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Support RE/Mixed Media Fest

The RE/Mixed Media Festival, now in it’s 3rd year, is an annual celebration of collaborative art-making and creative appropriation. It’s the artists’ contribution to the ongoing conversation about remixing, mashups, copyright law, fair use, and the freedom of artists to access their culture in order to add to and build upon it.

The festival – which this year will take place at the Brooklyn Lyceum – a 3-floor 10,000 sq. ft. venue on the border of the Park Slope and Gowanus neighborhoods of Brooklyn – will feature performances, panel discussions, live musical collaborations, hip-hop, sampling, film & video, DIY, food and drink, DJs, technology, interactive installations, painting, sculpture, software, hacking, and much more!

Read more at KickStarter and Remixedmedia.org

Table of Contents and Introduction Available as PDF for my book, Remix Theory: The Aesthetics of Sampling

Springer has made available the Table of Contents and Introduction of my book, Remix Theory: The Aesthetics of Sampling. You can download it by visiting the book’s official link:

The book should be available in the coming weeks in Europe, and soon after in the United States. For more information, also see the main entry about the book.

Pre-order Remix Theory: The Aesthetics of Sampling

Cover Design: Ludmil Trenkov

Remix Theory: The Aesthetics of Sampling can now be pre-ordered.  You can place your order on Amazon, Barnes and Nobles, Powell’sl Books, or another major online bookseller in your region, anywhere in the world.  The book is scheduled to be available in Europe in July, 2012 and in the U.S. in September/October of 2012.

The book will also be available electronically through university libraries that have subscriptions with Springer’s online service, Springerlink.  I encourage educators who find the book as a whole, or in part, of use for classes to consider the latter option to make the material available to students at an affordable price.

Anyone should be able to preview book chapters on Springerlink once the book is released everywhere.  If you would like a print copy for review, please send me, Eduardo Navas, an e-mail with your information and motivation for requesting a print version.

For all questions, please feel free to contact me at eduardo_at_navasse_dot_net.

Also, see the main entry on this book for the table of content and more information.

Below are selected excerpts from the book:

From Chapter One, Remix[ing] Sampling, page 11:

Before Remix is defined specifically in the late 1960s and ‘70s, it is necessary to trace its cultural development, which will clarify how Remix is informed by modernism and postmodernism at the beginning of the twenty-first century. For this reason, my aim in this chapter is to contextualize Remix’s theoretical framework. This will be done in two parts. The first consists of the three stages of mechanical reproduction, which set the ground for sampling to rise as a meta-activity in the second half of the twentieth century. The three stages are presented with the aim to understand how people engage with mechanical reproduction as media becomes more accessible for manipulation. […]The three stages are then linked to four stages of Remix, which overlap the second and third stage of mechanical reproduction.

From Chapter two, Remix[ing] Music, page 61:

To remix is to compose, and dub was the first stage where this possibility was seen not as an act that promoted genius, but as an act that questioned authorship, creativity, originality, and the economics that supported the discourse behind these terms as stable cultural forms. […] Repetition becomes the privileged mode of production, in which preexisting material is recycled towards new forms of representation. The potential behind this paradigm shift would not become evident until the second stage of Remix in New York City, where the principles explored in dub were further explored in what today is known as turntablism: the looping of small sections of records to create new beats—instrumental loops, on top of which MCs and rappers would freestyle, improvising rhymes. […]

From Chapter Three, Remix[ing] Theory, page 125:

Once the concept of sampling, as understood in music during the ‘70s and ‘80s, was introduced as an activity directly linked to remixing different elements beyond music (and eventually evolved into an influential discourse), appropriation and recycling as concepts changed at the beginning of the twenty-first century; they cannot be considered on the same terms prior to the development of machines specifically design for remixing. This would be equivalent to trying to understand the world in terms of representation prior to the photo camera. Once a specific technology is introduced it eventually develops a discourse that helps to shape cultural anxieties. Remix has done and is currently doing this to concepts of appropriation. Remix has changed how we look at the production of material in terms of combinations. This is what enables Remix to become an aesthetic, a discourse that, like a virus, can move through any cultural area and be progressive and regressive depending on the intentions of the people implementing its principles.

More excerpts available once the book is available.

Research on Remix and Cultural Analtytics, Part 4

Image: Detail of sliced visualization of thirty video samples of Downfall remixes. See actual visualization below.

As part of my post doctoral research for The Department of Information Science and Media Studies at the University of Bergen, Norway, I am using cultural analytics techniques to analyze YouTube video remixes.  My research is done in collaboration with the Software Studies Lab at the University of California, San Diego. A big thank you to CRCA at Calit2 for providing a space for daily work during my stays in San Diego.

