a.pass programs 18 December 2014
posted by: Elke van Campenhout

test

a.pass organizes two programs (the post-master and PhD program) with slightly different goals and end qualifications, which are both sustained, fed and communicated through the efforts of the a.pass research center. In this point we will clarify the organization of the different cells and their aims, and define their specific research goals that are addressed on all these levels.

open call

Open Call Open Call for collective research residency
07 April 2024
posted by: Kristof Van Hoorde

a.pass

09 April 2024

09 June 2024

What could be lying fallow in the arts?

This a call for a 2-month paid residency for collectives (existing or newly established on the occasion of this call, ideally 5 persons). The period of 2 months can be spread over a maximum of 5 months. Read more about the practical details further below. First we would like to give you more info about the context and the framework of this call.

CONTEXT? WHAT? MISSION?

“In a world in constant motion there is an ecological imperative to embrace the value of idleness” Michael Chieffalo and Julia Smachylo in Lying fallow: the value of idleness

For about 15 years a.pass has been hosting a co-learning environment for research-based practices, focusing on collaboration, performativity, self-organisation and transdisciplinarity. a.pass is an acronym for ‘advanced performance and scenography studies’: ‘performance’ refers to how practices act in their surroundings, ‘scenography’ is the production of space and context, ‘studies’ stands for a co-learning pedagogical approach and the prefix ‘advanced’ is a dedication to challenge the frames of existing disciplinary determinations.

In 2022 however, the Flemish Ministry of Education decided to end their financial support of a.pass by the end of 2023. a.pass managed to get a transition budget and after a period of conversations with different partners (Schools of Arts, workspaces, universities, places for artistic research), and working on a new plan in order to make a restart. Nevertheless, due to the financial inflation, the tight budgets and even budget cuts in the other institutions, the budgetary framework needed to make an adapted restart was impossible to reach without any structural support from the Ministry of Education.

To make a virtue of necessity we chose for a more radical, more riskful path towards a possible future. Both programs, the Postgraduate Program as well as the Research Center, came to an end in 2023. We chose to embrace the fallow land that lays before us and a.pass entered a period of reflection, reimagination, and ultimately reorganisation: a field when it lies fallow - seemingly 'doing nothing' but in fact engaging in a deep process of rejuvenation and enriching as Rajni Shah says, a space for attention and transformation. An integral aspect of this process involves opening it up by inviting others to participate, to think together, to be together, to imagine a sustainable way forward for artistic research practices and for a.pass as a re-generated soil for collectivity and research. Therefore, we are extending invitations to 3 collectives (existing or newly established on the occasion of this call) for a 2-month paid residency to reimagine our fallow land and its implications for collective artistic research practices, methodologies, and sustainable harvesting.

Recognising the socio-economic challenges facing collective arts, wherein artistic research is fully embedded into its soil, a.pass hopes to carefully and responsibly re-plant our fallow land in the coming years, to develop and articulate frameworks, methodologies, and possible vessels that can empower sustainable collective studio environments of the near-future.

“The research is an artistic practice, the practice is an artistic research. The research is guided by the questions arising in the artistic practice and, at the same time, the formulations of the research, its theories and methodologies, are feeding back into the practice which will return with new questions to the research.” Veridiana Zurita in In These Circumstances

If research is intrinsic to artistic practice, what constitutes this fallow land, and how can it be filled with sustainability and radical institutional re-imagining, how can it be maintained responsibly and collectively? In other words, how can we nurture this space and ensure its sustainability? Are there methodologies, economic models and networks that can support this? Are there philosophical frameworks that can inspire this? Allowing land to lie fallow offers a transitional moment outside the circuit of capitalist value creation and destruction, as Michael Chieffalo and Julia Smachylo suggest. Recognising the profound impact of an ideology of continuous progress on urban infrastructure, social dynamics, ecological processes, and the climate at large, this open call would like to seriously consider the concept of institutional lying fallow, beyond the capitalist logic of perpetual construction and deconstruction for the sake of scaling up.

Embracing the collective, collaborative, and shared spaces, along with the exchange of research practices, is essential for sustainable artistic work. This call invites collectives whose practice is grounded in reflection and collaborative efforts to make lying fallow feasible on an institutional level. What kind of institution could embrace the value of idleness? What institutional framework is necessary for artistic research, both as a practice and a field, and how can it be facilitated in a sustainably radical way?

“I do not mean to phrase this as some kind of utopian ideal, but to begin an attempt at articulating the ways in which the work of lying fallow lay in relationship to the world around it, without assuming the nature or texture of that relationship.” Rajni Shah on Lying Fallow

CONDITIONS? FRAMEWORK? WHAT IS EXPECTED?

Each collective residency period serves as a reflection on institutional frameworks within the field of artistic research, acting as an experimental pedagogical platform where collectives can propose new models, methodologies, and ways of exchanging knowledge and practices. Each group is tasked with developing an institutional reimagining grounded in their own research focus and interests, while taking into consideration the concept of lying fallow. Each collective residency will need to devise a way. The hope is that the three residency periods will create a palimpsest of possibilities for a sustainable and radical artistic research institution, and a possible future for a.pass. Each collective research residency should consider the following two questions:

How to nurture a process of searching within a (collective) artistic practice? Or, how to do artistic research?

How does the process of (collective) artistic searching inspire others? Or, how to share artistic research with others?

WHAT DO WE OFFER?

We foresee a paid residency for 2 months for ideally 5 persons (min.3 - max.10 persons). There is a salary for 5 people (in case of 10 persons: the salary as well as the working time will be divided by 10, making sure people are paid correctly for the time they invest) (in case of less than 5 persons: the salary per person remains the same). The period of 2 months can be spread over a maximum of 5 months. You can indicate which periods would be convenient for your group. There will also be 2 return moments after the residency (to be organised later).

The salary will be €5.000/month/person (all costs & VAT incl.) It is also possible to be on the payroll with an artist contract, in that case the gross salary will be €3.250 (according to the official scale of PC 329) and a.pass will pay the extra costs for social security, holiday pay and taxes.

For people coming outside of Belgium, a maximum of €1.000 per month per person for travel and accommodation will be available (refund based on receipts). We don't have accommodation to stay, we only provide collective workspace.

Production budget per group: €2.000 for the whole residency (on top of the salaries). There will also be administrative/productional/ technical support with basic technical equipment. You will have access to the library and access to the archive and the update about earlier steps made in this transition process.

Space for the residency: depending on the period the place might change, since the nomadic character of a.pass at the very moment, but it will be in/around Brussels. Also collaboration with other organisations, to create intersection with other worlds, other realities could be possible. You can also indicate what kind of place you would need for this residency in your application.

Personal needs: in case you have questions regarding specific personal needs (family, accessibility,...) please contact our general coordinator.

WHO CAN APPLY ?

The residency programme is aimed at collectives from about 5 persons (minimal 3 - maximal 10) preferably having experience with artistic research, or with reflecting on institutions, or pedagogical or anthropological experience, but all disciplines are welcome. You can either work with an already constituted collective or with a newly and for this occasion only formed collective.

We call for voices less heard until now in the context of a.pass, and invite you to make your group a multitude of voices, with different perspectives and different disciplines and different expertises gathered around the table. With a transdisciplinary approach: creating intersections with other worlds, other realities (social practices, farming or cooking, or other fields like the political, ecological, economical, juridical, urbanistic, subcultures, etc…).

We value artistic research that is without hierarchy within methodologies, where every methodology is taken seriously (e.g. a dream equals statistics as methodology).

FOR WHICH PERIOD CAN YOU APPLY?

The period for the 3 residencies runs from September 2024 until August 2025.

We start with a first call for a first group for the period September 2024-January 2025.

The period for the 2nd group will be December 2024-April 2025 (call will be out in July) and for the 3rd group it will be April-August 2025.

DEADLINE

There will be 3 different calls. The calls could possibly be adapted according to the inputs from prior chosen collectives during this period. Interaction with the other chosen collectives is encouraged.

Deadline for the application for the 1^st group (period Sept '24-Jan '25) is June 9^th 2024.

Deadline for the application for the 2^nd group (period Dec '24-May '25) is October 9^th 2024. Call will be published on July 9^th.

Deadline for the application for the 3^rd group (period April-August 2025) is January 9^th 2025. Call will be published on November 9^th.

HOW TO APPLY?

You can only apply by filling in the application form here below (emails will not be accepted as application). The application form consists of 4 parts:

application letter: this can be in writing or via an audio or video recording. We are happy to read or listen to you in Dutch, French or English (max 5 pages in writing or max 15 min of recording). We would like to know how you would take care of the fallow ground? What would be a desirable outcome for your group? What is your motivation, how you imagine working together and why you would make a good group. Who is part of the group, have you worked together before, and in what fields is each of you active? Also good to mention briefly the collective and individual need in (artistic) research and your relation to it, as well as your relation to a.pass and/or Brussels.
your favourite period (max 5 months) in which you would like to have the residency and a more detailed planning or timeline.
short bio’s + CV of all the people involved in the group (max 1 pages per person)
documentation: website, video links, portfolio (limited to 3 pages per person - 10 MB )

FORM

SELECTION

The selection will be made by the board and the General Assembly of a.pass and 2 external jury members. Please be aware that our advisory committee always reflects a diversity of fields, gender identity, and geographical knowledge. In the selection we pay attention to the complementary expertise, the diversity/multivoicedness within the collectives and the recognition of today’s challenges.

All groups applying for the first call will receive a reply by email by mid-July. Shortlisted groups will be invited for an online conversation to elaborate on their application before a final selection is made. Upon final selection, an agreement will be signed between the group and a.pass. In case of any changes in the composition of the group members (like the withdrawal or replacement of one of its members) a.pass must be informed and has to agree before the project can continue.

QUESTIONS? AND MORE INFO?

Send an email to the general coordinator at kristof@apass.be

Every application will be offered a copy of the a.pass publication In These Circumstances: a collection of methodologies, insights, experiences, ideas, researches from 15 years of a.pass. When you would like to receive a copy of this book beforehand, in order to use it for your application, it’s possible to order it for €15 only (shipping included), just send us an email.

www.apass.be

GOOD TO KNOW!

In case you need space to come together and to prepare your application, you can always reach out to us, we’re very happy to help and share a.pass-spaces.

*********************

information

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reading session

A global reading of the Gaza Monologues International Day of Solidarity with the Palestinian People
10 November 2023
posted by: Kristof Van Hoorde

a.pass, Moussem, SOTA, Lagrange Points

The Whirling Ear - Kunstberg, 1000 Brussels

29 November 2023

The ASHTAR Theatre in Ramallah is calling on theatres and artistic organisations around the world to perform the Gaza Monologues on Wednesday 29 November and share images of the performances on social media. The play, produced by the Palestinian theatre company in 2010, consists of 31 testimonies from children and young people who lived through the war in Gaza in 2008 and 2009. In short monologues they recount what happened to them during those weeks. As the violence in Gaza has viciously erupted again, the text is as relevant today as it was 13 years ago.

The United Nations General Assembly has declared November 29 as the International Day of Solidarity with the Palestinian People. That is why ASHTAR Theatre is calling for the text to be performed again on that day.

Several cultural houses and many artists in Flanders and Brussels are responding to this call, as well as organisations in 40 other countries. Together with SOTA, Moussem and Lagrange points, a.pass will organise a reading of these monologues in different langues in the public space: at the statue of Godfrey of Bouillon in the heart of Brussels.

In exchange for the use of the text, a financial contribution will be made to ASHTAR Theatre’s fund, which is dedicated to the psychosocial well-being of Palestinian children and trauma therapy.

By reading these monologues, we want to express our solidartity with the Palestian people. Reading can give a voice to those unheard, provide a platform to the voices that are currently being silenced. We have read, heard and seen many testimonies of the victims of the brutal terrorist attack on 7.10.2023. We got to see their faces in the newspapers; on television, we heard their stories and got to know their families. And that is undoubtedly how it should be.

When it comes to Palestinians, however, we only hear numbers: 5.000 killed, 10.000 killed, 15.000 killed. Reading these 31 monologues is a call for putting a face and a voice to the thousands and thousands people, children, who lost their lives. Those that simply can’t remain unheard and unseen.

