"For over half a century, the American artist James Turrell has worked directly with light and space to create artworks that engage viewers with the limits and wonder of human perception. ...
Turrell often cites the Parable of Plato's Cave to introduce the notion that we are living in a reality of our own creation, subject to our human sensory limitations as well as contextual and cultural norms. This is evident in Turrell's over eighty Skyspaces, chambers with an aperture in the ceiling open to the sky. The simple act of witnessing the sky from within a Turrell Skyspace, notably at dawn and dusk, reveals how we internally create the colors we see and thus, our perceived reality. ...
Turrell's medium is pure light. He says, 'My work has no object, no image and no focus. With no object, no image and no focus, what are you looking at? You are looking at you looking. What is important to me is to create an experience of wordless thought.'"
"Kuleshov's insights gave voice to a temporal recombinatory practice that is older than the film medium, evident for example in nineteenth-century programming of magiclantern exhibitions, where showmen learned to build – and to rework – stories from the slides that they happened to have. But these early practices, particularly as they appeared through film's first decade or so, actually made use of recombinatory logic in a double sense. First, in the hands of film-makers such as Edwin S. Porter and D. W. Griffith, the sequence of shots was manipulated to construct overall textual meaning (just as Kuleshov would later theorise and experimentally demonstrate). Second, the positioning of the films of Porter, Griffiths and others into full programmes (complete with lantern slides, actualités and other narratives) could itself radically transform the meanings of individual films. Here, the programmer (usually the projectionist) could, through simple manipulation of film sequence, comment upon or build different frameworks of coherence for a particular film. This metalevel of recombination was not discussed by Kuleshov and, indeed, largely took residual form in exhibition practice. But it was seized upon by television (and radio), where programmatic recombination would emerge as the economic lifeblood of the industry in the form of the rerun. And it provides one of the keys to television's distinctive deployment of ephemeral programme elements. Television's programming logics turn on a triad of organisational principles when it comes to texts, ephemeral and not: sequence, interpenetration and repetition."
(William Uricchio, 2011)
 Derek Kompare (2005) offers an excellent overview of this practice.
William Uricchio, "The Recurrent, the Recombinatory and the Ephemeral," in Paul Grainge, ed., Ephemeral Media: Transitory Screen Culture from Television to YouTube (London: British Film Institute / Palgrave MacMillan, 2011): 23-36 [http://www.palgrave.com/page/detail/ephemeral-media-paul-grainge/?isb=9781844574353].
"1989 -1998 A collective of artists, specialising in large scale installation and performance work, usually of a site specific nature."