The Manifesto for The Just-about-managing (2017, mixed media on paper)
The Manifesto for The just-about-managing is explicitly propaganda; it is propaganda for a kind of future that is worth living in for humankind. Surely this is not a disingenuous aim?
This is the final work I’ll finish before I begin studying a Masters part-time. Most of my most recent works have attempted to make my jaded idealism manifest itself, finding a way of expressing a conviction that the darkest of times can conversely be the times when the brightest of futures are galvanized. This is because over the past few years I’ve begun to feel that the only route possible except for oblivion borne of war and ecological collapse is one that harnesses the wealth of knowledge we have accumulated for a common purpose – no matter how long and painful that road is. It’s what I’ve been calling The Hope of The Nihilized.
It’s hard to remind yourself of this when the nihilism finally demolishes your spirit when the day in hand has done you . The goal I’ve set myself for this MA is the goal I’ve realised everything has to lead to: to fight through pessimism and depressive solitary pleasure seeking borne from burnout, to ignore the demons of the spirit so to work more with others, and to use whatever tools I may have as part of a constructive collective project I can’t even see yet.
And to be honest it’s a big ask, and towards the completion of the work the negativity from the exhaustion of workaday anxieties has crept over my spirit, and I was propping up its completion with cans of cider, a story readers familiar with this blog will know too well.
The Manifesto For The just-about-managing is the manifesto of depression. The sense you get when you turn on the news and text scrolls past you stoking fear of Other, whilst eclipsing Otherness – an ability to think beyond the norm. Its the sense you get when the sparks of political optimism in the spring of a new year disappear under the white noise of consumerist commands in the deadness of mid-seasons.
The Manifesto For The just-about-managing argues against all naive goodwill; promotes the pursuit of happiness only in loneliness. It screams at us to enjoy but yet creates a structure to cope with the scattered fallout of depressive-pleasure-seeking, or (as I prefer), dead-end pleasure-seeking.
It’s what makes you cynical of everything; cynical of climate change, cynical of good-will to others.
It is all that makes you reach for your drug of choice, because ‘there’s nowt you can do’.
Yet, the drawing is an argument that a miserable status quo is becoming harder and harder to maintain. The toxicity of the manner in which we are pumped up like battery farm chickens on information isn’t just making us into the consumer addicts of the 20th century, but soundbite addicts, super-aware of just how disagreeable the status-quo of things is. We know too much to be content. We have seen too much for our well-being. We are becoming deeply unwell as the structures built to make reassuring sense of life dissolve. We don’t need another Hiroshima, because it is happening in our heads. The interior landscape is being forced to recompose itself, and its craving for a new horizon is being suppressed by the Manifesto For the Just-about-managing. But below the crust the earth is moving.
The Manifesto For the Just -about-managing is being bombarded by more and more proof of its stupidity and folly. This piece of work is like no other I have made before, and I have used as many of the most telling quotes as I could find. Due to this, it is also like an essay, which means I have had to list my reference points. Which are below:
The Coming ’17, Franco (Bifo) Berardi
Art and Revolution, John Berger
The Soul and The Operator, Expressen, John Berger
Pascalian Revelations, Pierre Bourdieu
Culture Design Labs – Evolving the Future, Joe Brewer
The Look and Feel of 21st Century Science – Joe Brewer
Injustice, Danny Dorling
Humans are Most Atrocious When We Live under The Weight of Great Inequalities, Darling Dorling
Is Inequality Bad For The Environment?, Danny Dorling
Abandon Hope (Summer is Coming), Mark Fisher
Good For Nothing, Mark Fisher
What We are Fighting For, A Radical Collective Manifesto, Mark Fisher
Four Futures – Life after Capitalism, Peter Frase
We Already Grow Enough Food to Feed 10 Billion People – And Still Can’t End Hunger, Eric Holt Gimenez
The End of The American Experiment – Bad Words – Umar Haque
The Likely Cause of Addiction has been Discovered, and it’s not What You Think, Johann Hari
A Storm is Brewing in Paradise, Dalarna University lecture, Dougald Hine
David Graeber interview: ‘So many people spend their working lives doing jobs they think are unnecessary’, Stuart Jeffries
London, Patrick Keiller, BFI
This Changes Everything: Capitalism Vs Climate Change, Naomi Klein
The Robots are Coming, John Lanchester
The Case For Despair is Made. Now Let’s Try To Get out The Mess We’re in, George Monbiot
Neoliberalism is Creating Loneliness, That’s What’s Wrenching Society apart, George Monbiot.