Wednesday November 29
15h-17h at The Whirling Ear Fountain
between Koningsplein/place Royale & Kunstberg/Mont des Arts 1000 Brussels

THE FOREST MANIFESTO 13 October 2023
posted by: Lucia Palladino

ABOUT WHAT YOU DO

or neurologycal atypical patterns

or how to practice anticapitalism

if you want to tell one thing you tell another one

if you want to do something you get distracted by something else

you look at the frame

you never know anything about the content

you ask yourself if the content is the structure

is the structure the content?

you always need a context

you always recognise a context

you are always out of context

you always go out

you are out

you always go somewhere else

walking

dreaming

remembering

you go further away

you get completely lost

in the forest

in the room

in the streets

you keep on forgetting what it is about

you keep on doing what you are doing

you keep on repeating what you are doing

you copy

you repeat

you copy

you repeat with differences

you have faith

lost in the forest you find things you would never imagine

you always learn something you don't know

you are an idiot

a pioneer

you never know what you are doing

you difract attention

continuosly

you do hundred things at the same time

or just one for an immeasurable amount of time

when you want to write you go reading in the library

when you want to focus you go walking in silence

when you go to the cafe reading philosphy you write looking at people dealing drugs or getting out of the toilets after wild and short sex

you never went to school

you have kids and an extended family spread around

you weave impossible things together

you always do something else

you climb

you poledance

you do everything obsessively

you do nothing obsessively

you stay still in your room per hours

you wander all the time

you translate into words

you try to grasp what it is about with words

you take notes

you don't

you write millions of letters

you always need an interlocutor

a distance between you and the other

you practice metamorphosis

you become the tree

you become the bramble

you become the wild pork

you always come back

but you are never the same

you keep on doing always the same by doing always something else

you always move away from you and you always end up with another you

you listen to a song that brings you to that place

you listen to that song again and again

you listen to echoes from the pink floyd

you are half bear and very sexy

but not

you are with lots of people

while being somewhere else

you prepare the conditions

you offer whisky

and home baked bread if you had time

you share the structure with the interlocutors

you share the scores with the participants

you are the participants

you never manage to grasp the whole

you are always missing an important part

you practice losing an important information

you practice losing the other

you practice losing

a view

the sense

the direction

but you are always taking responsability

you lead

you are not original

you are always in relationship with something

you are alone

you are with the others

you are obvious

you do operations

like + or -

you love mathematics

and you don't want to know too much about it

you don't know mathematics

that's why you love it

because you can wonder about it

you do mathematical operations though

you know it is about the operation and not the esthetic of it

you are baroc

you are minimalistic

you are punk

you are pop

you pop up possibilities, reveries, dreams

you do with what is there

you are very slow

and you change your life in an eye blinck

you trust not understanding

you practice non productivity

you practice not

you don't practice

you are lazy on the sofa

you are a mother

you always shift perspective

you practice one millimeters shifts

you trust non agreement

you struggle

you fucking enjoy

you open the box inside the box

the reference inside the reference

the bone inside the muscle

the organ inside the bone

the philosophy inside the organ

the flash inside the philosophy

you follow the rules

you don't

dear N.

you are my favourite writer, which is like telling warrior.

I enter with you, I open the window and a myriad of animals enter the room.

since a while I am no longer surprised, they are part of the extended family, or of this dislocated way in which my neurons practice alliances in bumpy paths. I feel the greasy warmth and pungent smell of proximity now that these beasts are here. but they are still gentle enough to avoid the piles of books as if they were trees in my room and, to my amazement, they do not eat them. perhaps the books are trees even in this transformed version and retain a sufficient degree of roughness to ensure their survival in the encounter with the other, and somehow they resist.

roughness is a quality of the fractal indeed... perhaps the book is the pattern of the fractal tree seen much much closer. a millimetric proximity.

the crates of the latest publication arrived at home, I pulled out all the books because I wanted them to physically occupy space and in the scattered stacks they actually occupy a much more chaotic and cluttered order of ideas, in which, needless to say, I obviously get lost.

I manage, however, to make my way confusedly to the closed fireplace and pull out the chessboard. I place your letter A in B7, a peripheral position of presence that I like, hoping that even though you have it before your eyes you will not recognise it as insidious.

it isn't. it brings the mystery of all those things we don't see even though we are standing next to them, or we are immersed into them, thinking we have understood.

we didn't.

this letter A in our game, in B7, is a metal spinning top like the one in the film inception, whirling around the four walls of the game box because there is nothing to disprove between us.

there it is, now the cow has risen from the quadruple bed in which I chose to sleep and sniffs at my game puffing curiously between my childhood and my white hair, and while breathing in its whirling whirlwind distractedly, it doesn't notice the spinning top dancing.

the weight of her presence is a peace of galactic times. as soon as I think of her, I feel like leaning my body against the philosophy contained in her mass. then she moves her head in the direction of the window and I see that the water level is rising. I sit on the windowsill and notice that the whole street is now covered by a layer of water some ten centimetres thick. the cow makes its way through the water with its weighted step and a bird comes to perch between its horns.

you and I have been here before. do you remember?

I thought I didn't have images, but look at this.

Look how I think through images.

Look how I can learn through them.

How I can be with the world through them.

I take the chessboard like a tray and holding the spinning top still balanced inside its square I gently place it on the water and the chessboard begins to sail.

apart from you and me, the road is deserted, but to say so seems absurd.

tomorrow luckily enough there's the djset with the beautiful trans she-friends.

I don't remember the address though.

L.

SPACES AS CONTRACTS Block III/2014
19 September 2023
posted by: Vladimir Miller

case of: Vladimir Miller

SPACES AS CONTRACTS

curated by Vladimir Miller (Associate Program Curator) and Nicolas Galeazzi (Program Coordinator)

25 / 09 - 05 / 11 / 2014

POLITICS OF CHANGEABILITY

weekly meetings by Vladimir Miller, Nicolas Galeazzi and Fotini Lazaridou

For this project we ask the researchers participants to engage individually for the duration of this block with a private or institutional space outside of a.pass. The task is: to negotiate a permanent, irreversible change in the architecture of that space and to document the negotiation process. Changing our spatial circumstances, for adapting them to our needs, is so foreign to us in daily life, that we associate those changes with violence and social upheaval, with revolutions and public resistance. And maybe this holds true and points us to how powerful architecture actually is in upholding existing social order. Architecture and the political connect and hinge on access to change. Hegemonies manifest themselves and are upheld by architectural structures. So every attempt to change invariably become a political attempt. We are framing the attempt of change as a research methodology.

Taking the steps to negotiate a permanent change in an architectural setup reveals the internal structures of power distribution and decision making for any given space. If you want to propose a change, who do you contact? who will you be referred to? which groups need to come together under which premises and structures of decision making to allow for that change? To follow up those challenges to changes is to slowly reveal a diagram of power, an architecture within architecture. In fact those two architectures are inseparable from each other and we should invent ways of speaking of them as a whole. Would we have privacy if we never had walls, what kind of togetherness would we have if availability of space was not limited? Our way of living and our way of building cannot be separated from each other.

08 - 12 / 09 / 2014

SPACE AND CONTRACT

a.pass B-workshop by Vladimir Miller

In this workshop we will look at the non physical borders of architecture: the contracts and agreements that create and maintain our built environment. If you take a quick look around you and ask yourself how the things that surround you came to be the way they are, you will notice that all of them are man-made or man-transformed. Those processes of transformation are all initiated and facilitated through negotiations and agreements. The first step to connect contracts and architecture is therefore to realize that architecture is a product of an agreement. For our purposes we can loosely define a contract as a performative agreement. During the workshop we will discuss further how architecture also embodies and ultimately maintains social agreements of that kind This workshop proposes to look at the relationship between the architectural space and the contract through a series of collective building actions. We will use a simple material to build improvised structures together in order to understand how are we negotiating collaboration, aim and space. Which rules and ideological presupposition are at work? Can we come up with contracts, scores and sets of rules which would produce other architectures? What is the relationship between our social contract and the architecture we are able to produce?

15 - 19 / 09 / 2014

‘IF YOU LIKE IT, THEN YOU SHOULD HAVE PUT A ROOF ON IT’ (and put some chairs under)

workshop-project by Jozef Wouters & Vladimir Miller

Roofs, in the arts, are often provided. In climates like Belgium, having a roof to work under is not a bad way to start. The roof protects the work (against more things than rain). But the roof also tends to isolate it. From time to time, artists grow tired of the roof and the walls and, hoping it doesn’t rain, decide to work on a square. The work of a scenographer is often more about walls than about roofs (light designers don’t like scenographers who propose roofs). Walls are flexible. Walls can be discussed. Comparing this, it turns out to be way harder to negotiate about a roof and to design a roofed space that is a square as well. This proposal is modifying the original “lets build a house together” idea, which was already presented at a.pass. The idea is, rather than overwhelming ourselves with the house building, to have a closer look (through working) at what we identify as two key elements of structuring community and social space by the means of architecture: roofs and chairs. In a much too simple way we can say that roofs bring a community together, while chairs can be used to structure its politics of attention and visibility. By avoiding walls we also subvert a key instrument to privatization of space. The space under the roof is accessible and public by design, we don't have to distribute power/keys.

29 / 09 - 03 / 10 / 2014

OCCUPYING DEMOCRACY

workshop by Luigi Coppola and Christophe Meierhans

Luigi Coppola and Christophe Meierhans are working in different contexts and with different means about common decision taking procedures - or let’s say, alternative democracies. While Christophe proposes, in a lecture performance series, a new democratic system based on disqualifying people in charge, rather than electing them, Luigi is developing social choreographies as democratic models and is currently involved in a communal project of reorganizing the political, agricultural and economic system of a whole village in south Italy. Together they propose a research workshop where most components of its activities will have to be decided commonly with the workshop participants. Just the very basic conditions are pre-determined: the workshop occupies a public space with only one person at the time - 24h a day. The rest of the group develops, discusses and observes the occupation from a distance and takes the relevant decisions.

13 / 10 - 17 / 10 / 2014 ‘

FORMS OF LIFE - A TRAVELING PYJAMA PARTY

workshop by Fotini Lazaridou-Hatzigoga

During a period of 6 days, each participants are invited to host the rest of the group in their apartment for a day. We will cook together, discuss a series of texts, take turns using the shower and read bedtime stories from a book picked up from the shelf. We may find out about each other’s morning habits, favorite smoothie combination, different ways of folding the sheets. For six days and five nights, this workshop will attempt to explore different ways of living and living together, focusing on the domestic sphere, our daily habits and their spatial manifestation, as well as on the ways these forms of life may or may not slip out of the window and down to the street. During each short residency we will collectively try to come up with a proposal for a small modification of or intervention in the space we are currently in, and negotiate its terms with our host. We may or may not carry out the proposal.

24 - 25 / 10 / 2014

POST-FOUNDATIONAL ARCHITECTURES

scenography workgroup meeting by Vladimir Miller

In 2012 a.pass merged the two sections a.s (advanced scenography) and a.pt (advanced performance training) to one singular program. This move was a consequence of understanding performance and scenography more and more as inseparable parts of one and the same discourse. But the merge of discourses finally reinforced the need for a new specification of the term “scenography”. What does it really mean beyond the classical stage practice? What else than a stage - and under which conditions - can be declared as a ‘scene’ and who or what is designing it? What distinguishes a ‘performative space’ from a ‘sceno-graphed’ space? For discussing these questions Vladimir Miller gathered in the fall 2013 some space practitioners to a first ‘Scenography Workgroup Meeting’. In October 2014 he calls for a second one. It will be a public work meeting between and with artists, architects, and scenographers who engage in the production of temporary and performative architectures. They will critically explore the definition of scenography simply as ‘post-foundational architectures’.

