waits for their letters and imagines their contents. In a dream-like, torrid sequence, suffering, fear, fatigue and imperfection are apostrophised. Forgetting is examined and toyed with from every angle. Mythical hybrid creatures are invoked: a snake-headed lion, wolf-snakes, a wolf-peacock. How did this come to be? In a cunningly, wittily wrought rush, the unique, unpredictable voice of the narrator speaks from multiple perspectives to express powerful anguish and, ultimately, catharsis.

‘Cixous reminds us that women have long spoken from a wound… To be is already to be abandoned, already to have lost, and still to love. To read Cixous is to tarry with this open wound, to hear how writing becomes testimony to its own possibility.’  Jamieson Webster

‘Language in Cixous’s hands is molten, constantly opening onto fresh possibilities.’  Maggie Nelson

‘With Hélène Cixous you must close your eyes and open your mouth. Wider. So open your throat opens. Your esophagus. Your lungs. Wider. So open your spine unclatters. Your hips swim loose. Your womb worlds itself. Wider. Open the well of your sex. Now speak your body from your other mouth. Yell corporeal prayer. This is writing.’  Lidia Yuknavitch

Foreword by Jamieson Webster

One Big Bang brings together 78 charcoal and pastel drawings from Adel Abdessemed's recent series Nature Morte and Politics of Drawing, where everyday objects, animals, and flowers are subtly charged with tension. Through these works, Abdessemed explores the intersections of beauty, fragility, and unrest. With texts by Hélène Cixous and David Elliott, One Big Bang offers a thoughtful entry into an artist's visual language shaped by memory, myth, and political urgency.

Published following the eponymous exhibition at Projeckt Brussels in 2024.

Adel Abdessemed (born 1971 in Constantine, Algeria, lives and works in Paris and Berlin) deconstructs identity codes, tackling head-on the tensions that permeate our society. His works, with their typical simplicity—sculptural installations, drawings, photographs, videos and performances—echo precise facts and familiar situations, but go beyond narrative commentary and militant criticism. Adel Abdessemed questions, among other things, the social and economic status of the artist in a system where his foothold is slight, by shrewdly keeping a distance in a gesture of subversive and committed resignation.

Abdessemed refuses to be limited to a single ideology. In his early works he passionately tackled religious, sexual, and taboos subjects and his later exhibitions have often focused on the theme of global violence. In an interview with Elisabeth Lebovici he stated, "I do not live between two cultures. I am not a postcolonial artist. I am not working on the scar and am not mending anything. I am just a detector … In the public sphere, I use passion and rage. Nothing else. I don't do illusions."

Sometimes reduced to a simple word, as in "Mohammedkarlpolpot" (1999), a condensation of names evoking totalitarism and religion, and sometimes complex and monumental installations such as "Habibi" (2004), a suspended skeleton of 17 meters propelled by a jet engine, Abdessemed's practice belongs to a new generation of artists who appeared recently on the French art scene, looking to offer another perspective on culture and identity.

Sean Bonney Tribute Issue

Don’t say “Rest in Peace,” say Fuck the Police: A Sean Bonney Tribute Portfolio, featuring: Katharina Ludwig, Lama El Khatib & Haytham El Wardany, Anahid Nersessian, Vicky Sparrow, Koshka Duff, Max Henninger, Joshua Clover, Jasper Bernes, D.S. Marriott, Fran Lock, Joey Frances, Mathilda Cullen, Nicholas Komodore, David Lau, Eve Richens, Sacha Kahir, Uwe Möllhusen & Marie Schubenz, Kashif Sharma-Patel, Linda Kemp, Daniel Eltringham & Fred Carter, Hugo García Manríquez, Jèssica Pujol Duran & Macarena Urzúa Opazo. With additional work by Belén Roca, translated by Noah Mazer, Adelaide Ivánova, translated by Chris Daniels, stevie redwood, Cait O’Kane, Mau Baiocco, Peter Bouscheljong, translated by Jonathan Styles. Zheng Xiaoqiong, translated by Zhou Xiaojing, Mayamor, translated by Eric Abalajon, Afrizal Malna, translated by Daniel Owen, Jorge Carlos Fonseca, translated by Shook, James Goodwin, Amalia Tenuta. Plus Engagements: Anne Boyer interviewed by Eduardo Rabassa, Gail Scott interviewed by Michael Nardone, Noah Ross on David Melnick, Guillermo Rebollo Gil on Pedro Pietri, Coco Fitterman on Ennio Moltedo, Sam Moore on Aaron Shurin, David Grundy on Lorenzo Thomas

In the tradition of poets such as Charles Olsen, Alice Notley and Sappho, Allison Grimaldi Donahues poetry connects the history of breath and language with narratives about the discovery and loss of our own voice.

