"The spectacle is not a collection of images, but a social relation among people, mediated by images. The spectacle cannot be understood as an abuse of the world of vision, as a product of the techniques of mass dissemination of images. It is, rather, a Weltanschauung which has become actual, materially translated. It is a world vision which has become objectified. The spectacle grasped in its totality is both the result and the project of the existing mode of production. It is not a supplement to the real world, an additional decoration. It is the heart of the unrealism of the real society. In all its specific forms, as information or propaganda, as advertisement or direct entertainment consumption, the spectacle is the present model of socially dominant life. It is the omnipresent affirmation of the choice already made in production and its corollary consumption. The spectacle's form and content are identically the total justification of the existing system's conditions and goals. The spectacle is also the permanent presence of this justification, since it occupies the main part of the time lived outside of modern production." *
Guy Debord, Society of the Spectacle, Chapter 1 : Separation Perfected 4-6
The telescopic view of images brings our senses beyond our imaginations and perceptions. By resulting from the climate of fragmental information, defective value and imperfect human knowledge would be nihilistic. Time has been lost and its continuity interrupted, so we could not see yet a vision of future of the present. Even the prospective view of the future does not show us the vision of the meaning of life. What we are interested in is that which allows us to synthesize our pre-perception, knowledge, belief and many different disciplines that would cope with a total chaos and complexity of an ever-changing world. It is a constant description and integral sense of “Being” that suggests to us a modification of the social and cultural perception.
This is an universal view – Weltanschauung, a conceptual and imaginary Milky Way that shows us a fragmental imagery combined into a whole integral perspective in which we are only a particle of the universe and an animal of its structure. We are gathering up the threads and making pieces together involving the interdisciplinary researches and diverse areas of arts and design by recapturing the moments in timeless time over time. No more questions of order and disorder remain – complex values of chaos.
Towards a different metaphorical model of reality or truth, Raining Animals brings us basic questions about a specific phenomenon that is not explainable. It is necessary that we understand how these particular events cause other events from the past and into the future: in between our present. Time and event mean a totality, the universe. But they exist as broken pieces of fragments and debris of continuity. Where did it happen? Why did it happen and how? Why is the world the way is? Where are we from? Where are we going? It gives us a sense of syntax to understand the totality, the spectacular society that we have has lost the meaning of ‘being’ in the world. There is almost an answer to the question ‘who are we in this world?’, on this planet earth, in this life and society. Not all rationality is reasonable, i.e., all that is irrational is not unreasonable. It is a part of us, a construction of our world including uses of our imagination, perception, emotion, and senses that would have to be represented from a certain cosmic perspective.
Like stardust, we exist. All existing societies, cultures, concepts of philosophy, and values of human life are scattered over the dispersed images in the modern social control scheme, the contemporary surveillance system which has objectified the vision of time and history. Therefore, based on our knowledge, senses, information, and perception, we propose a hypothesis that is going to be reinterpreted as a theory, apparently existing as disconnected components of the universe, yet missing its totality – everything, time. Beobachtung of raining animals – as we are one of them – originates from the unique experience that leads to an extension of the continual interaction between “being,” revolving around universal-environmental conditions and syntactic constructions of socio-cultural structure. It is an example, a simple exercise of human experience and an inter-medium of individual hypotheses of a belief-system. Now we are exploring the presupposition of a Weltanschauung, searching for a value of a Lebenswelt, from the particles of us, to our experiences conversing amongst different systems of values. By watching the fragmental elements of heaven using another view of a cosmic spectrum, we get complex and new images.Web Streaming Screen Capture