03 - 07 / 11 / 2014

PHARMAKON

workshop by Elke van Campenhout and Lilia Mestre

This workshop explores the concept of pharmakon developed by the contemporary French philosopher Bernard Stiegler in his book ‘On pharmacology - how to live your life’. Stiegler uses the term pharmakon, which simultaneously stands for ‘poison’ and medicine’ as a symptom of an ever-spreading capitalism: an economy that does not only affect our labour, but does affect also our psychic ability and reduces our desires to simple drives. As both a medicine and a cure, Stiegler emphasizes the role of technology in our society as an ultimate pharmakon. In his ‘pharmacology’, its doubleness is investigated as a possible ‘cure’: a strategy to deal with the recovery of our desires, to go against the pressure of identification trends, brands and an ever-increasing individualization. Pharmakon stands for the technical know-how we develop the strategies we use to build a different kind of future and to create another concept of our togetherness. But this is not without risk: pharmaka are both a source of misery and abuse of power, but also a stimuli of what makes life worthwhile. The workshop is part of a ‘Thematics’ research project organized by Les Bains. Four artists are invited to explore in a three month residency set-ups of 'trans-individuation’: how do we form temporary moments of sharing, how can we come together in diversity, how can we build together an organization of work and knowledge sharing that is open-ended for producing and opening up to an outside world. A constant process of infection and transformation, through testing and adjusting the dosage of the pharmakon.

27-29 / 11 / 2014

PHARMAKON

conference by a.pass Research Center, Les Bains and Kaaitheater.

The Ancient Greek word ‘pharmakon’ means ‘poison’, ‘medicine’ and ‘scapegoat’. According to the French philosopher Bernard Stiegler, our society urgently needs a ‘pharmacology’ to turn the tide of economic, ethical and cultural impoverishment. He says that we must urgently question our culture. With which witchcraft can we turn the poison into medicine? Pharmakon: whitch culture? is a three-day ‘performative conference’ that examines artistic and theoretical strategies to counteract this pollution of our society’s culture. This congress is part of Thematics, a residency programme for artists and theorists run by Bains Connective workplace. This started in mid-October and is still on until 15 December, and is in its turn part of the transnational Pharmakon project organised by the Institut Nomade.

Program of the conference

Day 1: https://www.kaaitheater.be/en/agenda/day-1-on-the-notion-of-pharmakon-in-the-thinking-of-bernard-stiegler Day 2: https://www.kaaitheater.be/en/agenda/day-2-rethinking-economies

Day 3: https://www.kaaitheater.be/en/agenda/day-3-body-technologies

BLOCK III/2014

Researchers Participants in the Postgraduate Program: Damla Ekin Tokel, Danny Neyman, Gosie Vervloessem, Hans Van Wambeke, Hektor Mamet, Jeremiah Runnels, Kleoni Manousakis, Silvia Ramos Pereira, Stef Meul, Vanja Smiljanic, Verónica Cruz, Yaari Shalem

Research End Presentations: Anna Sörenson, Camila Aschner Restrepo, Victoria Myronyuk

Research Centre Researchers: Cecilia Molano Mala Kline Veridiana Zurita

Partners: Les Bains Kaaitheater

Contributors for workshops: Christophe Meierhans, Elke van Campenhout, Fotini Lazaridou-Hatzigoga, Jozef Wouters, Lilia Mestre, Luigi Coppola, Nicolas Galeazzi, Vladimir Miller,

Coordinators a.pass: Elke van Campenhout, Nicolas Galeazzi

Mentors Femke Snelting, Fotini Lazaridou-Hatzigoga, Geert Opsomer, Lilia Mestre

performative publishing

postgraduate program

workshop

Printer's Devils

Stage so near so far 13 June 2023
posted by: Kristien Van den Brande

Nasrin Tabatabai and Babak Afrassiabi

a.pass

29 June 2023

30 June 2023

Stage so near so far is a two-day workshop following the newly published issue of Pages and explores forms of reading based on the printed texts in the magazine.

The new issue consists entirely of plays and performance texts by Iranian women writers living in or outside Iran. Whether based on actual experience, fictional, or drawn from archives, these texts deal in one way or another with the question of the stage. They produce a contested space of performance that is inevitably linked to the performer's body, whose thresholds are stretched and contracted into potentially new forms of staging.

Plays or performance texts are by nature anticipatory. They are oriented toward the stage on which they may be performed. One could say that the performance text carries with it the anticipation of a stage but one that is radically outside given condition of staging: as writing it conveys the idea of a performance and an audience that is yet to come.

Reading plays and performance texts to an audience perhaps comes closest to invoking this anticipatory nature. Play reading is a particular form of delivery: we listen to the written performance rather than watch it being performed. It highlights the pre-performed status of the text, nonetheless placing us the audience in a contingent relation to the performance of that play. In a sense, the reading calls forth an audience before a stage that is there and not there.

During the workshop the participants will experiment with forms of reading a pre-selected number of the published texts to the group. They will read, reinterpret and expand on them through other means, including other texts and voices and material they see fit. The intention is to explore the limits of delivery, its auditory space and the notion of stage that may emerge from that.

Working times: 10:30am- 1pm & 2-4pm

Reach out if you want to participate in the workshop! Send an email to Hans @ apass.be, before June 23.

a.pass is located on the 4th floor inside the Brussels Event Brewery building. The studio is wheelchair accessible via elevator.

performative publishing

postgraduate program

workshop

Printer's Devils

LONG-ING 13 June 2023
posted by: Kristien Van den Brande

Kate Briggs

a.pass

05 July 2023

06 July 2023

The purpose of this workshop is to explore together (through talk, writing, scoring and movement) some key compositional questions. The particular focus is on length, experienced as sequence and duration, and how to achieve it. Long-ing: how to make things that carry on? (If only for a short while?) Once initiated, how and when to make them stop? Our work will involve looking closely at transitions: the links or breaks between the smaller parts of a composition, as well as beginnings and endings, rises and falls in energy and interest. It will draw on the processes operational in our most immediate surrounds (the different durations of the bodies, objects and forces composing our work-space) and use these as both constraints and materials. It will also involve bringing in certain powerful shapes and positions -- social as well as aesthetic shapes such as the circle, the horseshoe or the line –, thinking about the work they do, then testing how to move from the one to other (from the clearing to the path, the scene to the summary). ‘I wish it were longer,’ it is written somewhere in Laurence Sterne’s Tristram Shandy, ‘for I like it truly.’ In the end, the project of long-ing might come down to this: to matters of feeling, liking or not liking, tensions producing curiosities or failing to, and we will consider these vital questions, too.

Working times: 11am- 1pm & 2-4pm

Plus: July 6, 6pm: book launch 'the long form' at rile*

a.pass is located on the 4th floor inside the Brussels Event Brewery building. The studio is wheelchair accessible via elevator.

end presentation

postgraduate program

THE TIME ITEM, THE ENDLESS WANDERER, THE TOURIST GUIDE AND THE LINE THAT WAS DEAD BEFORE IT HIT THE GROUND MEET AROUND A DINNER TABLE 18 May 2023
posted by: Kristien Van den Brande

Aslı Hatipoğlu, Martin Sieweke, Martina Petrović, Nada Gambier

a.pass 4th floor

02 June 2023

03 June 2023

THE TIME ITEM, THE ENDLESS WANDERER, THE TOURIST GUIDE AND THE LINE THAT WAS DEAD BEFORE IT HIT THE GROUND MEET AROUND A DINNER TABLE

POSTER...POSTER.pdf

The table is set.

What is here is there. What is not here is somewhere, someone is doing something.

Martin Sieweke, Martina Petrović, Aslı Hatipoğlu and Nada Gambier invite you on a guided tour of wandering, exploring time, invisible structures, in-betweens, tastes of intimacy, heritage, abrasion, fermentation and reparation that ripple through space to mark the end of their research trajectory at a.pass.

There will be food, performances, boredom and a spa.

DAY PROGRAM

2nd of June

9h30 welcome

10h-17h working shift 1 (with Nada Gambier)

3rd of June

12h30 welcome

13h-17h working shift 2 (with Nada Gambier)

EVENING PROGRAM (2 & 3 June: same program)

17h30 doors open

18h sign up activities: green room (Nada Gambier)

6 slots for 2 persons every 10 min

time item - publication (Martin Sieweke)

foot massage (Aslı Hatipoğlu)

1 slot for 20 persons

where: sign up on the 4th floor

19h entrée (Martina Petrović)

where: dining table 4th floor

cirrendering - performance / sound installation ( Martin Sieweke & Josephine Stamer)

where: 4th floor

20h dinner (Martina Petrović & Aslı Hatipoğlu)

where: dining table 4th floor

yeast invasion - lecture performance/ installation (Aslı Hatipoğlu)

where: 4th floor

21h dessert (Martina Petrović)

where: dining table 4th floor

sign up activities: green room (Nada Gambier)

6 slots for 2 persons every 10 min

time item publication (Martin Sieweke)

beer spa - walk-in installation (Aslı Hatipoğlu)

max. 8 persons at a time

foot massage (Aslı Hatipoğlu)

2 slots for 20 persons every 20 min

where: sign up on the 4th floor

Aslı Hatipoğlu (TH/TR)

Aslı Hatipoğlu is an interdisciplinary artist and a self-taught chef who uses food as a focal point to investigate interwoven themes of psychology, science, political ecology, ancestral knowledge, spirituality, and mental health. Her work is influenced by her background growing up with a migrant Thai mother in Turkey where her father had a tourism agency. Asli curates participatory dinners that shed light on food history as well as question how climate change, agricultural politics and current technological developments are changing our contact with food. Through lecture performances with a pinch of satire, Asli brings a critical perspective on the definition of words such as ‘locality’ as a means to re-define them in the complexity of systems. As an antidote to nationalism, she proposes fermentation practices to raise questions around cultural history, locality, tourism and the dogma of economic necessity. Asli believes in the power of psycho-somatic relation to food. She creates interactive installations that bring a layer of humor around self, perception and deception.

Through physical engagement with her work, Asli tries to find the boundaries of one’s self with the ‘other’ in a visually appealing setting where questions around disgust are raised. She is interested in how architecture and ecology play a role in her fermentation experiments and how (or if) the space for making/cultivating/brewing influences the way people experience consumption. In addition, her questions around community-building around shared bacterias and yeasts set the tone around social structures, like dining together. Where are the boundaries of the mouth as an organ that lets other living organisms from another person in? Is there a common language that speaks to a consumer in order to convince them into consumption? Taking inspiration from commercial advertising techniques, Asli pushes the audience to re-question what, how and why we eat what we eat. She likes to engage the audience in food production systems to challenge a technological advancement that erases human presence in food production.

Asli’s research presentation consists of lecture performance yeast invasion, combined with a guided installation where her bacterial and yeast collaborators will invite people into a massage parlour that mixes receiving and giving touch, with the brewing of a collective fermented drink. A beer making demonstration takes people along the history of the special Senne valley which hosts the famous “Brettanomyces bruxellensis”, in the past 20 years also known as a wine maker’s worst nightmare. A spa invites people to relax into leftovers of the beer making and think about the outer body experience while sipping the special Belgian lambic brewed by the artist in a conversational set-up.

Bio

Aslı Hatipoğlu (TR/TH, 1990) is a textile culinary artist based in Brussels and Amsterdam. Her work often relates to topics such as ecology and sustainability and the challenges it imposes on our daily lives in complex systems of consumption. She is interested in science and what it can offer as well as the dangers it imposes (such as domination over nature and genetic modifications) that bring ethical questions towards our future as species. Through investigating ancestral knowledge with a community building approach, Asli is also interested in fusing diversity of her knowledge among her experiments in different environments. She often creates interactive installations, video work or uses performative storytelling through conceptual dinners as a way to bring topics of her interest forward.

After working several years as a self-taught chef, Asli deepened her knowledge with fermentation during her residency at the Food Lab Jan van Eyck Academie 2020-2021, along participating in several festivals such as Food Art Film Festival JVE (NL), Foodculture Days Vevey (CH), Oerol Terschelling (NL), Japanese Knotweed Festival at Mediamatic (NL) and Zamus Theaterhaus Cologne (DE) . Her works were exhibited in places such as Zuiderzee Museum in Enkhuizen, Framer Framed in Amsterdam, Fanfare Amsterdam, Perdu Amsterdam, Het Nieuwe Instituut Rotterdam, Jan Van Eyck Academie Maastricht.