The Etruscan language knew no blank spaces, no breaks between words—its texture resembled an uninterrupted flow of speech; more singing than speaking, form rather than content. Only in the dictum of the pause, the meaningful fragmentation of the breath and the staccato of the Atemwende (Paul Celan) does language become comprehensible rhythmic expression.

In a world full of slogans and catchphrases, Allison Grimaldi Donahue defends the poetological demand of Sound over Content! The History of Breathing weaves linguistics and poetry, verse and song, meaning and sound into a dense narrative about breathing, rhythm, and the gaps in language that allow words to take on meaning in the first place.

Allison Grimaldi Donahue (born 1984 in Middletown, Connecticut, USA, lives and works in Bologna, Italy) works in text and performance exploring modes in which language and text can move between individual and collective experience. She is author of Body to Mineral and On Endings, and translator of Blown Away by vito m. bonito and Self-portrait by Carla Lonzi. She has given performances at Short Theatre, Almanac Turin, MACRO, MAMbo, Fondazione Giuliani, Kunsthalle Bern, Hangar Biccoca, and Flip Napoli.

Recorded and transcribed throughout the 1960s, Carla Lonzi’s Self-portrait ruptures the narration of post-war modern art in Italy and beyond. Artmaking struck Lonzi as an invitation to be together in a ‘humanly satisfying way’, and this experiment in art-historical writing is a testament to her belief. Lonzi abolishes the role of the critic, her own, seeking change over self-preservation by theorising against the act of theorising.

The life and work of Carla Lonzi (1931–1982) is inseparable from the cultural, political, and social history of Italy in the decades following the Second World War; she occupies a singular position, which today merits reevaluation. A reputed art critic of the 1960s artistic scene, both friend and collaborator of such figures as Carla Accardi, Luciano Fabro, Giulio Paolini, and Jannis Kounellis, she wrote “Autoportrait” in 1969, a “love letter” to the artists and to creation, but also a farewell chorus to art criticism and the art world. The following year she founded Rivolta Femminile, an active feminist collective, thus becoming the central figure of Italian feminism.

Interviews with Carla Accardi, Getulio Alviani, Enrico Castellani, Pietro Consagra, Luciano Fabro, Lucio Fontana, Jannis Kounellis, Mario Nigro, Guilio Paolini, Pino Pascali, Mimmo Rotella, Salvatore Scarpita, Guilio Turcato, Cy Twombly.

Afterword by Claire Fontaine.
Translated by Allison Grimaldi Donahue.

978-1916425088
105 b&w illustrations
21.6 x 13.9 cm
364 p.
Paperback
November 2021

What do we do when the world breaks our hearts? Racial capitalism in the age of pandemic continues to crush ever more lives and spirits. Yet, we are told repeatedly to master, to overcome, to be resilient. Beneath this fragile pretence of coping, many of us have grown used to living with profound and fathomless sorrow.

In graceful prose, Gargi Bhattacharyya navigates collective grief and how it mingles with personal tragedy. Alongside love and joy, perhaps grief is what makes us human―and while its pain scrapes our wounds, its presence can help us renounce that which exists and build anew. 

Heartbreak is the class consciousness of our times. So, it is up to us, the heartbroken, to learn again to heal—and remake the world.

"We, the Heartbroken reckons with loss and grief’s fullness and its surprising abilities to make us alive to one another … entranced by one another again. We are called upon to do this work, to allow for heartbreak to engender capaciousness and collectivity."
— Full Stop

Gargi Bhattacharyya lives and works in London. Their work includes writing on racism, racial capitalism, austerity and war.

In this anthology of essays, twelve artists explore radically self-reflexive research attitudes integrating embodied experiences within the production of theory.

Standpoint Autotheory encompasses a multitude of manifestations of radically self-reflexive research attitudes. It traces research based artistic practices through twelve contributions that propose a performative integration of the personal within the production of theory and explore the entanglements of subjectivity with criticality aimed at social transformation by questioning dominant epistemologies.
The positions assembled in the book are permeated by different modes of thinking and practice such as autoethnography, practices of the self, auto-historia teoría, standpoint theories, strong objectivity and situated knowledge, self-authority, narrativity and storytelling, radical positioning, performative philosophy, autofiction, thinking-feeling, and other methods that, through the interrogation of embodied experiences, illuminate the connections between the personal and the political, as well as the individual and the communal.

Edited by Ana de Almeida and Mariel Rodríguez.
Contributions by Ana de Almeida, andrea ancira, Cana Bilir-Meier, Nina Hoechtl, Olena Khoroshylova, Sanja Lasić, Mai Ling, Stephanie Misa, Lena Ditte Nissen, Mariel Rodríguez, Ruth Sonderegger, Elif Süsler-Rohringer, Verena Melgarejo Weinandt.