Indiana Prisoner Support

Indiana Prisoner Support

There are Aramark warehouses here in Evansville.

PART 1: Direction (trajectory)

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“The pioneers get the arrows and the settlers get the land.”  This is the quote Bob Grewe uses to begin the article Urban Design Center – A Pioneering Experience, about the use of a building at Haynie’s Corner. The symbolism is apt in it’s display of the theft of the land from existing neighborhoods, as well as the city’s arrogance and racism. Grewe references the genocide of indigenous people as if it’s not still happening, as if that war isn’t now being fought with automatic assault rifles ,and the settlers- multinational corporations. http://www.submedia.tv/stimulator/2013/12/12/front-end-loader-dreams/ Grewe’s indulgence in romantic baffling allowed him to dismiss the cliches of gentrification as “pioneering” and “settling” a wilderness, because racism and idiocy is popular in Evansville. In talking to a resident and “artist” who used to live almost directly across the street from this “design center”, then referred to as the “Artist Colony”, he told me the plans for the area were a form of progress, “ Like Roman colonization. It brought people running water.” A total dismissal of slavery and savagery. I told this person then, that if things “progressed”, they’d be priced out of the area. They were. That house was torn down. The house they have now is consistently under-fire by neighboring artists who aren’t as struggling and complain about property values.

Oddly enough, someone who was concerned about the gentrification in the area, was Saul Melman, the artist who received twice the average annual income of the area residents to put an installation of a fiberglass door in the empty lot across from the Design Center. Quickly and correctly someone shattered the translucent symbol of ahistorical “liminality” that opened onto a past and present that doesn’t see color; not the predominantly black dispossessed residents who have invested their own worth in the area , or the white privilege and disaffection of the suburban youth who have moved there from New burgh. In an article for The Believer, Melman said that upon arrival in Evansville, “Graffiti on a sign directly across the street from my installation site indicated that the city’s efforts to ‘revitalize through the arts’ in the low-income neighborhood of Haynie’s Corner were contentious, and my sculpture might not be welcomeImage…Two weeks later, it was demolished, just like the house that had stood there before it. It was smashed to pieces by a   vandal. “

In response to the direct action of the vandal, Hilary Braysmith, Sculpt EVV’s director, said “We cannot live in fear. We can’t be afraid to do something because something might happen.” The smashy smashy vandal and graffiti vandal preemptively took Braysmith’s words to heart.

2011 letter to the Courier

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COMMUNITY COMMENT: Cities built best with neighbors

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I enjoyed the last couple of rainy days watching my fall garden soak up some much-needed moisture, from my picture window where I read.

I was reading the book “Urbino” by the late Italian architect and planner Giancarlo de Carlo.

At a point in the mid-1800s, he identifies a new and groundbreaking trend, “the meeting.” Cities were being torn apart and redesigned to focus the populations and their creative potentials to meet at planned downtown centers.

In Urbino, Italy. this resulted in a jolt of social expression in the downtown that quickly faded like echoes in an empty arena. The low-income neighborhoods that were the historic support of the city crumbled as the energy of their inhabitants was pulled out of them. The only lasting development was the “high-class residences” where the flow of money is always centered.

This made me think about Evansville’s Downtown projects to bring new residents and new businesses. New development lines the same old pockets of the rich and the politicians. Existing neighborhoods and the residents that comprise them are exploited as cheap and disposable. Money changes hands and people are kept in their place.

Evansville’s struggling residents would do well to build up what is at our own front steps. The best hope for even the most wishful and far off future is to focus on the times we live in and work against the decay of the places closest to us.

2009 Evansville Landtrust

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In 2009 a group of friends and neighbors living in the south-side of Evansville began meeting twice a month to discuss plans for the area where they lived. I was one of these people. There were plans to develop subsidized housing, an arts district, and a tiff district. None of those plans were ours.

The city of Evansville had hired a developer to create a space salable to “artists”, so that in return the area would increase in value and become salable to people of a higher financial means. That developer was Tom Barnet, who in a public meeting at the Wilard Library said, “I don’t house people. I develop economies.”

One aspect of this development was “low income” new home construction, which the city began with “Art Homes” and then transitioned to “Homes of Evansville”. On average, household incomes were just about $10,000 annually, in the 47713 zip code, according to the IRS figures. A quarter of the households made less than $10,000, half of the households made less than $25,000. To quote the Evansville Courier & Press, “The program accepts families based on their size and income. Some of the homes take people who are below 30 percent of the area’s median income. Other homes take families that earn up to 60 percent of that figure. For a family of three, 30 percent of the area’s median income is $16,400 a year; 60 percent is $32,820.” This places the median income in their calculations at about $50,000. 31 of these 4,263 households made an average of over $400,000 each. The stratification in the area could only be more visible by walking it; from the mansions on first to the habitat houses beside Lincoln Elementary. Considering the stratification, a median figure ,as apposed to an average or majority, is recklessly deceptive.

