Activism

Cacheu is a 10-minute shot of a lecture, performed by Joana Barrios, revolving around four colonial statues, which are stored today at the Fortress of Cacheu, one of the first bastions constructed by the Portuguese in 1588 in order to facilitate slave trade in the West African country of Guinea Bissau. Barrios evokes symbolic conflicts by tracing back different contexts in which the statues make an appearance: on a pedestal during Portuguese colonialism, dethroned and broken in pieces after Independence in the film Sans Soleil by Chris Marker, as background ghosts in Mortu Nega by Flora Gomes, and finally displayed at the Cacheu fort. The montage is a process that takes place before shooting, so that the image production is a result of a performative assemblage between text, acting, projected image and the framing of the camera by the director of photography, Matthias Biber.

In this video, Brenda and Glennda attend and interview participants at the 1991 New York City Pride March. Speaking with a range of attendees, they underscore the significance of non-white queer communities, diverse gender and sexual identities, and political causes at pride events.

In Two-Spirits Speak Out, Brenda and Glennda interview members of We'Wah and Bar-Chee-Ampe, one of the first Two-Spirit Native American organizations in New York. This episode addresses gender identity among Two-Spirit people, and discusses their involvement and experiences within the queer community in New York City. 

Though this video segment bears the title Construction Workers Rally, much more than issues of labor are addressed. On May 8th of 1970, approximately two hundred demonstrating construction workers, mobilized by the New York State AFL-CIO, had attacked 1,000 high school and college students and others protesting the Kent State shootings, the American invasion of Cambodia, and the Vietnam War.

This alternative commercial promotes the aggressive democratic use of home video equipment to record local news of community activism and other events that don’t make the headlines for political reasons. This video urges citizens to break the state’s control of information and reclaim their power.

Music by Elliot Sharp.

This title is also available on Paul Garrin Videoworks: Volume 1.

Media artist Cyrille Phipps has been involved with numerous alternative media and lesbian activist projects, including Dyke TV and the Gay and Lesbian Emergency Media Campaign. Her video projects include Respect Is Due (1991), Black Women, Sexual Politics and the Revolution (with Not Channel Zero, 1992), Our House: Gays and Lesbians in the Hood (with Not Channel Zero, 1992), Sacred Lives, Civil Truths (with Catherine Saalfield, 1993), Dreaming Ourselves...

This is an audiovisual manifesto in support of people in resistance against a military coup.

Actress Maisa Abd Elhadi was shot while protesting in 2021. This short reimagines the moment the actress danced with the forces and through creativity removed all obstacles, for herself and those before and after her.

In this video, Glennda Orgasm and social critic Camille Paglia walk the streets of downtown Manhattan and discuss the status of mainstream feminism in the early 1990s. They visit the Stonewall Inn, Washington Square Park, and a gay bookstore, and confront a group of anti-pornography protesters. 

An episode of Glennda and Friends, hosted by Glennda Orgasm and Camille Paglia. Featuring The Centaurians, Brian Roach, and Rennard Snowden.

At the Lesbian Museum, Brenda and Glennda interview artists at the opening of Christine Martin’s controversial exhibition The Lesbian Museum: 10,000 Years of Penis Envy at Franklin Furnace. For the exhibition, each artist (including Brenda and Glennda) were given a dildo and asked to turn it into a work of art. The phallus, Freudian philosophy, and female criminality are discussed as a way of analyzing lesbian identity. 

A Meditation on Nature in the Absence of an Eclipse is a poetic glimpse into the ways centuries of extraction, racism, pollution, and nature's commodification have altered our relationship to sacred land, water, and resources. A constellation of intersecting histories and source material include testimony from a Water Protector at Standing Rock protesting the Dakota Access Pipeline, contaminated water in Flint Michigan, and original footage of Hierve el Agua near Oaxaca, Mexico, a rock formation revered for its healing properties.

Primavera is a frenetic experimental animation that documents the pandemic and the Black Lives Matter protests as they intersect in springtime Brooklyn. Shot during isolation on a phone, the video explores the effects of imposed distance on touch and intimacy, the proximity of an invisible virus and invisible deaths, and the revolt against the racist, corrupt systems that commodify, exploit and render their most vulnerable citizens disposable.

Filmed in the remains of Soweto's historic Sans Souci Cinema (1948-1998), YOLO is a makeshift structuralist mash-up created in collaboration with the Eat My Dust youth collective from the Kliptown district of Soweto, South Africa. Vibrating with mic checks and sine waves, resonating with an array of pre-roll sound — this is cause-and-effect shattered again and again, temporarily undone.