The following is an excerpt from an upcoming paper titled, “Modular Complexity and Remix: The Collapse of Time and Space into Search,” to be published in the peer review journal AnthroVision, Vol 1.1. A note will posted here, on Remix Theory, announcing when the complete paper is officially published.

The excerpt below is rather extensive for a blog post, but I find it necessary to share it in order to bring together elements discussed in previous posts on Remix and Cultural Analytics (see part 1 on the Charleston Mix, part 2 on Radiohead’s Lotus Flower, and part 3 on the Downfall parodies). The excerpt has been slightly edited to make direct reference to the previous postings, and therefore reads different from the version in the actual text, which makes reference to sections of the research paper where more extensive analysis is introduced. Consequently, in order for this post to make more sense, the previous three entries mentioned above should also be read.

The following excerpt references sliced visualizations of the three cases studies in order to analyze the patterns of remixing videos on YouTube. The reason for sharing part of my publication now is to bring together the observations made in previous postings, and to make evident how cultural analytics enables researchers invested in the digital humanities to examine cultural objects in new ways that were not possible prior to the digitalization process we have been experiencing for the last decades.


To understand how a meme evolves based on the first remixes that a user may find can be evaluated by developing visualizations of the three cases studies that show the editing of the video footage over time.  To accomplish this, I took the frames of thirty videos of each meme and sliced them in order to examine the types of pattern the editing actually takes.  What we find is that with the Charleston Remixes the video footage stays practically the same except for a few remixes in which the footage of Leon and James dancing was used selectively as part of bigger projects.  “Mr. Scruff – Get a Move on | Charleston videoclip” is one of these exceptions, in which the video is re-edited to match the sound (see slice detail below).  Another is “Charleston & Lindy Hop Dance ReMix – iLLiFieD video.mix (Version),” (also see below).

Image: A two column slice visualization of the 29 of 30 remixes (one remix was omitted because the footage is not the same performance.  That video is not relevant to evaluate how the video footage of this meme is left intact).  For a full list of this visualization visit: http://remixtheory.net/remixAnalytics/ and select “Charleston Video Slices.” View large version of this image.

Image: this is a slice visualization of “The Charleston and Lindy Hop Dance Remix.”  When comparing this sliced image to other slices in the two-column visualization above, one can notice the selective process with which footage from the Charleston Style was used.   This video is much longer than the original footage, and has been compacted in order to show how the video was selectively edited.  To view this remix, visit http://www.youtube.com/watch?v=POupa2sW1UI&feature=player_embedded. This video was uploaded to YouTube on May2, 2009. View large version of this image.

Image: this is a slice visualization of “Mr. Scruff remix.”  When comparing the sliced image to the other slices in the two columns visualization above, one can notice how the same footage was edited repeatedly to match the beat and sections of the song. This video is much longer than the original footage, and has been compacted in order to show how the video was selectively edited.   Visit http://www.youtube.com/watch?feature=player_embedded&v=Bx5-itIA0pQ.   This video was uploaded to YouTube on January 10, 2008. View large version of this image.

Image: A two-column visualization of Lotus Flower Remixes.  The original video by Radiohead is on the top-left.  Most of the videos sliced in this sample were uploaded within the first two weeks after the original video was uploaded by Radiohead on February 16, 2011. For a full list of this visualization visit: http://remixtheory.net/remixAnalytics/ and select “Lotus Flower Video Slices.” View large version of this image.

In the Lotus Flower Remixes (See image above) we can note that the editing of the videos is quite diverse; the footage is remixed (heavily edited) to match the beat and the overall feel of the selected songs, with the very first videos.

The Downfall remixes (see figure below) consists of video footage that for the most part has been left intact. What is remixed is the fake translation of Hitler’s rant.  The subtitles for Hitler are sometimes in the middle of the screen, in others at the bottom; sometimes the typeface is small, and at times large.  But in the end the video footage is left intact and the translations very much obey the rhythm of the original editing.

Image: A two-column visualization of The Downfall Parody remixes.  The original video with no subtitles is on the top-left.  Videos sliced in this sample were uploaded between 2007 and 2011.  At the moment it is not certain whether the 2007 upload was the first because many remixes have been taken down by YouTube.  For a full list of this visualization visit: http://remixtheory.net/remixAnalytics/ and select “Downfall Video Slices.” View large version of this image.

Image: Visualization of Downfall video, with proper English subtitles.  The thin horizontal white bars near the bottom of the frame are the subtitles.  To view this video visit: http://www.youtube.com/watch?v=4bmkUlXp5sk&feature=related.   Some of the remixes present the subtitles in yellow. View large version of this image.