As the city cleared away any alternative to their plans, boarding-up and razing houses, our neighborhood group outlined a plan to construct a community that could appose the erosion that was to make way for the velocity of that “economy”. The plan was to purchase vacant houses, raze what couldn’t be repaired, salvage the materials from what was razed and warehouse them, and turn the newly vacant lots into community-gardens and parks: all owned by a landtrust, the board-members of which would be residents of the neighborhood.

The one meeting attendee who didn’t live on the south-side, had family members who did, as well as held the necessary licenses for the demolition and excavation work, and the required equipment. One resident-attendee held the necessary construction licenses. One attendee brought to the discussion an experience and trade(often extralegal) in materials from antique homes. With this last consideration there was an unresolved problem of whether to sell materials, and if so to only sell them in the area as to not “mine and export local resources “.

While trying to configure the ins and out of any formal endeavor we were going to organize, there were a couple informal “barn razings”. After someone received permission, but a permission that was of the “I’ll turn my head” type, from a contractor holding a demolition contract from the city, some folks descended on a house. I say some folks, because as any one from the meeting was in the house removing newish double pane vinyl windows, a neighbor of retirement age, whom we had never met, crawled through a window cavity and asked if they could take what they wanted. The police came, and the “permission” allowed people to keeping what they had gotten, and leaving without charges. Other ventures were smaller, more clandestine, and as well less consequential.

We as a group never did take on anything near the full scope of what had been hypothesized. I’m not sure I can think of one attendee however, who hasn’t pursued land use ventures of some similar intent though all of reduced expectation. The city seized hold of the potential of the area and made the incisions at the points to render it impotent.

ABSENCE IN COMMON

Absence In Common: An Operator for an Inoperative Community

Click to access ia6_2_communitydomain_hamilton_absenceincommon.pdf

This essay by Kevin Hamilton is definitely one of the most profoundly affective pieces I’ve ever read. The circumstances and personal contexts of my life when I first came upon this essay were serendipitous to the vastness of its meaning.  Its the vastness and void between people that Hamilton speaks about. Echoing Agamben’s desire for a “whatever singularity”, Hamilton takes us across Jean-Luc-Nancy’s threshold of “the singularity” and opens a contemplation of being by way of absence in common.

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http://knowyourmeme.com/memes/mojave-phone-booth

 

Claire Penticost

 

 

 

 

Image“Proposal for a New American Agriculture: Vermicomposted Cotton Flag

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1. The center of the installation itself is the proposal of a new system of value based on living soil. To formalize this I have created a series “sculptural” objects from handmade soil, or compost. These represent units of a new currency, the soil-erg (provisional name), proposed as a replacement of the petro-dollar. In 1971, when U.S. President Richard Nixon ended trading of gold at a fixed price, formal links between the major world currencies and real commodities were severed. The gold standard was followed by a system of fiat currencies.

However, by 1973, Georgetown University economist Ibrahim Oweiss needed to coin the term “petrodollars” to describe the extraordinary significance of the circuit of capital running between a single commodity–crude oil–and a single currency–the U.S. dollar. While not formally fixed to international monetary values, the price of petroleum is the most determining value in the world economy. The dollar is an abstraction of value, the ultimate rendering of equivalence enabling all other commodities to be traded and circulated on a global market. Money as we know it has an obliterating function: it lets you forget all the human and nonhuman effort it takes to sustain life.

 

The important thing about the soil-erg is that it both is and is not an abstraction. Symbolically it refers to a field of value, but that value is of a special nature: it must be produced and maintained in a context. It is completely impractical to circulate it. It is heavy, and because of the loose structure required of good soil, it falls apart. It only makes sense when located in a place. The physical nature of the soil-erg both evokes and denies the possibility of coinage. If currency as we know it is the ultimate deterritorialization, the soil-erg is inherently territorialized. The forms of the objects themselves, large discs and stacks of ingots, reference the aesthetics of modernist serial abstraction. And yet just as the edifice of modernism is riddled with the cracks of unsustainability, they will eventually be subject to the entropic course of all organic matter.

From: http://www.publicamateur.org/

My first introduction to Claire Pentecost was in the zine Call To Farms, which can be found here:

Click to access farms.pdf

“if you want environmental sustainability, work for social justice. As long as we segregate the risks and rewards of environmentally toxic industrialization, sustainability remains a specious marketing idea.”

A worthwhile interview can be found here: http://blog.art21.org/2012/01/31/5-questions-for-contemporary-practice-with-claire-pentecost/#.Ur8AQfvEqt8

“So much is needed, it’s a challenge to determine where to focus.  The way to make a sustainable practice is to structure one’s contributions within the scope of one’s own needs and proclivities but with the aim of self-surpassing.”