Sick of this market-driven world? You should be, George Monbiot
The Age of Loneliness is Killing us, George Monbiot
Philosophy and Human Values, lectures, Rick Roderick
Capital’s Hunger in Abundance, Andrew Smolksi
Island Story: Journeys Around Unfamiliar Britain, JD Taylor
Super-intelligence and eternal life: transhumanism’s faithful follow it blindly into a future for the elite, Alexander Thomas
We are all very anxious , We Are Plan C
The Spirit Level: Why More Equal Societies Do Better, Richard Wilkinson and Kate Pickett
Inventing The Future: Postcapitalism and a World Without Work, Alex Williams and Nick Srnicek
YOUR Freedom (95X125cm, mixed media on paper, 2016)
‘YOUR Freedom’ is my latest work, and will feature in the Wakefield Redshed part of the group show Fighting For Crumbs (Art in The Shadow of Neoliberal Britain).
Fighting For Crumbs (Art in the Shadow of Neoliberal Britain) is a group of artists from Yorkshire working amidst the after-effects of Austerity Britain 2.0.
The project was inspired by the film ‘Invisible Britain’ (based on the work of Sleaford Mods) that looks at overlooked UK towns and cities, and motivated by a request to contribute to the 50th anniversary celebrations of ‘The RedShed’ (Wakefield Labour Club). The event is based in Sheffield and Wakefield and explores the position of art, and artists, in a period when we are all being pressured to ‘strive’ for crumbs – a time when wages are low, and the market dictates creativity
Monday 8 August: Opening night. 6:30 – 9pm
Friday 12 August. Music and poetry night. 6:30 – 9 pm
Saturday 13 August. 1Pm onwards. Film-viewing, and talk by JD Taylor
Normal gallery opening times: 8 August – 13 August, 7-11pm (call 01924215626 to check room is not in use).
Feverish (new work). Ballpoint pen on paper
It seems to me that the crucial thing to do right now (individually, socially, and internationally) would be to pause for deep reflection on the situation neoliberal economics has brought us to, as if we could reach a consensus to slow the treadmill back down to walking speed (at the very least). Ironically “pausing for reflection” is perhaps the one act that is fundamentally anti-neoliberal – and actioning this when its agenda dominates decision-making across the globe seems unfathomable. Yet this is what is needed if we are to even come close to stalling the rise in right wing populism, frightening levels of inequality, state surveillance, cyberspace misogyny, and (lest we forget) climate change.
When a lone human being hits a crisis point, they only recover after slowing down to the point of almost total entropy, often having to become so disillusioned with daily social reproduction, that society’s feverish demands of them become inaudible as one becomes (metaphorically-speaking) submerged underwater, in a state of ‘depressive withdrawal’. Beaten, bruised, and perhaps finding oneself back at the beginning of a rigged-game of snakes and ladders that constitutes life in such a competitive system, but nonetheless able to reflect, without respiratory unease.
I have often found the dark optimism of theorist Franco ‘Bifo’ Berardi’s potential solution of ‘depressive withdrawal’ from cyberspacial capitalism an inconceivable solution whilst the majority of us are put to (unpaid) work within cyberspace in order to hopefully track down a relatively worthwhile future for ourselves – especially as the unpaid labour we give extends far further into life than traditional job-seeking endeavours. With a process he calls ‘semiocapitalism’, Berardi tals of how our entire cognitive and emotional energies are appropriated into the reproduction of the system, and that this demand of us is in a state of perpetual acceleration. “Semiocapital puts [our] neuro-psychic energies to work, submitting them to mechanistic speed, compelling cognitive activity to follow the rhythm of networked productivity. As a result, the emotional sphere linked with cognition is stressed to its limit”. My own recent experiences of ‘trying my best’ via cyberpsace (interpreting and taking part in political discussion via social media platforms, whilst simultaneously trying to ‘career-hunt’, promote my art, and – wait for it – even considering Internet dating) has made me feel so disorientated, and unable to gain understanding of situations, due to the speed at which information sources bombard you, that I am now writing this after slowly coming up for air from month-long spell of depressive withdrawal.