Image: visualization of “Hitler’s Reaction to the new Kiss album,” a video remix in which Hitler rants about the album’s title “Sonic Boom.”  The subtitles (the thin horizontal white bars) in this case move all over the frame.  To view this video visit: http://www.youtube.com/watch?v=nwOLfppXhsk&feature=youtu.be. View large version of this image.

We can note in the three case studies that the approach of remixing is in part defined by the way the original remix or footage was produced.  With the Charleston Remixes, most contributions leave the video footage intact.  No major editing took place until September 2007, that is a year and four months after the first upload.  With the Lotus Flower Remixes, editing of the footage is done from the very beginning, while with the Downfall parodies, it does not place at all.  Why would this be?

Based on the diagrams (see the link “visualization of links” for each case study on the page remixAnalytics) and patterns of editing that I present, we can note that the later videos are in fact responses to previous productions.  In the Charleston Remixes, the video footage is left intact because it is intact in the first remix.  With Lotus Flower, the original footage by Radiohead is heavily edited, which gives remixers the license to immediately manipulate the footage in selective fashion—by omitting some parts of the footage while repeating others to match the selected songs.  With the Downfall remixes, the result is similar to the Charleston Remix: the footage is practically left alone because the meme demands that the basis of the meme be that only the text be remixed; therefore, the only major shift takes place with the placement of translations on the screen: sometimes on the middle, but for the most part at the bottom.  The only other shift we can notice with the subtitles is that they may crossover from one shot to the next based on the emphasis of the content that the remixer wants to make.  But none of the Charleston and Downfall videos are as heavily edited as the Lotus Flower remixes.  It is also worth noting that these are all selective remixes, which means that they all are dependent on a clear reference to the original source.[1]   If such reference is lost, then, the remix withers, and would become either a badly concocted reference, or simply a product on the verge of plagiarism.

One last element that needs to be considered, which apparently affects the production of the memes, as is also argued by a study on YouTube funded by Telefonica [2], and also supported by the research of Jean Burgess and Joshua Green [3] is that due to the viral emphasis on YouTube, online users are most likely to find an already remixed version of a video, and not the original if the remix has enjoyed more views.  The exception to this is Lotus Flower, for which YouTube apparently always offers the original video as part of possible selections, on the first page of all results.  This is likely because given Radiohead’s popularity, their YouTube channel has a large number of views.  For the Charleston, this is not always the case, as the original footage sometimes will not come up with certain video remixes.  For the Downfall meme, it is even more difficult to speculate how videos produced before 2007 affect users who currently search for the meme, because they are likely to find videos that are popular, but not necessarily the newest nor the oldest—but rather the most relevant based on the terms used for the search in relation to the number of views.

[1] For the full definition of the selective remix see “Selective and Reflexive Mashups.”

[2] Meeyoung Cha, Haewoon Kwak, Pablo Rodriguez, Yong-Yeol Ahn, and Sue Moon, “I Tube, You Tube, Everybody Tubes: Analyzing the World’s Largest User Generated Content Video System,” http://an.kaist.ac.kr/traces/papers/imc131-cha.pdf

[3] For Burgess and Green this is evident based on their assessment of the emphasis of presenting popular videos first, and the fact that YouTube members deliberately find ways to promote their videos to become as popular as possible. See Jean Burgess & Joshua Green, YouTube: Online Video and Participatory Culture (Cambridge: Polity, 2010), 74.

[Re]Cuts participating in Dead Fingers Talk 2012: The Mayan Caper, at Galleri Box, Gothenberg, Sweden

Image: Dr.W/Eduardo Navas

I am very happy to announce that [Re]Cuts is included in the exhibition “Dead Fingers Talk 2012: The Mayan Caper,” taking place at Galleri Box, Gothenberg, Sweden, From April 28 to May 27, 2012.  The exhibition is curated by Mark Jackson from IMT Gallery, London, England. For this exhibition, only the sound of the video is presented.

Many thanks to Mark for his continued support of my work.  Below is the official press release in Swedish, followed in English:



Dead Fingers Talk 2012: The Mayan Caper
Revisiting Dead Fingers Talk: Bandexperiment av William S. Burroughs.

listen to your present time tapes and you will begin to see who you are and what you are doing here mix yesterday in with today and hear tomorrow your future rising out of old recordings
everybody splice himself in with everybody else

William S. Burroughs

Upcoming Book, Remix Theory: The Aesthetics of Sampling

Image: Preliminary cover design and logo for upcoming book by Ludmil Trenkov.

