Ls Land Issue 27 Showgirls 24 Rar
In the end, Issue 27 is less about nostalgia and more about testimony. It argues that performance is a communal ledger, that glamour costs labor, that archives are ethical projects. Showgirls 24 and the rar that contains them are gestures toward continuity: a way of saying that even if venues crumble, the gestures, the jokes, the choreography of survival can be reconstituted. The zine exhales: messy, imperfect, generous—an artifact designed to be read in a bar at midnight, passed along in folded hands, saved to a hard drive and opened again years later by someone who wants to know how the city once moved.
Then there was Rar. To the uninitiated it read as a file extension—compressed, portable; a package of things made smaller to be moved, shared, hoarded. To the city’s archivists and the obsessive collectors it meant something else: a promise that the moments, the photos and sound clips and lost reviews, could be reconstructed. A rar file is a vault and a time capsule. It smuggled performances from basement theaters and rooftop pop-ups into the hard drives of people who never once stepped into the fog. LS Land Issue 27 Showgirls 24 Rar
The cultural friction between tactile and digital is where LS Land lives. There’s ink-smell nostalgia on the one hand—folded pages, a margin doodle across an interview—and pixelated impermanence on the other: streaming snippets, ephemeral posts that flicker in feeds. Yet both exist to record, to map, to make a scene legible to itself. Issue 27 doesn’t pretend to be objective. Its features alternate between breathless profiles—“How she remade rhinestones into armor”—and field reports—“The night the power went out and the crowd sang off-key anyway.” It preserves contradiction: reverence and irreverence in one spine. In the end, Issue 27 is less about
The rar file at the back is a promise of continuity. It recognizes the fragility of the scene’s physical moments and compensates with redundancy: multiple formats, multiple copies, seeds planted in the cloud and on thumb drives. It is an act of defiance against oblivion: if the brick-and-mortar spaces vanish, the memory remains fractured but retrievable. Yet preservation isn’t neutral; choices shape the archive. Issue 27’s curators decide what gets saved and what is allowed to recede—an ethical act in itself. To the city’s archivists and the obsessive collectors
There’s a charm to low-fidelity ephemera. The zine—Issue 27—arrived in the world with the confident shrug of anything that didn’t need permission. Its cover was a collage: grainy Polaroid shots of neon mouths, a pair of heels abandoned on asphalt, type layered like ransom notes. Inside, the editor’s note began with a litany of differences: “We are not the mainstream. We are the place where velvet frays, where threads cross.” The tone leaned toward the conspiratorial, an invitation to the periphery.
The most interesting pages are footnotes and marginalia. A photograph of a staircase stained with confetti has a handwritten annotation: “This is where we began again.” An interview with a choreographer confesses to stealing steps from bus drivers, from supermarket handrails—gestures of public life recontextualized into performance. There’s a piece that reads as a city map drawn by sensibility rather than geography—“sound baths under viaducts,” “pop-up salons in laundromats,” “vendors who trade wigs for stories.” The artifacts are intimate: a roster of contact sheets, a typed list of equipment for a touring show, a recipe for a pre-show cocktail that doubles as a charm against stage fright.
Showgirls 24 is more than a list; it’s an ecosystem. Each performer is an axis around which communities orbited: makeup artists who doubled as confidants, sound techs who kept time like priests, queers and loners and lovers who braided the social scaffolding that made performance possible. The zine traces economies—how a scene pays its bills in tips, favors, and barter; how glamour circulates as currency in basements and buttoned rooms alike. The text notices the unpaid labor: the people who stitch costumes at dawn and sweep stages at dusk. It refuses to romanticize the grind while still finding things to worship.