Special thanks to: Martina Petrović, Martin Sieweke, Nada Gambier and all the a.passers, Martin Flugelman Olmeda, Elli Vassalou and many others for thinking, listening and advising me through this a.pass trajectory.

Martin Sieweke (DE)

Martin Sieweke researches how the use of materials and objects can be prolonged, extended and reformulated in different ways. He proposes a multi-layered relationality, in which the given (the context, the conditions, already existing materials and familiar objects) influences and contributes as a dispositive.

It’s about searching for affections, altering the use context, exchanging components: to not only consume materials away but to stay and remain close to them. It’s about acknowledging the multiple while reaching for the specific. It’s about structuring a process as a relational response. To follow Erin Manning’s thought in her book The Minor Gesture (Thought in the Act), it’s about implementing the context and its very specific configuration, which influences processes not yet condensed into a form:, “(...) it begins with the in-act and embraces the force of the what-else at the heart of all speculative pragmatisms”.

In the evening, Martin presents cirrendering (working title), a sound installation in collaboration with Josephine Stamer. It consists of a former vinyl player reduced to its basic operation. Amplified structures, alterations and repetitive textures will dissolve over time, as emerging traces are finding their multidirectional and conversational negotiation in a circular and sonic form.

TIME ITEM is a research publication by Martin Sieweke that gathers text, images and soft proposals around bag making, reuse and repairment.

Bio

Martin Sieweke works as an accessory maker and scenographer/costume designer between Brussels, Berlin and Stockholm. He often works with found objects and materials by detaching them from their intentional use context. He is interested in engaging with materials in a way that differs from a close link between artistic production and consumption, to structure creative processes more as a relational response.

www.martinsieweke.com

performance: Martin Sieweke, Josephine Stamer

Special thanks to: Asli Hatipoglu, Martina Petrović , Nada Gambier and all the a.passers, Hannah Krebs, Mary Szydlowska, Tatsuya Inuikawa, May Abnet

Martina Petrović (SER)

Martina Petrović’s research focuses on how we, Western and Eastern European society, deal with complex socially generated emotions such as grief and love. How do we face the inevitable loss of parts of our culture and humanity, due to the crisis and disappearance of species and environments, abandonment and fast replacement of technologies and ways of living. And how do we find joy and moments in these circumstances?

Her sense of misplacement and need to have a strong connection with her culture is amplified with her residing in Belgium for the past 5.5 years. She gravitates towards connecting her artistic interests with traditions and rituals stemming from her Balkan roots. She investigates women’s sacred rituals, handwork, symbols and creativity and their legacy in modern culture and common everyday practices.

Martina proposes looking deep into our roots, finding strength in the past and support in our surroundings as a way to move forward, to create new rituals and new ways of being. They might enable us to transition from fearing the future and present, and move us towards reconnecting and exploring different ways of forming bonds and relating to each other.

In the evening Martina proposes gathering around the table, there will be food for the stomach and for the thoughts, shared energy and hopefully sparks of magic. The dinner table has its own politics, how one sets it influences the conversation around it. It can generate questions, introduce different ways of composing a menu, and explore the tools we use. It can unveil the social structures that make the table possible, sometimes unexpected flavors appear on one’s plate and many other delicious subjects can surface on it.

It will be an evening of celebration, with welcomings, conversation starters, and a format to practice openings and goodbyes. Come as a friend - excited to share our a.pass trajectory. Come as a wanderer - craving to have a taste of each of our practices. Come as a fellow researcher - curious to engage with questioning, rethinking and transforming art research. Come light, with an empty stomach, with an open heart. Come unprepared but ready to engage with different flavors that work together producing unexpected combinations. Come willing to leave some time for digesting processes.

We will gather 3 times around the table. Please join on time, celebration waits for no one, it has its own rhythm. The entrée will be served at 19h. The main course is prepared in collaboration with masterful food explorer Asli Hatipoglu and will be shared at 20h. At 21h we will meet for the final gathering before we disperse into our separate celebrative trajectories.

Bio

Martina is currently the art coordinator of art space Hectolitre, Brussels. She is a part of two active collectives, School of love (Brussels) and Garden of Delights(Gent). Her recent artistic projects are: Where do we go from here? (2023), Brussels, Gent, The Last Straw (2020-2022),Gent, Antwerp, Brussels, Belgrade, Moerdijk sculpture project (2022), Belgium, EcoSuites residency (2022), Greece, Terrestrial Odditties II, Belgrade (2021), BUZZ project on Ostavinska gallery, Belgrade (2019); Terrestrial Oddities, HBKsaar, Saarbrucken, Germany (2019).

https://cargocollective.com/TheLastStraw

Special thanks to: Asli Hatipoglu, Martin Sieweke, Nada Gambier and all the a.passers, Jana Vasiljevic, Adrijana Gvozdenovic, Irena Radmanovic, Petar Sarjanovic, Hijene, Mladen Bundalo, Lucia Palladino, Adva Zakai, Renata Turkes, Gorana Bacevac, Hectolitre community, SOL, GOD, BOSCH, Common Wallet, Emptor/Caveat, Kunsthal and many others for thinking, feeling and being with me through this a.pass trajectory.

Nada Gambier (FIN / FR)

At the heart of Nada Gambier’s current artistic research practice is the concept of gentle trespassing. For Nada this is a tool for relationality. Gentle trespassing rests on the premise that crossing separations between people, things and contexts is both a necessity and a pleasure. It stems from a belief that the walls we erect around ourselves and our work should be un-hygienically permeable, implying that trouble and mess are part of the process. Practicing gentle trespassing requires collaboration, listening, flirting with gray zones and instability, revealing confinement, enclosure and accepting disagreement and structured cacophony as grounds for progress. To frame durational proposals Nada works with the idea of working shifts.

Working shift 1

In this shift gentle trespassing is practiced between ideas, practices and questions. To begin, questions will be questioned and answered by new questions until eventually what remains cannot be attributed any longer to an “original” or ”an other”. Instead, what remains embodies the structured cacophony that coming together in (mis)understandings, assumptions, interpretations and imaginations may result in. From there we move into hands-on work, exchanging materials and engaging in a process of estrangement and reinvention.

This shift is for artists, of any discipline, with a work in progress or research they wish to bring into the room. You must be willing to hand your work over, momentarily, to another person. It does not matter how far into a process you are. What matters is your curiosity to see another person trespassing into your territory. At the end of this process we will do a round of performative presentations, sharing the outcome of the session.

The shift ends with an informal drink and some light snacks.

Please register by sending a mail to nadakatinka@gmail.com by the 26th of May latest! If you have a spot in the shift we will confirm it by email together with more details of what to bring and how to prepare.

Working shift 2

In this shift, we explore the potential of fiction in relation to gentle trespassing. Through a conversational game in which we engage as “another” version of ourselves we practice strategies of interpretation, exaggeration and collage. The aim here is to experience the simultaneous negotiation between who we are (or think we are) and who ‘we’ might be with a little interference from others.

The shift ends with an informal drink and some light snacks.

Please register by sending a mail to nadakatinka@gmail.com by the 26th of May latest!

Evening shift

In a confined space, anonymous characters live their lives in a loop. Stuck in an endless repetition of mundane events and unable to escape they busy themselves with work-like tasks and sleep, waiting for time to pass. In this work, Nada explores the confinement of spaces, identities, institutions and ideas. Surveillance camera feeds, anonymity and invisibility suits (chroma key green suits used in film when wanting to disappear the body behind an action) come together in this installation in three spaces. On the 4th floor of a.pass you can watch an ongoing video feed.

On the 3rd floor you are invited into a waiting room area followed by the green room (sign up on site).

Bio

Nada Gambier roams around in what she calls a crash-disciplinary world where performance, video, writing, curatorial approaches and languages and social concerns merge and collide. Her work often flirts with the borders between theatricality and abstraction and she is drawn to things that she doesn’t understand or cannot grasp. The non-spectacular and the absurd belong to her most known trademarks as an artist. Her work is experimental in nature and very often performative, with some form of live element in it. Since 2014 Nada has been focusing on long-term projects in which the separation between research, creation process and public event can be confused and/or abandoned. In 2020, she began monthly collective research sessions in Brussels, further establishing herself as an advocate for experimentation and research within the (performing) arts. Nada also regularly collaborates on other artists’ projects as a performer and artistic advisor. She has worked a.o. with Kate MacIntosh (NZ/DE/BE), Edit Kaldor (HU/NL), Forced Entertainment (UK), Simone Aughterlony (NZ/DE/CH), Jorge Léon (ES/BE), Maria Jerez (ES), Diederik Peeters (BE), Charlotte Vanden Eynde (BE) and Phil Hayes (UK/CH).

www.nadagambier.be

The evening shift is performed by Nada Gambier, Mark Etchells and Vic Grevendonck and includes writing by Nada and music by Klaus Wunderlich. The research is supported by a.pass, Nada & Co., WpZimmer, Workspacebrussels, Buda Arts Centre and the Flemish Ministry of Culture (research project subsidies).

Special thanks to: Martina Petrović, Martin Sieweke, Aslı Hatipoğlu and all the a.passers, Jen Rosenblit and many others for their input in my reflections and experimentations during the past year.

A big thank you to everyone who supported us during our a.pass time:

A.pass team: Lilia Mestre, Kristien Van den Brande, Kristof Van Hoorde, Hans Van Wambeke, Steven Jouwersma, Vladimir Miller

Block mentors: Jaime Llopis, Anna Rispoli, Samah Hijawi, Goda Palekaite, Sina Seifee, Pia Louwerens, Simone Basani, Vijai Maia Patchineelam.

Fellow researchers: Marko Gutić Mižimakov, Alyssa Gersony, Andrea Brandão, Amy Pickles, Gary Farely, Chloe Janssens, Inga Gerner Nielsen, Vera Sofia Mota, Jimena Pérez Salerno, Sarah Pletcher, Anna Lugmeier, Aleksandra Borys, Carina Erdmann, Amari, Lore, Marian Rosa van Bodegraven, Mlondi Dubazane and Merle Vorwald.

postgraduate program

workshop

Participants Assembly

Two-Day Shift Workshop
20 February 2023
posted by: Kristien Van den Brande

Nada Gambier & Jen Rosenblit

a.pass

15 March 2023

16 March 2023

case of: Nada Gambier

Building on from a previous proposal (Night Shift) Nada Gambier in collaboration with Jen Rosenblit now invite you for the Two-Day Shift.

In this working shift, we will dive into the problematics that arise from coming together, engage in improvisational games and strategies, have fun with speculation and bathe in inconvenience as a way to look anew at our practices and get to know our researches from another angle. Once again, our attention goes to what it means to be of service to each other and the works and how by attending to parasites we come to another understanding of what we are doing. The question of desire and learning from what we don’t know will also linger as a larger drive and disorganizing method for the group and researches.

Through collective mentoring strategies, conversation and experimentation we will exchange ideas, desires, thoughts, materials and reflections.

The first day will largely be built around conversation. The second day we roll up our sleeves and get into action. At the end of the first day we will have dinner together.

Practical information:

Location: apass 4th floor

Dates and times:

15.3 2023 @ 10h (check-in) - 17h30 + dinner at 18h30-20h30

16.3 2023 @ 10h (check-in) -17h

There are a few places left. In case interested please contact Nada by mail at the latest by 10th of March.

For non-apassers we ask a 30 € contribution for the 2 days. Please email Nada Gambier if you're interested to participate.