And this exciting question, “Is the Bio- in BioArt the Bio- in Biopolitics?” is explored here:http://eipcp.net/transversal/0507/pentecost/en/base_edit

 

 

SHELTER

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Flophouse

 

“From Wikipedia, the free encyclopedia

 

Occupants of flophouses generally share bathroom facilities and reside in very tight quarters. The people who make use of these places are often transients. Quarters in flophouses are typically very small, and may resemble office cubicles more than a regular room in a hotel or apartment building.

 

American flophouses date at least to the 19th century, but the term “flophouse” itself is only attested from 1904, originating in hobo slang. In the past, flophouses were sometimes called “lodging houses” or “workingmen’s hotels” and catered to hobos and transient workers such as seasonal railroad and agriculture workers, or migrant lumberjacks who would travel west during the summer to work and then return to an eastern or midwestern city such as Chicago to stay in a flophouse during the winter. This is described in the 1930 novel The Rambling Kid by Charles Ashleigh and the 1976 book The Human Cougar by Lloyd Morain. Another theme in Morain’s book is the gentrification which was then beginning and which has led cities to pressure flophouses to close.”

 

This house, with the “smoke weed” back-board, usually had an upside down cross (that the pentecostal neighbor would flip right-side up), usually had more trash in the yard piled high, dogs running loose, usually had more people hanging out there.

The lot to the right was being squatted, people who couldn’t afford the dump would dump truck-loads there and it would get burned to grill dumpstered meat or just to stay warm. People went there to drink, or sleep off a drunk. People went there to talk gibberish or shout at the voices in their heads, people went there to figure out if they had any other place to go. Or folks just stopped by to visit the neighbor.

This house is gone now. Five house on this block were torn down in three years. The first sign is a hole in the street from disconnecting the sewer-line. Days later, the noise of a back-hoe and dump truck. In three days, two workers raze, grade, and seed it with grass.

This house was different. It wasn’t empty, but neither were some of the others. Also, this didn’t just happen with two workers. There were three city agencies out to make sure this home was torn down. The resident was jailed during the process, and the neighbors stood out to watch.

Not too far from the tracks where hobos still jump in and out of town. Just up from the creek and where the shanty camp was demolished to pave the Greenway. This Google image is the image of a space claimed by dozens and dozens of people over the years, and a hand full of folks since childhood. The city “cleaned it up” and made a bigger mess of people’s lives.

Housing Our Selves

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Housing is of special interest to me. I’ve built homes from the foundation up, in New Mexico, Colorado, Georgia, and Indiana. I’ve reclaimed a homestead in New Hampshire, bought a sliver of ground in Tallahassee for a yurt, and moved into a boxtruck. Starting in 2008, I and some friends bought three houses in downtown Evansville. The mortgage was split evenly by everyone who moved in ( mostly strangers ) and we shared common spaces. We considered ourselves to be living in “co-operative housing”. As time progressed the houses were put into a non-profit, Scnaubelt Sanctuary LLC, and managed by the residents, and then finally turned over to individual occupants.

In 2010 some of us from the co-op went to a lecture in New Harmony. The speaker was Charles Durrett, an author of Cohousing: A Contemporary Approach to Housing Ourselves. I had read this book, as well as stayed at Sunward Cohousing in Ann Arbor when giving a presentation at a co-operative housing conference. So, the sterility was expected.

Sunward was advertising buy-ins at $350,000. per unit while we were there. The examples in Durrett’s book were a comparable exclusivity. When confronted by someone from our houses, during the Q&A, as to why we just sat through two hours of pictures of rich white people; Durrett responded, “If i had two more hours, I could show you so many pictures of people-of-color. I just don’t have the time.” In San Francisco and Vancouver, the average cost of a house is $600,000. so half that is quite a bargain. However, we live in Evansville. The purchase price for the three co-op houses was $70,000. The first house cost $45,000 (we paid too much), the second $18,000 (we paid too much), and the third $7,000. We housed over 40 people in three years, fifteen or so of those for multiple years.

The exclusivity in Durrett’s book and presentation wasn’t only financial, but too the design and placement for these “communities”, a word that could only be used in this circumstance hollowed out, to best fit the shallow and thin ties that Alain Badiou disdains between quotation marks to fit epithetic adjectives, “international communities”, the “human community”, “intentional communities”, etc.

One of the founders of the practice of Permaculture, Dave Holmgren, wrote in ( I think it was), Permaculture : Principles and Pathways Beyond Sustainability, that intentional communities maybe incubators for innovation, but they fail to confront the basic permaculture principle of diversity, and instead tend to be homogenous. We should ask ourselves what is so novel about these forms of housing that distinguishes them from the neighborhoods in which we already live. How can we take advantage of the diversity (capitalist dispersal) of the people around us. One place I recommend to start looking for these answers is in the writing of Matt Hern, an anarchist and author who has written about successful interventions in opening and sharing spaces and resources in the existing community. http://www.mightymatthern.com/?page_id=156