Thirza Cuthland, from Less Lethal Fetishes, 2020. Image courtesy of the artist.
Fusing self-representation with philosophy and critical theory, autotheory moves between “theory” and “practice.” It is critical and it is creative; it is experiential and experimental; it is scholarly and it is popular. It brings theory to life and life to theory. It plays with personal polemic, positing a speaking self in the act of writing “I,” and then, self-reflectively and self-reflexively, it deconstructs itself. Autotheory’s genealogies spring from the institutions it seeks to critique. It privileges thinking with over thinking against; its politics of citation unveil its relations. From social media technologies to the publishing industry, from live performance to visual art, autotheory’s escalating ubiquity in cultural production serves as a provocation: why autotheory and why now? What motivates the methodological melding of an autobiographical “I” with academic scholarship? What implications does theorizing the self have for the politics of knowledge production?
A digital companion to the special issue of ASAP/Journal, this cluster animates the autotheoretical intersections of art and art writing in time-based media. Transmedial in form and provocative by design, these works appear accompanied by autotheory’s telltale synthesis of critical-creative writing. The cluster includes film and video by Maider Fortune, Annie Macdonell, and Ree Botts; performance for the camera and documentation of live performances by Ceylan Öztürk, Calla Durose-Moya, lo bil, and Mel Keiser; web-based work, including memes, by Simon Evnine and Piper Curtis; other moving-images, including GIFs, by Migueltzinta C. Solis, and sound-based work by Arezu Salamzadeh. Off the page and on the screen, these autotheories invite as much as they imagine, contest as much as they contrive, and exude as much as they include.
— Lauren Fournier and Alex Brostoff
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In 1995 when Thirza Cuthand was 16 she felt like the only lesbian at her Saskatoon high school (Treaty 6 lands, Saskatchewan, Canada). This turned out to be untrue, but the lack of visibility in her high school coupled with the lack of representation of Queer teenagers in the 90’s made her make her first video entitled Working Baby Dyke Theory, a comedic short about teenage lesbian loneliness and trying to bribe classmates to come out with the promise of candy. This DIY video work would begin a decades-long video art practice by the Indigenous (Cree, Métis) artist, in which she explores issues of Indigeneity, identity, sexuality, mental health, and trauma, often using her body and humour, and collaborating with others from her communities, be they queer, Indigenous, or, most often, both.
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This is one of twelve contributions from the ASAP/J cluster of Transmedial Autotheories. Read the other pieces here.
Read the Autotheory special issue (6.2) of the print journal ASAP/Journal here.