Jen Rosenblit (1983. USA) is based in Berlin after many years in New York City. She makes performances inspired by architectures, bodies, text, and ideas stemming from problems that arise inside of agendas for togetherness. Rosenblit’s works lean toward the uncanny and maintenance of care, locating ways of being together amidst (un)familiar and impossible contradictions. Rosenblit’s writing practice spans from the paper to the stage, supporting an expanse of meaning as it emerges between things and toward an unwinding or the inevitably possible collapse. Desire and sexuality have offered reoccurring points of departure without demanding a singular aesthetic or representation. Rosenblit is a 2018 Guggenheim Fellow, a recipient of a 2014 NewYork Dance and Performance “Bessie” Award, a 2023 La Becque (Vevey, CH) artist in residence and has collaborated with artists including Simone Aughterlony, Miguel Gutierrez, A.K. Burns and Philipp Gehmacher. Rosenblit’s newest work,<ElseWhereRhapsody> is a 2023 co-production of Tanzfabrik Berlin and Tanzquartier Wien, offering distraction as a guide to speak toward the illegibility of desire and forgetfulness as a way to shift toward something else, away from the damaging repetition.

www.jenrosenblit.net

Nada Gambier (1980. Finland) roams around in what she calls a crash-disciplinary world where theater, dance, performance, video, writing, curatorial approaches and languages and social concerns merge and collide. Her work often flirts with the borders between theatricality and abstraction and she is drawn to things that she doesn't understand or cannot grasp. The non-spectacular and the absurd belong to her most known trademarks as an artist. Since 2014 she has been focusing on long-term projects in which the separation between research, creation process and public event can be confused and/or abandoned. In 2020 she began monthly collective research sessions in Brussels, further establishing herself as an advocate for experimentation and research within the (performing) arts. Nada also regularly collaborates on other artists' projects as a performer and artistic advisor. She has worked a.o. with Kate MacIntosh, Edit Kaldor, Forced Entertainment, Simone Aughterlony, Jorge Léon, Maria Jerez, Diederik Peeters, Charlotte Vanden Eynde and Phil Hayes. Nada is currently doing the postgraduate course in a.pass.

www.nadagambier.be

postgraduate program

workshop

Participants Assembly

About MILK! Cheese-making workshop with Robin Bantigny
20 February 2023
posted by: Kristien Van den Brande

01 March 2023

02 March 2023

For this cheese-making workshop, a.pass post-graduate researcher Marian Rosa van Bodegraven invites artist and cheese maker Robin Bantigny to host a cheese-making workshop at Radical House.

Robin will introduce you to the transformation of milk into fermented dairy products with a focus on cheese. The workshop will first consist of an errand to a typical Belgian cattle farm to buy milk and get a glimpse of the dairy industry in Belgium. Later in the morning, we will initiate the milk transformation at Radical House with an introduction to the mesmerizing biological reactions behind milk coagulation. The next morning will be dedicated to the feel and touch of curds obtained overnight. Robin will also tell you about the art experiments that led him to cheese-making and Marian will introduce her research on milk. In the afternoon, every participant will bring a container that can be used as a mould; as well as spices, herbs, grains or jams they wish to add to the cheeses. The workshop’s conclusion will be the dinner where we will share food and homemade cheeses.

Robin is a member of the former art and research collective named The Soft Protest Digest, founded with Nickie Sigurdsson and Jérémie Rentien Lando. The collective worked with different narratives to test how food culture is created and altered. They used fictional traditions, multi-species storytelling, publishing and local knowledge to create kinship, much needed in a time of irreversible environmental breakdown.
Largely confined to the Jan van Eyck Academie during their 2020 residency, the collective adopted an introspective approach about transition and self-sustenance. Each member took its own path, Robin’s one being cheese-making, with the aim to settle in a matter of 1-2 years.

Marian’s research focuses on breast, condensed, and powdered milk, considering narratives around the containers that hold these kinds of milk, and how their production shapes the biopolitics embedded in motherhood, sex work, childhood, and forms of governance. Through storytelling, Marian combines methods of investigative journalism and biographic accounts to allow for the liquidity of the subject to form different ways of understanding it.

The workshop will last two days: March 1st, from 7 am to 12 am (we will travel together to the farm to observe the milking process at 8am, following their schedules); March 2nd, from 10 am to 8 pm . 5 spots are open for alumni and non-a.pass participants. For the latter, a contribution cost of € 50 is requested, dinner included. If interested, please fill in this form by February 26th.

reading session

research center

Research Center Open Reading Group 28 September 2022
posted by: Vladimir Miller

online

22 May 2023

case of: Vladimir Miller

NEW: Every second Monday 19-21h

NEXT MEETINGS

22.05.2023 19h

"Narrate, Speculate, Fabulate: Didier Debaise and Benedikte Zitouni in Conversation with Isabelle Doucet"

proposed by Gosie Vervloessem

05.06.2023 19h

Marie Bardet: "Making a Front With Our Backs" Translated by: Ellen Heaghney

Jara Rocha: "testing texting South: a political fiction"

proposed by caterina daniela mora jara

19.06.2023 20h

Silvia Rivera Cusicanqui: "Ch’ixinakax utxiwa: A Reflection on the Practices and Discourses of Decolonization"

proposed by Tulio Rosa

03.07.2023 19h

Tjalie Robinson: "Vivere Pericolosamente"

proposed by Paoletta Holst

17.07.2023 19h

W.J.T. Mitch: "Art And Public life: A Conversation Theaster Gates"

proposed by Maurice Meewisse and Vladimir Miller

The Research Center Open Reading Group follows the research trajectories of the Associate Researchers with text proposals from the collective library of the current Research Center and new texts written by the researchers themselves. The reading group is public and open to join in person and online.

ZOOM

Join Zoom Meeting
https://us02web.zoom.us/j/7654748465?pwd=VjhFMFVkSUxRUjlkakRuTFBSSndldz09

Meeting ID: 765 474 8465
Passcode: apass

PAST MEETINGS

28.09.22 @ Radical House

caterina daniela mora jara, AR

12.10.22 @ Radical House and online

Florian Cramer and Nienke Terpsma, What is wrong with the Vienna Declaration on Artistic Research?

https://www.onlineopen.org/what-is-wrong-with-the-vienna-declaration-on-artistic-research

26.10.22 at apass and online

A House in the Dutch East Indies by Paoletta Holst

09.11.22 online

Maurice Meewisse proposes: Mark Cousins "On Support", from: Celine Condorelli "Support Structures"

23.11.22 online

Tulio Rosa proposes: a chapter from "Potential History, Unlearning Imperialism" by Ariella Aïsha Azoulay

07.12.22 online

Vladimir Miller proposes: introductory chapter from "Constituent Imagination: Militant Investigations, Collective Theorization." S. Shukatis, D. Graeber & E. Biddle (Eds.),

Wednesday 4.01.23 17h online

Paoletta Holst proposes: Ann Laura Stoler, "Interior Frontiers" in: Ann Laura Stoler, Stathis Gourgouris, And Jacques Lezra, [Ed]. Thinking with Balibar A Lexicon of Conceptual Practice. Fordham University Press: New York, 2020, pp. 99-115 (pdf)

Wednesday 18.01.23 17h online

Maurice Meewisse proposes: texts from
Manifesta Journal #8- collective curating (2009): "The crux of polyphonic language, or the thing as gathering" by Katharine Schieben and other texts

Wednesday 01.02.23 online

caterina daniela mora jara proposes: "inflation, debt, budget" – her own text in progress; and the chapter "Naming Material" by Jeroens Peters from "And then it got legs’"

Wednesday 22.02.23

Tulio Rosa proposes: "YWY, Searching for a Character between Future Worlds: Gender, Ecology, Science Fiction"
Edited by Pedro Neves Marques.

Wednesday 01.03.23 17h at a.pass and online

Vladimir Miller proposes: Eve Tuck 'Breaking up with Deleuze: desire and valuing the irreconcilable', (2010)

Wednesday 08.03.23 17h at a.pass and online

Túlio Rosa proposes: "Self Defense: a philosophy of violence", by Elsa Dorli. Introduction and first chapter.

Wednesday 22.03.23 17h online

Maurice Meewisse proposes: Chantal Mouffe: "For an Agonistic Model of Democracy", chapter 4 from "The Democratic Paradox", Verso 2009

zoom link below

research portfolio

inga gerner nielsen 23 September 2022
posted by: Inga Gerner Nielsen

research port folio

end presentation

performative publishing

postgraduate program

Demolition, Damage, Deviation, Desire a.pass End Presentations of Gary Farrelly, Inga Gerner Nielsen, amy pickles and Jimena Pérez Salerno
11 September 2022
posted by: Lilia Mestre

MEYBOOM artists-run spaces

29 September 2022

30 September 2022

The a.pass End Presentations of Gary Farrelly, Inga Gerner Nielsen, amy pickles and Jimena Pérez Salerno will take place on the 29 and 30 September 2022 at artist run space Meyboom, Boulevard Pacheco 34, downtown Brussels, from 18:00 to 22:30.

This public presentation marks the end of their trajectory at a.pass and invites the researchers to share their modes of doing, seeing and making artist research public after following the year-long postgraduate program. amy pickles (UK) is an artist and educator working on colonial infrastructures embedded within everyday technologies. She curated and organised, with Chloë Janssens and Túlio Rosa, a gathering titled On Coloniality [https://apass.be/on-coloniality/]. Gary Farrelly (IE) is a visual artist researching on infrastructure, bureaucracy and the architectures of power. A big part of his work is in collaboration with German artist Chris Dreier with the ongoing project Office for Joint Administrative Intelligence. Jimena Pérez Salerno (AR) is a choreographer and dancer researching on the concept of expanded choreography as a critical modality for political awareness reflecting on linear time and productive behavior. Inga Gerner Nielsen (DK) is a performing artist with a background in sociology, researching immersive performance as an interstice of poetry and institutional critique.

With singular questions, processes and approaches, the four researches intersect and expand concerns in Demolition, Damage, Deviation, Desire by bridging intimacy and politics in very different ways. Their practices extend from the lecture performance to performative installation, drawing, crossing ritual making and never ending warmups, to research, share and exchange - together with the audience - questions that are embedded in our everyday lives.

The research of these four artists addresse architecture and administration with their conditionings and protocols; the perpetuation of colonial governance through digital infrastructures and our dependency on them; immersive institutional rational authority and the amazing potential of time to inherit, transform, conduct change and resilience.

The End-Presentations at a.pass are on themselves a study on curatorial practice, performativity and making public. By being together, these performative situations will shine attention to the context and environment they are in, their relationship with audiences, the materialities that are involved being them visible or invisible and what matters in these circumstances.

For this occasion they worked with Frédéric Van De Velde on a collective sound publication with vinyls that will be performed and spinned by Frédéric during the event.

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Gary Farrelly / It is official policy to appear unmoved

Gary Farrelly's research at a.pass departs from the work of deceased conservative conspiracy theorist William Milton Cooper. Coopers work, through his polemical Hour Of The Time radio show synthesised economic and political ‘research’, occult knowledge, personal grievance, and manic episodes into a paranoid tsunami deployed to undermine confidence in public institutions.

Cooper's transmissions were characterised by a highly affective voice, at once disdainful, concealed, intimate, furious and hyperbolic, inducing a hypnotic state of susceptibility and acquiescence to the content. A precursor to the corrosive ‘post truth’ ideation that contaminates our current public discourse, Farrelly takes Coopers work as a departing point towards a generative reimagining of the paranoid researcher/ coercive performer.

His trajectory at a.pass has explored various performative versions of himself, including: the bureaucrat, the crossdresser, the charlatan, the guide, the joker, the devils advocate, the instructor and the Cassandra. The core mission of Farrelly’s research is the affective deployment of body and voice as transmitters of anxiety, desire, disinformation and critical questioning in relation to invasive infrastructure and monumental architecture. Much of the content and material he has brought into play at a.pass was gathered in collaboration with Chris Dreier in the context of Office for Joint Administrative Intelligence. O.J.A.I.'s ongoing mission proposes a reading of the built environment through lenses of coercive power, mind control, transcendence and magic.

Bio

Gary is an Irish artist and educator based in Brussels. His work encompasses drawing, performance, publishing, installation and experimental radio. Exhibitions and performances have been presented by Goldsmiths Center for Contemporary Art (London), Marres Centre for Contemporary culture (Maastricht), Contemporary Art Center (Cincinnati), Centre Wallonie-Bruxelles (Paris) and Salzburger Kunstverein. He is a lecturer at La Cambre ENSAV in Brussels and his work is supported by the Arts Council of Ireland. A significant part of the work takes place in collaboration with Chris Dreier, through their shared practice the Office for Joint Administrative Intelligence.