 O humans, You Only Live Once!

Starting with student-recorded VHS footage of two successive Take Back the Night marches at Princeton University, Birnbaum develops a saga of political awareness through personalized experiences. This localized student activity then progresses to, and is contrasted with, the 1988 National Student Convention at Rutgers University. Through this dynamic portrait, Birnbaum posits a series of compelling questions: How can the voice of the individual make itself seen and heard in our technocratic society? What forms of demonstration support this expression? How is a voice of dissent made possible?

In A Case for the Closet, Glennda Orgasm and Judy LaBruce host an episode of Closet Talk. They discuss why they are for people staying in the closet, and attribute coming out of the closet to the mediocrity, and thus downfall, of gay culture. Glennda and Judy establish their new movement, XXX Gay (replacing the postqueer movement), and explain its philosphies and values.

In Mondo Toronto, Glennda travels to Toronto to visit Liza LaBruce (Bruce LaBruce). Liza gives Glennda a tour of the city's public parks, with specific reference to their role in gay culture. Following this, Glennda attends a party that LaBruce is hosting and interviews partygoers, including Scott Thompson from The Kids in the Hall and Amy Nitrate. 

An experimental documentary video project about individuals who have been transformed from so called “ordinary” citizens into activists, Witness To The Future seeks connections that unite people of all cultures, communities, races, and economic classes as they struggle for environmental and social change.

Pochonovela is a bilingual, bicultural blend of Latin America’s and the United States’ most popular television genres—the telenovela and the sitcom, respectively. The humor and madness of life in East Los Angeles are captured here in performances by members of the Los Angeles-based comedy troupe, Chicano Secret Service, and other U.S. Latino actors. This provocative comedy touches on political, social, cultural, linguistic, and family issues attendent to the cross cultural life of Mexican Americans living near or on the border—both psychologically and geographically.

The second installment of the collaborative project New Report, an ongoing series of performances and videos, Artist Unknown features K8 Hardy (founder of the queer feminist art collective LTTR) and Wynne Greenwood (of Tracy and the Plastics) playing Henry Irigaray and Henry Stein-Acker-Hill, and anchor and roving correspondent for WKRH, a feminist TV news station whose tagline is "pregnant with information." Based on documentation of a live, digital communication in real time between Greenwood at Foxy Production Gallery and Hardy on the street in New York.

Ecstasy Unlimited is an engaging video essay on the social construction of sexuality. Kipnis attempts to historicize pleasure and politicize desire, to reveal within the current discourse on sex — and within an ensemble of current sexual practices — the production of forms of sexuality that work to guarantee social order, rather than subvert it. Through various narrative ploys and theoretical tactics, the tape attempts to recover traces of a "political unconscious" in contemporary social malaise.

A Kafkian vision of the New World. The arrival of Karl Rossman to the contemporary Babylon under the spell of the paranoid avant-garde. Kinetic coexistence of the archaic forms in dissolution.

"We buried ten Cadillacs in a row alongside Interstate 40 (the old Route 66), just west of Amarillo, Texas; each car represented a model change in the evolution of the tail fin. This was clearly a sculptural act, but with a minimal amount of formal manipulation. Media Burn, created a year later in San Francisco, was a live performance. It was a spectacle staged for the camera culminating in the 4,000 pound Phantom Dream Car crashing through a pyramid of TV sets to the cheers of the audience of 400.

Judy Chicago (b.1939) creates large-scale, collaborative artwork has brought greater prominence to feminist themes and craft arts such as needlework and ceramics. Her most famous work, The Dinner Party (1979), was an enormous collaboration with hundreds of volunteers including ceramicists, china painters and needleworkers. The monumental finished piece has place settings for 39 mythical and historical famous women, writing them back into the heroic history usually reserved for men. Earlier in her career, Chicago was part of the Finish Fetish movement within Minimalism.

In Two-Spirits Speak Out, Brenda and Glennda interview members of We'Wah and Bar-Chee-Ampe, one of the first Two-Spirit Native American organizations in New York. This episode addresses gender identity among Two-Spirit people, and discusses their involvement and experiences within the queer community in New York City. 

In the case of Carlos Motta’s career, the impetus has always been on, not adhering to particular medium or a particular style, but rather using media as it becomes appropriate tell a story that has heretofore been stifled by dominant power structures. The technical variability of his work is only matched by its potential to generate conversation and discourse in the arenas of sexuality, gender, democracy and colonialism – usually as a conflux of all four through historical excavation.