Examination of the relationship of human and nonhuman agencies.
A third and final alternative may be located in the relational aesthetics of contemporary art when it is extended to include nonhuman participants. As its proponent Nicolas Bourriaud argues, artworks that present open-ended social interstices can enable formal reflection on the interactions of their participants.5 While the precise results of these reflections are wholly anthropocentric and perhaps under-defined in Bourriaud’s writings, the recent collaboration of dancer Teoma Naccarato and interactive sound designers John MacCallum and Adrian Freed offers an intriguing case study of a relational interstice constructed at a point of contact between human and nonhuman agents. Their digital media performance piece X (2013) stages a vivid encounter between the human body and the strange, nonhuman intelligence of the Microsoft Kinect motion capture system. A duet composed equally of the movements of a dancer and the audio produced by the Kinect’s interpretation thereof, the piece takes its form through the parallel and mutually occluded means either participant has to apprehend the mechanisms of the other. Unlike technical or alien phenomenological attempts to account for the agency of nonhuman forms, the provocative but ultimately inadequate hermeneutics explored in the work seems to underscore the express impossibility of reconciling these conflicting phenomenological and subjective lifeworlds, refusing to privilege human intelligibility over nonhuman intelligence. This refusal creates a strikingly different form of relationality: one that brings forward a profound sense of alien presence and an ethical acknowledgement of difference that is lost in other approaches.
If, as Latour argues, it is increasingly important to include nonhuman agents in the political calculations of the West,6 then it is all the more necessary to acknowledge human epistemological limitations and develop modes of relating to material agents and assemblages that expressly recognize their reach and influence beyond our sensory world. In the rush to admit a multitude of nonhuman actors, actants, and agential becomings into the many disciplines touched by new materialisms, analyses of the nonhuman at times risk flattening the specificity of matter, bodies, and the phenomenological experiences that follow from these arrangements. Vitalist homogeneity is a hazard that scholars face when they venture into the vast nonhuman expanse. It is perhaps at this moment, as with countless others before it, that the feminist instance on bodily difference and situated knowledge comes to the fore with greater urgency.