Life is increasingly mediated via cyberspace – a mixture of platforms tending to and enhancing our panicky aspirations, our need of social approval, and depressive pleasure-seeking that results from the exhaustiveness of all that precedes it. Regarding trying to play a traditional participatory citizen’s role via Cyberspace, I have found myself bombarded daily with calls to stop TTIP, challenge the threat of UKIP, Boycott Israel, and help gain the Green Party the media limelight their policies deserve. Yet I feel bowled over, electrodes hitting me from all sides, ticking boxes of things I haven’t read, just ticking boxes of my pre-set ideas of what is just and unjust, not gaining a clearer understanding of anything, except a growing disbelief in the dissemination of information.
Yet social reproduction is incredibly claustrophobic once it is echoed from every device capable of connecting to the web. Our souls are put to work feverishly, trying to get places, gain things, learn things, yet learning nothing really. As the journalist John Pilger said in a recent lecture, the world is experienced as a “a tsunami of unexplained horror through the media”. Contemplation is squeezed into narrowing pockets of time, promoting its opposite: pure emotive reaction.
The ‘social-disease of neoliberalism’ has taken over 30 years to reach its current austerity-age fever pitch level. When the profit motive eclipses everything else, reflection isn’t required, or given a chance; just the emotive reaction. No matter how much information disseminated about the truth behind Farage’s UKIP (for example), its emotive pull creates such a huge din that reason becomes unreasonable. Neoliberalism forces down upon us an emotive populism, from Xfactor-style television to UKIP-dominated current affair panels. Thought is compressed into tactics on how to gain ground in a race to the bottom reality, whilst the quality of our lives is evaluated via media-interfaces, often only leaving space for the grubby residue of life’s wealth – what Paul Verhaeghe calls ‘depressive pleasure-seeking’.
We have found ourselves living under a strange Autocracy of Populism. “Everything must be entertaining, everything must entertain”, and we are expected to be constantly performative (and with success). an exhaustive psychic shutdown and depressive withdrawal is inevitable to many of us; yeah, we start from scratch, but it always strikes again.
And all the while the so-called protestant work ethic has intensified in response to the increasing difficulties of getting by. With each of us working our hardest, hoping the system will spare us (and grant us the leafy and comfortably-off 2.4 children lifestyle) the survivalist instinct has become feverish, repeatedly reinforcing the dog-eat-dog social reality. Since the austerity-age reality adjustment of the past half-decade, the work ethic has become hysterical in society. To challenge hard work is seen as heresy. In fact work isn’t even good enough, you need to be striving to move onwards and upwards constantly. Yet this hysterical work ethic only registers paid work as legitimate; all the unpaid exhaustion of energy that constitutes our so-called leisure time isn’t recognise one bit.
To be successful is all. The biggest fear is to fail – to be systematically reduced to an ‘invisible’. Being socially visible, whether at celebrity or at group level is all – to be validated within the believed-to-be all-seeing all-knowing media (or social media), which the writer Carl Neville says has taken on the role of a “benevolent deity, conferring riches and status”[Classless, Zero Books]. Whether it is the high echelons of celebrity media, or cyberspace social media – it is the all-important decider.
In one of his essays on the erasure of class struggle within British cinema, Carl Neville says that “In Xfactor Britain, we’re all just one step away from being a celebrity. …that exclusive x factor, detecta ble only by those of truly heightened sensibilities such as Simon Cowell and Cheryl Cole [the media embodied], are your tickets out of the most degrading of all personal situations, anonymity”.
We’ve all been pitted against each other, all against all, in this daily exhaustion to ‘get out’, to escape poverty, misery, anonymity. No wonder video trends with names like Epic Fail are so popular on the one-versus-all battleground of social media. Is the Xfactor nation depicted in the 15 Million Merits episode of Charlie Brooker’s Black Mirror really so far from our current situation? Will our lonely and feverish plights to ‘get out’ get more desperate, and more ruptured by increasingly frequent depressive shutdowns?
Within this drawing every figure is initially frantic. The zombie-like look isn’t coincidental; once the pursuit of ‘LIFE’ becomes feverish, lived life itself feels like it has ceased to be; many a frantic moment I have felt undead. It seems appropriate to add then that when I’m in a state of depressive withdrawal, whilst I go into a state of psychic shutdown, I still require to be in motion. But not frantic motion, more endless urban meandering, and a wish that the train journeys would never end, carrying on into an endless night. The problem isn’t movement, it is when competitive forces dictate movement. And these competitive forces are crucial to neoliberal dominance.