I am very happy to announce that my book Remix Theory: The Aesthetics of Sampling is scheduled to be published later on this year, by Springer Wien New York Press.  If all goes according to schedule, it should be available no later than this Fall.  The book offers an in-depth analysis on Remix as a form of discourse.  To get a sense of what to expect, you can read my previously published text, “Regressive and Reflexive Mashups in Sampling Culture,” also available through Springer: http://www.springerlink.com/content/r7r28443320k6012/. You can read my online version as well, though I encourage you to support the publishing company by downloading the official version.

I will offer more information about the book in the near future, such as the table of content, and excerpts from the text. For now I wanted to share the promotional abstract:

Remix Theory: The Aesthetics of Sampling is an analysis of Remix in art, music, and new media. Navas argues that Remix, as a form of discourse, affects culture in ways that go beyond the basic recombination of material. His investigation locates the roots of Remix in early forms of mechanical reproduction, in seven stages, beginning in the nineteenth century with the development of the photo camera and the phonograph, leading to contemporary remix culture. This book places particular emphasis on the rise of Remix in music during the 1970s and ‘80s in relation to art and media at the beginning of the twenty-first Century. Navas argues that Remix is a type of binder, a cultural glue—a virus—that informs and supports contemporary culture.

Listen to the Loop: filtering hand-picked tunes

Listentotheloop.com is a blog run by Christine Chatz.  I had the pleasure of meeting Christine over the holiday break, this past December, in San Diego, California.  She treats her blog as a type of curatorial venue where she “hand-picks” music artists much like a DJ would during a radio show.  My favorite posts are the ones called “Throwback Thursdays,” in which she usually features a historical figure that may have been overseen in music history.  Below is her snippet on the role Betty Davis (image above) played in the lives of Miles Davis,  Jimi Hendrix, and Sly Stone:

Raunchy, gritty, and hugely influential, Betty Davis remains unsurpassed as the queen of funk. At the time of her debut in 1973, she was attacked by critics for her “obscene” demeanor. Davis refused to tone it down, reveling in the emotions that fueled the vigor behind her “woman on the prowl” lyrics. During her marriage to Miles Davis, she introduced both Jimi Hendrix and Sly Stone to the jazz great, inadvertently laying the groundwork for the production of the legendary record Bitches Brew.

Notes on Everything is a Remix, Part 1, 2, and 3

Everything is a Remix Part 1 from Kirby Ferguson on Vimeo.

Everything is a Remix is a four part web-film series directed and produced by Kirby Ferguson. It has been about a year since the first segment (above) was released. Since then, Ferguson has released parts two and three. The fourth and final installment is scheduled to be released this Fall of 2011, and I look forward to viewing it.

When I viewed part one, I really liked it, and thought that the title, while it may sound polemical to some degree (in a tongue-in-cheek sort of way), somewhat falls along the lines of how I view and have been discussing Remix as a form of discourse during the past few years. However, once I viewed the other two segments, I realized that the way some of the material is presented begins to water down the very foundation of the term “remix.”

For this reason, while I do like very much Ferguson’s series, and often share it as a reference with anyone who wants to get a sense of Remix as a form of discourse, I find the need to write down some of the issues that may be overseen in Ferguson’s series.

This oversight perhaps may be in part because short films cannot possibly cover in-depth analysis as a series of texts or a book would. On the other hand, it may be inevitably tempting to make an ever-expanding megamix about culture and media with a generalization that one cannot fully embrace (though in the spirit of remixing can truly like and admire). With both of these possibilities in mind, I briefly share my views on this series.

Everything is a Remix Part 2 from Kirby Ferguson on Vimeo.

The main issue about remixes that comes up, even in the first video, is that there is no explanation of the relation between material sampling and cultural citation. as I previously explained in Regressive and Reflexive Mashups, there is a difference between a Medley and a Megamix: the former is played by a band, while the latter is composed in the studio usually by a DJ producer, who understands how to manipulate breaks on the turntables.

What this means is that a remix in the strict sense of its foundational definition has to be materially grounded on a citation that can be quantified, in other words, measured. This is one of the reasons why DJ producers quickly ran into trouble with copyright law: a lawyer could play a sample from a Hip Hop song, in direct juxtaposition with the originating source of the sample and make evident on purely material grounds that the sample was an act of plagiarism.

But this is not exactly what happened with Led Zeppelin. What happened with Zeppelin, as the example given in Ferguson’s first segment, was straight forward plagiarism within the tradition of covers and knock-offs. Two terms that are also mentioned in the first segment as forms of “legal remixes.” What these forms of recycling content do share with remixes is intertextual citation–the embedding of ideas by way of direct or even indirect reference, which often is not materially grounded, but rather made possible through well calculated emulation.