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Inga Gerner Nielsen / THiS INSTiTUTE

At a.pass Inga’s artistic research came to be conjured through THiS INSTiTUTE; a structure by which to constitute the sensual mode of her thinking. The past year she has been looking intensely into ահąէ it is a spacious feeling – where an imaginary world of analysis starts appearing through the objects and textures at hand, հօա it opens as a kind of summoning and closes when she is called into presence by matters of everyday life and ահվ it feels so urgent for her to institutionalize her artistic research as affect, as symptom, as dream.

Moving to Brussels from Denmark Inga lost the sociological overview of her environment. Normally, her artistic work unfolds as sitespecifc intervention in a concrete place, in the academic field or in an institutional setting, which she has carefully sensed in order to know how to highlight its features and make the invisible visible, often through an aesthetic and ideological juxtaposition. Her performance series My Protestant Origins and Catholic Fantasies combines her background in Sociology with her artistic work by making performance installations which open up a maximalist, celestial relation to space and objects in the otherwise secular rule of minimalist Danish design. Now, in the myriad of styles and institutions that make up Brussels, she didn't know what to juxtapose and how to intervene. And after quite some confusion, this lack of clarity started to feel good. It granted her permission to just gaze at her own gaze. In many of her previous works she had been exploring with performers how the gaze affects or choreographs the body, and now, with half-closed eyes she started to practice an intense mode of subjectivation.

Inside THiS INSTiTUTE she researches how to fall into a medieval perception of space/time; a mode of being in and knowing the world, she fantasizes to be a remaining counterweight to the renaissance's linear perspective once invented by the architect. She practices a bodily felt sense of her close surroundings as an emotional imaginary landscape, where the distinction between the inner and outer world falls away. At the End Presentation Inga will try to open up THiS INSTiTUTE to her community of artistic researchers and people interested in the question of how to build portals for other modes of thinking? And why might we need the institution to uphold and preserve them?

Bio

Inga comes from a group of performers in Scandinavia, who work with immersive performance installations. Since 2007 she co-founded collectives and focused on developing their work as an activist strategy to give structure to sensuous modes of social interaction in different spheres of society. Today she collaborates with a nursing school in Denmark to introduce performance installations as a way to look into the mise-en-scène of care work. A relation, which the project mirrors with the interaction between performer and audience in one-to-one performance art installations. Inga's art explores how new modes of subjectivity or imaginaries come into existence or are transformed through interactions and refigured institutional settings.

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amy pickles / Chantal and Timothy

These two works take their name from human inscription on other than human entities.

Timothy

made with George Chinnery and many others

Timothy is a multi-authored scene comprised of assembled debris from amy's experiments in a.pass. These experiments reconsidered formats for collective learning. The topic in question, colonial infrastructures and how they perpetuate modes of extraction and exploitation in a progressive western narrative, inherent within our communication technologies. Phew. Timothy is carrying a lot. Serendipitously, Timothy's name is taken from a tortoise, so it can accommodate a lot within its shell. Timothy the tortoise was taken by the british navy from a portuguese merchant in 1854, who in turn took her from the shores of turkey. She was kept in different colonising ships till she was moved to an aristocratic home in england, where they etched the family motto into her belly; "Where have I fallen? What have I done"?[1] If you're wondering, a tortoises underside is very sensitive. Timothy, as scene, resonates with the scar tissue of Timothy the tortoise. The scene is a prompt for us to think about ourselves as an accumulation of colonial narratives - these processes involve us all in some way - and to reconsider the "uncontested notion of information technology as freedom"[2].

Chantal

made with Max Franklin, Chloë Janssens, Anna Lugmeier & Marko Gutić Mižimakov

Chantal is a digitized Super8 film, that documents 'relational hood group call', a collective exercise made for a presentation in a.pass. The participants are bound together through a group video call on Signal - an internet based communication app - that is connected to their bodies through headphones, screens, and selfie sticks. They collaborate to form an experience for a primary vessel. This primary vessel is the participant whose head is engulfed inside a hood. 'relational hood group call' was a re-imagining and re-assembling of brazilian artist Lygia Clark’s relational objects, objetos relacionais[3]. The name of the film is from the tree in which the participants move around, Chantal being inscribed upon its trunk.

References

1. "Timothy (tortoise)" Wikipedia, https://en.wikipedia.org/wiki/Timothy_(tortoise). Accessed 7 September 2022.
2. Aouragh, Miriyam & Chakravartty, Paula. Infrastructures of empire: towards a critical geopolitics of media and information studies. Media, Culture & Society. 2016;38(4):559–575.
3. Butler, Cornelia H. & Pérez-Oramas, Luis. Lygia Clark, The Abandonment of Art, 1948 - 1988. The Museum of Modern Art. 2014. p281

Bio

amy pickles is an artist, organiser and loosely institutionalised educator. In her work, she experiments with ways to hold onto, and consider, pervasive colonial infrastructures we are a part of. In our work, redistribution – of knowledge, tools, finances – and collaboration are ways to refuse individual ownership. She is a member of Varia, Rotterdam NL, an organisation working on everyday technology.

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Jimena Pérez Salerno / Unproductive will

How can we create a different relation to time than the one the western worldview imposes on us? How can we produce market-wise non-productive things?

Unproductive will is a choreographic practice installation that is part of a larger research. It suggests revisiting our relationship with the hegemonic notion of linear time and productive behavior. It proposes thinking of them as collective colonial wounds and impositions that run through our practices, affective bonds, and lives, wherever we are. I am developing exploratory collective practices such as Kung Fu tuning (a counter-normative body practice using simple martial arts warm-up), Collective readings (Payada: a popular folk music genre involving poetic recitations), and Technologies of attention (peeling vegetables following a choreographic score) to name some of them. I work with the idea of a never-ending warm-up to re- think the idea of practice and to engage with everyone who participates as a collaborator. This process does not seek an end but wants to remain in the continuity of the search.

I started my trajectory in a.pass exploring the normative notion of linear-productive time and how it is embodied in our behavior because I am interested in its political dimension. I observed how much thinking in a forward direction brings associations that build a certain life perspective. For example, forward-better-future-progress or backward-worst-past-degrowth. This reinforces a system of values creating a sense supported by binary thoughts. In an attempt against this logic, I followed a contradictory path. I will step forward to the past, I said, and I started to investigate, trying to detect how bringing practices from my sentimental and cultural education in Argentina to my current research, could speak of my relationship with a twisted time. I am interested in observing the transformations the project traverses in each place it is presented. To change its language and perspective, that is to say, the thickness that its affective, geographical, and political implications take both for me and those who participate in the experience. This research challenges the definitions of audience-participant, performance-practice, and encounter-training affecting the presentation dynamic that sets all of them in motion.

Bio

Jimena Pérez Salerno is an Argentinian artist, based in Brussels (BE). She works and researches between Brussels and Buenos Aires. She experiments in the performing arts, artistic research, and teaching fields. As a dancer and choreographer, she collaborates and engages continuously with other artists as a fundamental part of her exploration of collective work. She considers choreographic practice like an expanded relations system that enables modes of imagination, attention, and coexistence. It leans towards performative practices that contemplate the activation of an unexpected context to think together through the experience of an implicated body. + info: https://cargocollective.com/jimenaps IG: @sashimishimi

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Frédéric Van de Velde

Bio

Frédéric Van de Velde's artistic practice oscillates between publishing, producing and organising exhibitions and concerts. He worked for WORM and DE PLAYER in Rotterdam and used to run a bedroom-sized music venue called Antenne. In 2019 he founded the record label Futura Resistenza, which operates somewhere on the edges of performance, music and the visual arts.

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Mielőtt befizetne egy szerencsejáték klubban, meg kell győződnie arról, hogy a portál biztonságos a fogadási és kifizetési eljárások tekintetében. Amikor először kezd el játszani egy online kaszinóban, nem nélkülözheti a regisztrációs és bejelentkezési dobozokat.

Ha már létrehozott egy szerencsejáték-profilt, akkor az adatainak hitelesítéséhez követnie kell a vonatkozó utasításokat. Az adatainak ellenőrzése mellett a szerencsejáték klub minden bizonnyal a pénzmosást is megakadályozza.

Az ország online kaszinóiban számos fizetési mód áll rendelkezésre. Általában Visa vagy MasterCard hitelkártyáját használhatja, amikor fogadást köt. Az is reális, ha bankkártya helyett banki átutalással fizet. Mivel az OTP bank keresett az államban, ezért minden bankkártya tulajdonosnak %-os ki- és befizetési díjat kínálnak a webkaszinóban. Az OTP bank és a magyar kaszinóipar bizonyos szabályokat dolgozott ki, hogy a felhasználók kényelmesen érezzék magukat.

Aktiválhatja az egyik pénzügyi platformot is: Revolut, EntroPay, EcoPayz, Webmoney, PayPal és Barion. Az online kaszinók gyakran elfogadják a kriptovalután keresztüli tranzakciókat is. Ez főként a BTC-vel, az ETH-val és az LTC-vel kapcsolatos.

A legfontosabb, hogy megismerkedjen a különböző fizetési módokkal, és aktiválja azt, amelyik a legjobban megfelel az igényeinek. Vannak olyan elemek, amelyeket figyelembe kell vennie, mint például az adatvédelem, a kényelem, és ami ugyanilyen fontos, hogy mennyi időbe telik, amíg a pénz megérkezik a számlára.

Bónuszok és promóciós kódok a magyar online kaszinókban

Először is fontos, hogy megismerkedj az üdvözlő bónuszkészlettel, hogy az egészet megkaphasd. A befizetési bónusz általában az első befizetésed egy bizonyos százaléka, lehetőleg néhány tíz százalék. a nemrég regisztrált felhasználóknak kínált menő bónuszajánlatok nagyon keresettek az online kaszinókban. Ha jól választasz, akkor jelentős előnyöket tapasztalhatsz meg azokból az előnyökből, amelyeket akkor kínálnak, ha játékosként regisztrálsz. Ezért fontos, hogy először új játékosként regisztrálva ismerkedjen meg a különböző kedvezményekkel.

Az üdvözlő bónusz és a hasonló promóciók általában ingyenes pörgetéseket tartalmaznak. A Win Gyor vagy a Tropicana Casinóban például a játékosok erről azonnal értesítést kapnak, mielőtt játszanának a nyerőgépeken. Az ingyenes pörgetések alapvetően olyan ajánlatot jelentenek, hogy bizonyos számú alkalommal ingyen játszhatsz. A Las Vegas Casino Sofitelben vagy a Las Vegas Casino Corvin Sétányban a freespineket tisztességes számban biztosítják. Az ingyenes pörgetések kihasználásával lehetőséged nyílik arra, hogy befizetés nélkül nyerj plüssöket.

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Fontos újdonságok, amiket nem szabad elfelejteni, ha távolról játszol Magyarországon

Ha játékprofil létrehozását tervezi, érdemes elolvasnia a különböző online kaszinók naprakész értékeléseit a LegjobbKaszinó oldalon. Itt gyorsan láthatja az egyes szerencsejáték portálok előnyeit és hátrányait. Ezek értékes tényezők, amelyek döntőek lehetnek egy kaszinó kiválasztásakor. A véleményező oldalon a függőség elleni küzdelemben segítő klinikákról is tájékozódhat. Ezek közé tartozik például a GamblersAnonymous és a GamCare." Mielőtt eldönti, hogy melyik szerencsejáték klubban szeretne játékfiókot regisztrálni, több tényezőt is figyelembe kell vennie. Választhatsz egy magyar játékosok számára kialakított szerencsejáték intézményt. Egyre több online kaszinó rendelkezik magyar nyelvű forrásokkal és magyar nyelvű ügyfélszolgálattal. Ha egy nagyszerű szerencsejáték klubbal az anyanyelveden üzletelsz, természetesen biztonságban érzed magad.

research portfolio

To dig my hands deep into the earth and listen 03 June 2022
posted by: Chloe Janssens

03 June 2022

case of: Chloe Janssens

Portfolio mobi...ile CJ.pdf

Research Portfolio Chloë Janssens

Download here: Portfolio_mobile_CJ

Keywords: soil, underground, mediation, role play, rehearsal, semi-fiction, collectivity

I combine cravings and knowledge from climate activism and graphic design in an artistic practice that investigates the soil as a basis of place and futuremaking.