Our current situation isn’t understood because the speed of daily life has increased as to cancel out the bringing in of new understandings. Our current work ethos belongs in the 1970’s at the latest; in 2014 it is driving us mad, literally. The only solution is a reduction in the speed, but the fever has our blood racing. But patronising individuals by telling them to chill out and relax is both futile and part of the very atomising structure set in motion by the neoliberal ideology – ascribing an unreal self-determination to people which places them in charge of something they cannot alter from an individual basis, lets our current social reality off the hook. A global consensus on the need to stop and reflect is essential. If one chooses to argue that perpetual acceleration is at the heart of capitalism, then I think we can agree on the root-source of this ‘planetary mental illness’.
…Attempting a cognitive mapping of chaos…speeding of information causing its very disintegration…a proliferation of incomprehension…a deluge of auto-suggestions against the panic attacks of rare clear perception…being brayed between mumbo-jumbo-unreality and the biggest ever threats to humanity…underneath it all an cracking of skin and an aging of bones #CanIHaveSomeTimeAlone? Five Years Drowning.
TV Talk (part of series)
TV Talk (part of series)
Five Years Drowning installation
Five years Drowning installation
TV Talk (part of series)
TV Talk (part of series)
TV Talk (part of series)
close up section of ‘Who Would Want to Listen to This?’
Mind Camp (2013, biro and collage on paper)
The title of Mind Camp is taken from a very ignorant error I made when I was somewhat younger; believing it to be the English translation of Mein Kampf, Adolf Hitler’s notorious book. Of course, Hitler’s book is actually translated as ‘My Struggle’, and the remaining connection here is that which I always thought my interpretation of the title referred to: the occupation of the human mind by ideas, doctrines, logic, as a means of making them socially compatible with a system of power; that is, power that doesn’t only (or doesn’t even need to) insert its influence externally, to make sure we are compatible entities within a system, but internally (what I would later understand as what philosopher Michel Foucault termed Biopower).
The theorist Franco ‘bifo’ Berardi refers to the current stage of capitalism as ‘semiocapitalism’: a system no longer driven by mass industrial production, but by signs/communication, which is all the more evident now human life is almost completely orientated around digital communications. Berardi writes that “semiocapitalism puts [our] neurophysical energies to work, and submits them to the speed of electronic machinery. It compels our cognition, our emotional hardware to follow the rhythm of net-productivity” Capital has synchronised itself with our conscious and subconscious. It is proliferated by the “digital web…” which “…spreads and expands by progressively reducing more and more elements to a format, a standard and code that makes different segments compatible”. In such a world, brands/logos have a seemingly unlimited reach over the imagination – as we can now see all too well. , Precisely because it is internalised, Capitalism is so culturally extensive and intensive that it is hard to consider that anything may be outside of it, so that “when we sleep, we even dream of capital” (Mark Fisher, Capitalist Realism).
But this means new styles of exploitation for a new organisation of power. Franco Berardi believes it is important to see the global worker no longer a proletariat but a cognitariat, as capital puts more and more of our neurophysical energies to work. Michel Foucault’s reference to the Panopticon (an architectural structure built to allow total surveillance over the ‘inmate’s to maintain order and control) as a analogy for a whole form of maintaining obedience to a power structure, is still alive and well, but perhaps need only now be used in certain circumstances, when the internalisation of power fails to work. Most of us are now governed internally, a biolpolitical intrusion of all the flows and anxieties of the political economy, depolitising us in the process, as we become the guard in the watchtower of our own lives.
Franco Berardi describes the Life of the cognitariat: “labor has become fractalised. With the end of large industrial monopolies, new workers, now delocalized in the global peripheries, start resembling computer terminals, cells in the circulation of the commodity-sign”. The worker is condemned to be a component in the constant production and consumption of signs/information.”Each individual is a cell put in constant productive connection with others by the web, which ensures a deterritorialized fractal, and fluid sociality. The cellular is the new assembly line, deprived of any carnal sociality”.
