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Episode 3
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[December 3rd 2020]

month on the Piccadilly Lights screens in Piccadilly Circus. In the films, two performers move and dance in dialogue with one another in front of a blank green screen. The films are played in reverse, so that the dancers’ actions are eerie and predetermined, and the sequence ends at its beginning. The performers wear face paint reminiscent of Japanese Noh theatre. The full 62-minute film is interrupted by the rigid ‘two minute episodes’ structure, and the dancers’ flow itself is interrupted by moments of laughter, conversation, improvisation, and, occasionally, by the filmmaker, Eddie Peake himself, also wearing face paint, entering

Marc Augé, Non-Places: An Introduction to Supermodernity, 1992

An ever-increasing proportion of our lives is spent in supermarkets, airports and hotels, on motorways or in front of TVs, computer and cash machines. This invasion of the world by what Marc Auge calls non-space results in a profound alteration of awareness- something we perceive, but only in a partial and incoherent manner. Auge uses the concept of supermodernity to describe the logic of these late-capitalist phenomena a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible. Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained- from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing- place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

Click here for a pdf of the text