To dig my hands deep into the earth and listen

“The sandy soils of my birthplace ‘de Kempen’, Belgium form the dry landscape of my research. I observe my ancestors preparing the earth for agriculture by obsessively moving cow-shit from the stalls to the fields. I can smell the cattle’s breath, the farmer’s spit, my grandmother's sweat and the excrements in the soil. After the famine we begin to enrich our lands with chemical fertilisers and radio-active uranium ore. When I stick my fingers in the earth here and tune in I can hear metals nagging, minerals singing, and bones twisting and turning in the underground. My imagination is haunted by this vibrating mass of elements holding stories from elsewhere. What to do with this pulsing scoop of dirt in my hand? I hold it with disgust, I peak into it, twirl my fingers around. I try stamping on it to free its story.”

The research proposes that a collective reading of this scoopful of earth becomes a basis for an urgent reflection on our entanglements with the places that we inhabit. I invite the audience as a co-researcher in need of a tool for reading the soil. As a tool, I use literal and metaphorical sieves to better understand our positionality and implications in the soils condition. How do these polluted soils that we create and inhabit inform, shape and guide us?

Toolkit of the research

As a real Virgo and desperate prepper I’m looking for tools to assist me in my artistic practice. In this portfolio, I share with you the tools and skills I am discovering, developing or temporarily forgetting in my artistic research. I talk about my work through these tools to share with you my current methods and approach to research and art-making.

— Sieves

— Facilitation

— Semi-fiction

— Sensuous strategies

— Graphic Design

Sieves

I understand a sieve to be a dividing tool. A tool to temporarily separate certain bits to form meaning. The meaning can be read on the surface of the sieve as well as in the remaining mass. The sieves themselves determine what will be caught, and what is able to ‘escape’. Because the materiality of the device is in the thread as well as in the holes. Julian Barnes describes a net as “A collection of holes, tied together with string”. When I replace ‘string’ with ‘material’, this could be the definition of the sieves I have been using in this research. In that sense, the material is connecting the holes, keeping together what temporarily escapes. As a designer, I’m interested how the design of the sieve holds it’s outcome, or is it possible to design open-endedly? To not define what we want to catch or capture?

Metaphorically, as an artist and Pisces moon, I think of what is flowing through the holes. Marilia Librandi wonders if we can spy the world through the hole, and which different perspectives this will bring for us. She is a scholar who thinks the net as a territory of activist, ecological and artistic interactions in relation to Amerindian and riverside cosmogonies. About her writing she says: “The pressure of linear story writing is very strong. More than the net, it’s the hole that I want to weave.”

It’s an ongoing practice of letting the different holes in the narrative of my research exist and refuse weaving the thread combining them. Weaving the holes also means letting complexity be, and not forcing direct connections.

Interpretation, meaning-making

I got this image and urge to put my hands into the soil and filter out meaning and guidance. To let the soil guide us, as we do with the stars. To add the gesture of looking down for guidance, to the gesture of looking up. By using my own hands as sieves, it isn’t only the remnants that speak, but also the experience of touching and feeling the mass. I will elaborate on ‘touching’ in the ‘Sensuous Strategies’ item in this toolkit.

When you’d search for options on ‘how to read the soil’, different search engines will give you a multitude on tactics. There’s pH strips or, when the soil is still in place, we can observe what grows out of the surface of the ground. Rather than the current vegetation, I’m interested in the seeds the soil holds for emerging futures. These seeds I don’t only see as literal seeds for plants, but also as a metaphor for materials in the soil holding questions and responsibilities for the future, which f.e. uranium is doing. Reading the soil for me became, among others things, both a historical as an intuitive practice.

Sifting paper

In a.pass (2021-2022) I engaged in a paper making practice. Making paper is done by using a sieve. First old paper is mixed with water until the paper completely falls apart. Then, this mixture is sifted and pressed on a cloth mostly in a rectangular shape. This process of working with old paper with texts we had been reading, or material I had been working with, helped me compost different entrypoints and interests in my research. By going through the printed texts again, I selected bits of my research that were important, and other bits that could go. The latter were mixed to pulp, and made into new paper. The images or pieces of texts that I considered important were mounted on top of the new paper. Holding it as a new material to work with into a new stage of the research.

Facilitation

I’m interested in negotiating collective conditions. During my time at extinction rebellion I grew an interest in collective conditions that are ‘doable’. No ideal situations, but pragmatic ways of being together with an openness to be ‘contaminated’ by the beliefs of others. Being on the intersection of the arts, activism and design, I feel there’s a lot to discover for me about the practicalities of collective conditions during polarisation.

In these collective conditions, I’m interested in the figure of the facilitator, a position that is in constant negotiation. Facilitators try to keep openings for things to emerge, and at the same time manipulate conditions to actually produce something; a decision, a conversation, new ideas,… This friction I find exciting.

Chelsea Meijer

To deepen and further explore different perspectives, I started to work with role play. For myself, I created an alter ego called Chelsea Meier, that embodies my slightly militant and sexual fantasies. Chelsea is less of a people pleaser than I am, she dares to manipulate the conversation more and isn’t afraid to share her own thoughts, beliefs and knowledge with the group. Through Chelsea I’m curious to learn and question the role of the faciliator as a ‘neutral’ position. I’m trying to discover and play with manipulation from the ‘trusted’ figure of the facilitator. Chelsea, for me, talks to authority, control, guidance, leadership amidst emergency.

Role play

Together with me, also the audience is invited to shapeshift. I wonder if changing body, can also influence your thoughts and behaviour. During my design education at the Bauhaus Universität in Weimar, I was taught the ‘form follows function’ principle which states that the shape of a building or object should primarily relate to its intended function or purpose. I am interested in the opposite. Being a shapeshifter myself I wonder, could changing ‘form’ change your ‘function’, or transgress the borders of ‘identity’ and negotiate new thoughts and new ways of inhabiting your form or body? Can embodying another point of view in a semi-fictional reality soften our beliefs in our everyday reality, and create openings for contamination?

On Coloniality

4-day event, 10-13/11/2021, KBK, Brussels

An actual setting where I’ve worked with collective conditions was the event ‘On Coloniailty’ that Amy Pickles, Tulio Rosa and myself organised in the frame of a.pass. ‘On Coloniality’ was a proposition for a temporary context for collective study. Through different artistic and theoretical speculations we studied coloniality and its manifold dimensions.

Our understanding of coloniality departed from ideas developed first by Peruvian sociologist Anibal Quijano, and later expanded by many others, such as the semiotician Walter Mignolo and feminist philosopher Maria Lugones. Coloniality is an idea that points to the modes of organisation of power in so-called colonized territories, and how this extends out into supposedly postcolonial states. It differentiates colonialism, as a historical process, from its legacies. We have been thinking about ways to describe how the colonial rationale is at the very basis of our modes of social and political organisation, how those supposed histories have collapsed into, resonate with, and form our present.

There is a shared desire between the three of us to learn how to articulate coloniality through artistic practices. Our collaboration has grown out of our individual motivations to discuss and re-narrate the colonial practices of the countries where we were born - UK, Brazil and Belgium- and challenge the dominant narratives that compose these histories. We are drawing connections between different times and locations by following closely methods of appropriation and extraction of land, resources, labour and data. Through different artistic practices we want to draw parallels, observe symmetries and find correlations across colonialism as it exists across all aspects of our lives; institutionally, economically, in corporations, governance, everyday structures of living and our bodies.

‘On Coloniality’ was hosted in KBK, an alternative space near Saint Cathrine, in Brussels. It was a porous programme open to the public. An exhibition hosted the programme that consisted of reading and listening sessions, screenings, a performance, workshops, public conversations and discussions.

For On Coloniality we learnt from and with: Jeyanthy Siva, EZLN Delegation (Gira por la Vida,) WORKNOT! X Sarmad (Alireza Abbasy, Golnar Abbasi, Arvand Pourabbasi) Daniela Ortiz, Saddie Choua, Satch Hoyt, Sami Hammana, Glicéria Tupinambá, Vermeir & Heiremans, Line Algoed, Juan Pablo Pacheco Bejarano, Elodie Mugrefya, Nontsikelelo Mutiti, Helena Vieira and the Institute of Colonial Culture (initiated by Philippe Mikobi and Maarten Vanden Eynde).

Semi-fiction

I often find reality stranger than fiction. I like to work on the verge of the almost believable. To keep a space open for a naivety that is willing not to learn. The semi-fiction interests me as a space in which many things are possible, and the actual is reconsidered. I like to look for the absurdity in every-day situations, and use that as gateways into a collective imaginary. Semi-fiction offers me a method to freely combine different times and places. Just like relativity theory in physics I try to access the complexity of everyday life by bending time and space .

Brochure Hades

In the frame of my research on the geological disposal of nuclear waste in Belgium I worked with the HADES laboratory, an underground lab where every single test refers to a Greek mythological figure. The place itself was already loaded with such mythology, that it gave me a great entry point towards a fictional reading of this space.

Chelsea researched the specific site of the HADES project and discovered another very important inhabitant of the infrastructure, a young child locked up in one of the tubes, meant for radioactive disposal. The happiness of the inhabitants of the area turns out to be directly linked to the suffering of the child. This case is strangely close to another story that was reported by writer Ursula Le Guin “The ones who walk away from Omelas”. Chelsea reported the situation in the area of the HADES project to be extremely urgent both for the child and for its overhead neighbours.

But also HADES itself understand its tricky situation. Recently they opened up a call for a ‘social project’ that wants to include ‘stakeholders’ in the decision making on how to deal with nuclear waste on the long run. Chelsea saw this as an opportunity to apply for the job to facilitate this process and has been organising councils on the geological disposal of highly radioactive waste since.

Semi-fictional surroundings

I am growing an interest in how surroundings and materials can support a semi-fictional narrative. While researching I like to’make things’. Being in touch with the materials of my research, offers me a dynamic place to interact with ‘what’s there’.

During the trajectory in a.pass, I experimented with paper making. Starting from the paper making workshops, I went to build little sculptures from the same material. I enjoy the ‘habitation’ of the research, to inhabit the materials, texts and places of the research quite literally.

Sensuous strategies

In the risky spaces which Chelsea proposes, I try to enter a semi-fiction through sensuous strategies. I’m a great fan of touching and listening. Some of my favourite materials to work with are: fonts by womxn, handmade, recycled papers, ropes and chains, sexy and furry fabrics, audioguides and soundscapes.

Proximity is important in my work. Through the senses, I like to get close to things I don’t understand.

Paper making

During my stay at a.pass I picked up a practice of paper making. I learned to make recycled paper when I was a child and had been practicing every now and then over the years. In a.pass it became a recurring practice that I revisited regularly over the span of the programme.

In the paper making process I re-use paper from the bin and combine them with breadbags that my family collected during Sunday breakfasts. I like to think of the pulp mixture as a colliding of places. The paper bags have longer fibers, and they are able to hold together the short-fibered recycled paper from the bin.

Lately, I often leave the sieves for sifting the paper out of the pulp mixture aside, and use the pulp as a material for making cardboard, a table, a shelter. All kinds of substances can be added to the pulp such as soil, spinach, blue berries, coffee grind, stones, moss and ink.

Intoxication

To shapeshift, I’m experimenting with drinking a transformation poison. I’ve been thinking about this idea of intoxication or contamination as an alternative for polarisation. Could I allow myself to willingly let myself be intoxicated or contaminated by something other than myself. This openess seems so daring and naïve that it scares me.

As a concept it’s huge, maybe touching or swallowing ‘otherness’ can make it more concrete and ‘doable’. I try and think about contamination through swallowing or touching that which is considered dirty. Dirtyness often calls for refusal, but could we also be with the dirt and let it shape us?

Audioguide Down Dwars Dela

Down Dwars Delà, Constant vzw, 2021, EbenEzer. Together with Olivia Joret and Amy Pickles. This work is an audio tour that we shared at the end of the Constant Down/Dwars/Delà worksession, close to the Eben Ezer tower in Bassegne, BE.