Precisely because total competition is the name of the game, social mobility has actually become harder in societies more saturated by neoliberalism, and the more we partake in our ‘daily races’ against one another, the more we exacerbate the dynamics of an every-man-for-himself system where the winners have already taken all. Yet, because of the “non-stop inertia” caused as the cognitariat’s libidinal energies are constantly wired/re-wired into the digital matrix, the anxiety of this enforced competitive state of being makes it sometimes feel impossible for us to withdaw from these dynamics; indeed Berardi speculates that only when we crash (depression/mental exhaustion) do we withdraw our libidinal energies from the reproduction of semiocapitalism. Alone together, protesting through inactivity.
Within the drawing I wanted to try to visualise mechanisms that function by appropriating these ‘neurophysical’ energies from the cognitariat, but then merely dumps them once the required labour process is over, as the wealth accumulated by semiocapital becomes the preserve of a small section within the social system, who own the rights to the sign language as “intellectual property”. The ‘cognitariat’ is in a state of constant becoming; once their mental energies have been used, they drop (perhaps mentally exhausted, in what Berardi describes as a state of depressive withdrawal), only to find themselves reattached to the constant and futile ‘career-climb’ (the prospect of falling out of reach is often unthinkable as the welfare systems there to protect the financially vulnerable becomes less and less existent).
It often seems the case that the more one sends cell phone texts, posts images/links on their Facebook/Tumblr/Twitter wall, in the aid of becoming more (more financially, socially, and identity secure), the more one actually dissapears/becomes less, as they invest mental energies in an infinitely expanding information web, whose increase in size means increasing fragmentation of identity and of communitiy, as media wedges itself between more pockets of time/space; also this expansion not only engenders further exploitation of our psychic resources, but of our material conditions, as an increase in connectivity for the financial plutocracy means a greater reduction in labour costs for profit maximisation.
As the system refines its mechanisms in this so-called recession (the global 1% highest earners have seen their profits surge during this ‘recession’ period), jobs become so scarce to the extent that more mandatory, low paid jobs are absorbed more and more into the competitive, ‘careerist’, ‘life-as-a-CV’ job market, which was initially only the reality of those who were willing the work the career treadmill in the hope of a top salary. You stand still in a world of unrestrained ruthless capitalism and the fear is that one will be wiped from the game. It is evidential that we are witnessing a race to the bottom for (to use the now-common terminology) the 99% of us, as the concentration of wealth/power becomes more refined, with a logical conclusion that renders the fiction of films such as the recent Hunger Games imaginable.
The bulwark of information that is disseminated from the concentrated power is structurally designed to divide and confuse the population it relies on to utilise mental and physical energy from. This is the the only source that passes from the top to the bottom within this piece of work. The mechanism appear almost like pinball games levers, knocking all that is below back down, whilst only allowing these ‘media bombs’ to drop downwards. Sometimes I find the mechanisms visualised in games, especially early computer games, useful metaphors for the procession of power relations in the world, especially in the digital age.
Within the brain-like part of the work (which also attempts to refer to something inflated, and still inflating; a bubble of the logos of semiocapital) all signs, all logos, all companies, all sections of capitalist reproduction are shown to be connected/dependent on each others’ existence. Just as no individual is exempt, no sign/no commonly-seen logo is exempt from a network of images that descends into the darkest networks of reproduction; some brands seem to float like little fluffy clouds in a guilt-free cyberspace, but they are just as much as part of the system as the most destructive corporations wreaking havoc to the social/environmental, and also the darkests forms of image production from violent pornography to the filming of murder.
It’s an uncomfortable truth that the language of our times that often seems innocent on face-value is part of the same logic that allows the most brutal forms of exploitation in the world. Within this drawing there is no solution, I admit this (although there is cracks appearing in the super structure). But, to quote Franco Berardi again, because I largely agree with his opinion here, “The task of the thinker [to which, in my understanding of art, would include the artist] – if thinking has a task – is not to breathe hope into hearts, but to help in understanding reality, because only understanding can bring forth new possibilities”.