Everything is a Remix Part 3 from Kirby Ferguson on Vimeo.

The best example of intertextual citation in the postmodern sense would be Quentin Tarantino’s films, which are also mentioned at the end of the credits of part two. Tarantino does not sample directly from the films he references in his own work, but rather recreates the scenes or shots to develop his own narratives. This allows him to claim autonomy of the material, much in the way that Zeppelin (in my view unfairly) can still keep their credibility, perhaps on the ground of reproducing material in a unique way that is their own–even if they failed to cite the sources from which they blatantly stole.

In other words, because, both, Tarantino and Zeppelin don’t materially take, but rather emulate with great precision, their productions are not remixes by definition, but rather informed by principles of Remix as a form of discourse. Their actions are cultural citations. These details are missed, unfortunately, in the first three parts of the series by Ferguson.

Now, as it is already obvious above, I do extend the concept of remix as Remix (with a capital “R”) to pretty much all the areas of culture that Ferguson mentions in his series, including the Apple computer. But when I do this, it is to emphasize that we are functioning under a paradigm ruled by acts of material appropriation and recyclability.

The attitude of remix made possible with the technology first introduced earlier in photo-collage and tape loops and eventually music samplers, has now become an attitude, an aesthetic that informs the way cultural material is produced. But this does not mean that “everything is a remix.” This may appear to be so, but as much as I myself would like this to be the case, it is not. What one could say is that “everything is intertextual,” which is closer to the tradition of sharing ideas in conceptual and material form, prior to the time of modernism. Historically all the material covered by Ferguson is certainly relevant in terms of recyclability, but it does not validate the catch-all statement “everything is a remix.”

Understandably, “everything is intertextual” (which could also be contested if one gets really picky) is not as catchy as “everything is a remix.” To go viral, one must use what is in vogue and quickly understood. Intertextuality had its time in the postmodern period. Now, it appears that remix is the catch all phrase.

And why is it important to point out such nuances that in the end a person enjoying Ferguson’s short films may find too nit-picky? Because if we actually take the time to differentiate the referencing of ideas in conceptual and material form (ideas, and actual products reused) then copyright law may actually be changed. If we keep referencing intellectual production in general fashion as Ferguson’s work unfortunately does, we will not be able to change laws on intellectual property. It is for this reason, only, why I write this entry, because I find that the film series could benefit from understanding the important differences between material samplings and cultural citations.

I should add a note to explain that my concern here is not academic by any means, even though I make a living by working with research institutions. I have been invested in remix culture long before the very term was coined. Before investing myself professionally as a media researcher and artist, I was a DJ for over fifteen years. And for this reason, as much as I would like everything to be a remix, I have to admit that this is not the case. To be blunt, from the point of view of cultural critics who are wary of hegemony, “Everything is a Remix” can be understood as a flip-on-the-script of diversity, paradoxically, to become a totalitarian statement–that anyone who is invested in difference is compelled to resist. I say this understanding that Ferguson probably does not mean it this way, which is why I do share his work as much as I can. Kudos to Ferguson.

Research on Remix and Cultural Analytics, Part 1

Image: Composite image of four YouTube video remixes. From top left to bottom right appear thumbnail montages of Charleston — Original Al & Leon Style!!, Charles Style, Charleston Mirror, and Charleston Mix.  Larger images of the montages with proper explanation are included below as part of this introduction to my initial research on viral videos.

As part of my post doctoral research for The Department of Information Science and Media Studies at the University of Bergen, Norway, I am using cultural analytics techniques to analyze YouTube video remixes.  My research is done in collaboration with the Software Studies Lab at the University of California, San Diego. A big thank you to CRCA at Calit2 for providing a space for daily work during my stays in San Diego.

What follows is a brief introduction of my preliminary interest on video remixes and how I plan to use cultural analytics to evaluate their evolution on YouTube.  My current research consists of various elements, some which I will not introduce at length today, but will only mention to contextualize the use of video grid montage as an analytical tool.


Summary of A Modular Framework, Part 4, curated by Eduardo Navas

The following are videos from a performance that took place on November 11, 2010 at the Cultural Center of Spain in El Salvador, for the Exhibition, A Modular Framework.

Brian Mackern performs his remix of the film, the Stalker by Tarkovsky

Arcangel Constantini remixes noises and video games live for the audience

Antonio Mendoza remixes pop media image and sound

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    Remix Theory | is an online resource by Eduardo Navas. To learn more about it read the about page.

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