The landscape being constructed from the genealogy of our culture is of course intended to be the world we have now. As much as we see the brutality of the social gradient, from the private houses, and finance skyscrapers to the corpses of the global poor as they are the first to reap the harvest of climate breakdown, and those who are cultivated to sell their bodies in whatever means as the only means to earn a living, it is still clear that nobody is safe from these destructive dynamics. The lyrics of the late Richie Edwards in the Manic Street Preachers song Motorcycle Emptiness claim that “every where’s death row, everyone’s a victim”; this is the case under a truly global capitalism. Whilst this doesn’t excuse the vast injustices, where more and more millions are being dumped on the waste pile, whilst a minority enjoy the luxuries of kings, it certainly makes the case that we all have an investment in a different the future to the bleak one the logic of capitalism has in store for us and the planet
The piece is called ‘Who would want listen to this?’ because such big threats of an ecological collapse which would cause unimaginable disruption and destruction are often too frightening for us to think about (only previously seen by our eyes on cinema screens), so instead we pretend that ‘someone will sort it for us when push comes to shove’ or we even coax ourselves into believing that it can’t actually be happening (I’ve heard people, who once agreed that climate change was being caused by humans, go back on themselves saying ‘how can one species do so much damage to such a big planet?’ – comforting lies). We would rather not listen to it when a friend in our company starts talking about it, or when it is on the TV.
But we are not to blame for feeling so powerless to do anything.
As well as causing this problem, the human system of capitalism makes it seem impossible for us to do anything to stop climate change. It relies on competition between the most powerful nations in the world, rather than cooperation. And these nations are sewn together with the biggest corporations in the world; and corporations, by and large, don’t want us thinking that things such as climate change are happening, because to take any action to stop it would be bad for their business. And being the richest most powerful in the world, they get their way. As things stand THEY are in control of the direction the human world takes.
So we feel powerless, and try to focus on smaller thing instead, we try to forget. Climate change just adds more and more weight to the feeling that everything is out of control and feelings of powerlessness to do anything about it, which is the reality of living under the global capitalist system. So focussing on smaller things, focussing on how to get through life, day to day, in the most bearable way is what most of us find is the only thing we can do.
In the drawing every figure is wearing headphones. This relates to trying to block out the sound of things that are upsetting to us. It also relates a lot to the living in a time where we have access to so much technology to keep us entertained, or distracted, from the real world. I have mixed feelings about technology; I think what the internet offers to us as a species is amazing, and it could be said to be one of the greatest inventions ever. Yet accessories such as mobile phones, Facebook can throw us into a continuous detachment from what’s really happening in the world around us, distracting us, as we are constantly in trying to get other people to speak to us and like us through them, as the popularity of these accessories means people are increasingly alone, communicating from box rooms and lonely bus rides, and lonely people feel insecure and continually seek company. These figures, who are blocking their eyes to the problems around them, aren’t bad people, but are finding themselves more and more consumed in a technological world, that promises so much but never really fulfils.
The people behind the speaking booth-like things are the political/capitalist class. They are equally wired up, with head phones, communicating through cyberspace. They believe in the fantasy that capitalist ‘growth’ can go on forever, and they chase growth like addicts, smiling with Cheshire cat grins when they say the word ‘growth’. They are ‘supposed’ to be the people to lead the citizens to safety and better lives, but they are desperately clinging on to hopes that become more impossible every day. Feeling powerless, we leave it to leaders of governments and capitalism to guide us, but they are even more detached from the real world than everybody else, and they guide us towards a dangerous future. The need for distraction and denial of the truth keeps growing.
I wanted the entire landscape to look like a rock in an empty space, a bit like planet earth in space. But I want this rock to look to have a similarity to a human hand; a human hand that is veering into the dark, into a void, into non-existence. The closer one gets to the fingertips of the hand, the more the landscape is being destroyed, being torn to pieces. This represents two different moments in time; the moment which are at now, when it is the poorest people in the world who suffer the most from the effects of climate change, largely caused by the richest parts of the world (and the most power institutions which come from these places), and a future moment when this becomes the reality for all of humanity, if we don’t change course – direct the human hand away from its route into non-existence.
This exhibition is a ‘installationalised’ selection of drawings covering the social landscape; the urbanization and takeover of the natural land and the methods of control over its inhabitants. The centerpiece is The Sprawl, an expansive paper drawing; incorporated around the shape of half of my bedroom (hence the unusual shape) colonizing all workable surfaces in the manner of a expanding city. An expression of a how the city becomes one giant super organism, although separate and hazardous towards Earths working life systems. All the inhabitants, their cars and trains are like the blood running through the veins keeping the city alive.
Waking Up (Part of The Sprawl installation)
Three Tiers of a Sinking Ship