(Text by Constant vzw) Down Dwars Delà is a trio of words from English, Dutch and French. These aren’t translations but instead position(ing) that we see as talking back to the places and postures we took, experimented with and visited during these two sessions. We look at these words as forming a vector between the beyond, the out-of-reach and the experienceable world.

Down Dwars Delà was the name of two connected sessions that took place one after the other during the summer of 2021, in two different places. One was hosted at the Eben-Ezer tower in Bassenge, Belgium, the other at the Bidston Observatory just outside Liverpool, UK . Both settings were approached as instruments to reconsider the modes of connection, observation and story-making they foster in relation with their wider historical, geographical, social, ecological, political and economical contexts. (end citation)

Our three voices, and narratives, are characters with different materialities. Rock is one, in its multiple, porous, breathing, extracted and exploited existences. Another is the gas nitrogen, whose role is shifting as rocks story changes. The third is a matrixial perspective, that brings our attention to borders and transferences between us. The tour began on top of the tower, then moved down to the stairs leading to it, a large pile of rocks and an old mine. The audience was added to a group chat on Signal in which audio fragments of the three characters were shared throughout the walk. The tour ended with a sound meditation by Pauline Oliveros in the mine.

We did an iteration of this performance for the group exhibition ‘Unfolding Down Dwars Delà’ in the weekend of 16-18th of December 2021 in SeeU, Etterbeek. In this space we shared debris from the live moment of the tour, in the form of props, sound and our script. Stoney soaps presented here confused senses, and could be carried away by visitors.

Graphic design

Graphic design and I haven’t always been friends, although I can feel we’re growing closer again. Working as a freelance designer, I can feel how these skills inform a lot how I work with performance and scenography. When thinking about alter ego’s and role play, I often fall back on making moodbards as I would do for clients when designing their branding.

I also think a lot through images and color. Through making images and collages I get visualisations of a cosmology or imaginary in my head. Through methods of visualisation I can see more clearly affinities between different holes in the net that symbolises my research. Through visualising I find it easier to think about stories in the research too.

On Coloniality, mentoring and publication with Nontsikelelo Mutiti

How to break loose from the grid? How to find a place to design from, a place of familiarity, something I know? How to work with what’s around and ‘make’ from this specific locality? How to relate to graphic design discourse without being burdened by it? These questions informed me during the process of making the design for our event ‘On Coloniality’ that took place from November 10-13th, 2021 in Brussels, Belgium.

Design comes with the responsibility of directing people’s attention. I find that devastating. It’s a source of magic, to guide someones thoughts, and I have difficulties to negotiate that power.

In September I started teaching a Typography 1 course at Paris College of Art. An engagement that sparked my interest in typography and its political potency. Preparing classes, and meanwhile structuring my thoughts about typography, activated a renewed joy and curiosity in the subject. Seeing the mainly white, male graphic design canon made me aware of the importance to speak from a certain position. I started thinking about the position that I work and teach from.

That spacial position was the fundament for the design of the visuals for our event ‘On Coloniality’. I started to work with what was lying around. I used scraps from brochures and folders of venues that we visited in preparation for the event. The biscuits and corn crackers I ate continuously got their own place in the design. I felt the urge to process the materials from the preparations into the design.

I was inspired by Nontsikelelo Mutiti, who’m I had the honor to meet for a mentoring in the a.pass programme. Nontsikelelo (among many other things) works with hair braiding as a communication technology to talk with her black community. Her way of working reminded me of the affectivity of communication design. How our communication becomes recognizable by the way it appears to our kin and communities.

As Nontsikelelo says in our conversation: her education was a training in reproduction. Coloniality aims to make people reproduce what the knowledge-holder already knows. Students are not always trained into formulating their own thoughts. Consciously are not, my design education made me belief I had to reproduce a standard I had no understanding of. I feel this design process was a first step to untangle and get loose from those believes. To compost the thoughts I hold on what design is supposed to be, and find a more synced place to work from.

I published a zine that contains a 3 hour conversation I had with Nontsikelelo Mutiti covering different topics around coloniality in graphic design. We talk about books as objects of power, about design education, about reading and about who’s still doing minimal design?

performative publishing

Autotheory Gathering at ZSenne ArtLab: Public Program In the context of Block II 2022: Scoring Intimacy of Discursive Others
30 May 2022
posted by: Lilia Mestre

ZSenne ArtLab

27 June 2022

09 July 2022

gathering, seminar, performance

case of: Lilia Mestre

Autotheory Gathering at ZSenne ArtLab: Public Program

For two summer weeks (June 27 – July 10) a.pass is moving to ZSenne ArtLab in downtown Brussels, where it organizes a gathering around autotheory that brings together several approaches to the term and its relation to artistic research practices. The program includes several working sessions, a reading group, a programme of performances, and is curated by Lilia Mestre and Goda Palekaitė. To set a theoretical framework, a two-day workshop will be offered by Maria Gil Ulldemolins who will facilitate a selected library and methodological tools to be further explored during the two weeks. Associated researchers of a.pass Research Center – Gosie Vervloessem, Simon Asencio, Rareş Crăiuţ and Vijai Maia Patchineelam – will present their current processes. Finally, a.pass alumni who engage with autotheory in their practice will present their recent work in a series of performances and conversations open to the public: Chloe Chignell, Aubrey Birch, Eleanor Ivory Weber, Pia Louwerens, Marialena Marouda with Charlie Usher, Flávio Rodrigo and Philippine Hoegen, Vladimir Miller, Gary Farelly and Adrijana Gvozdenović.

SCHEDULE

28 and 29 June: Workshop Maria Gil Ulldemolins [10:00-17:00]

30 June: and 1 July: How to say my name Rareş Crăiuţ [June 30 at 11:00 & July 1 at 19:00 - duration 1h]

2 July: Performance Flávio Rodrigo and Philippine Hoegen [17:00-19:00]

6 July: Online talk Alex Arteaga and Emma Cocker [cancelled]

6 July: Working session Gosie Vervloessem and Simon Asencio [14:00-18:00]

7 July: Working session Kin(s)Score a.pass program https://apass.be/kinship-score/ [14:00-19:00]

8 July: Performances and book presentation Pia Louwerens, Marialena Marouda, Charlie Usher and Vijai Maia Pachineelam [19:00-21:30]

9 July: Performances Chloe Chignell, Aubrey Birch, Eleanor Ivory Weber [18:00-21:00]

DETAILED PROGRAM

28 and 29 June [10:00-17:00]

Maria Gil Ulldemolins: The Autotheory Library

For this two day workshop, MariaI puts together a library of samples of autotheoretical (or autotheory-adjacent) texts. The group will read them and discuss them collectively, without rush, meandering wherever it is of interest for the participants’ and their practices. The aim is triple: to understand the very basics of what autotheory is understood to be up to now; to tentatively look at other hybrid works that might compliment it; and, last but not least, to make time for each participant to reflect on if and how autotheory might inform or challenge their own work. Participants will be able to permanently “borrow” from the library excerpts of the works, so they can take home a collected reader for their reference. The whole experience intends to highlight how autotheoretical narrators weave an intellectual and intimate network of relations; and consequently make time to read, think, and share as a collective, too.

*

30 June and 1 July [June 30 at 11:00 & July 1 at 19:00 - duration 1h]

Rareș Crăiuț and others: How to say my name?

For this gathering, Rareș will talk about the combination of art, research, narrative and food. First through his artistic research practice but also through 'CofetARia', a project hosted at a.pass, where he is also Associate Researcher. In his practice, Rareș works with cakes, and pastries as non-human collaborators in artistic contexts. He will address the topics of science and narrative, as well as the accessibility to research.

Cakes are generally more performative than other types of food and make it easier for humans to understand and feel the agency of food. Working with alimentary matter and live performance, CofetARia is an eating performance, at the confluence of durational practices like performance and baking.

*

2 July [17:00-19:00]

Flávio Rodrigo and Philippine Hoegen: On Versions/ NÓS

Flávio and Philippine will present a performance and conversation created collaboratively for this occasion. They take this encounter as an opportunity to relate their practices to each other('s body) in the importance they give to recognising that they exist as different selves. This performance takes the shape of a working session in which the performers and researchers borrow and lend each other’s dispositives of autotheory, putting them at each other’s disposal in a negotiated time and space.

David is a person(a) and practice of versioning, who first came into being as a version of Philippine, an exploration of who Philippine could be as a man with a beard, how they could move and be in the world and how the world would respond. David consists of different aspects and objects, one of them being a voice. In this working session David's voice seeks residence in a new body, an experience that confuses and excites him, and that recreates him in an uncertain game of determining and being determined.

Flavio, by incorporating this other voice, finds himself inhabiting his own body from a new perspective. The cohabitation leads to a different understanding and positioning of his body, with new layers of perception and performative gestures. David becomes a zone in between, where their bodies and practices cross and inhabit the same territory for a while, leading and being led, proposing and being proposed to, acting and reacting to David's mediation.

The organic devices that our bodies are, and the sound and motion they create, as well as the synthetic devices such as speakers, sound processors and projectors, and the ephemeral devices such as concepts and protocols - will enable this exchange. They will allow mirroring, resonance, vibrations and echoes that constitute the necessary elements for the research process to begin. This performance proposes to see mirrors, recordings and reproductions as ideas and gestures that function in both practices as forms of interlocution with oneself, in order to actualise or confirm the perception of the self as a multitude of selves. Such interlocution produces autotheoretical reflection and becomes a methodology for artistic research.

*

6 July [cancelled]

Alex Arteaga and Emma Cocker: Online talk about language practices in artistic research

Both Emma and Alex are part of Research Groups concerned with language practices in Artistic Research. They will speak from their perspectives and practices within several academic contexts. How do language-based artistic research practices relate to other research practices? What are the motivations, needs, desires, and aims that lead to establish these correspondences? How are the practices in mutual touch affected, modified, influenced, transformed? How do these connections, entanglements and intertwinements contribute to achieve the research goals? How do they affect the unfolding of research processes?

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6th July [14:00-18:00]

Gosie Vervlossem and Simon Asencio: Autheority

The notion of textual agency refers to the capacity displayed by texts to do things in various circumstances. In other words, text might be doing something else then simply conveying meaning. Text is equally reading you. Text performs you. Ultimately text might suggest methodologies for its own study: a study from which you might not be able to return without losing a feather.

As part of the Research Center Cycle 3, Gosie Vervloessem and Simon Asencio, have been looking into methodologies for studying the agents of text through collective reading practice, role play and infused hallucination to examine the performances they enable. They have based their research on the Southern Reach Trilogy by Jeff Vandemeer, a sci-fi, eco-horror and eerie fiction and engaged in a process of reading the book by the means it proposes. Southern Reach Trilogy plots the story of a research unit studying a mysterious substance/agent/force/landscape that takes over and re-writes whatever and whoever engages with it: the researchers of Area X end up becoming the subject of their research. There is no objectivity whatsoever left.

Authority is the title of the second book in the Area X trilogy. The book takes place in the research unit Southern Reach, exploring aspects of institutional paranoia, infrastructural and architectural labyrinths, secrecy and bureaucratic anxiety. Authority follows the main protagonist Control, the new director of Southern Reach while he leads interrogations of staff and former expeditions researchers. Conspiracy and paranoia are rampant. To access Authority they will use the method of lecture par arpentage* and the format of the interrogatory. Chapters will interrogate each other on the plots and holes of the book. The interrogatories will take place during four hours on June 6 during a public event situation. The interrogatories will be transcribed live by a transcriber.

The interrogatories:

Vijai Maia Patchineelam and Adrijana Gvozdenović as Incantations (Chapter 1)

Simon Asencio, Gosie Vervloessem and Gary Farrelly as Rites (Chapter 2)

Pia Louwerens as Hauntings (Chapter 3)

Vladimir Miller as Afterlife (Chapter 4)

* Lecture par arpentage is a method in which participants read one part of a book each and gather to report and reconstruct the book together.

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8 July [19:00-21:30]

Pia Louwerens, Marialena Marouda, Charlie Usher and Vijai Maia Patchineelam: On Artist as Institution

This evening brings together artists working with the practices of instituting and within institutions. It will comprise Pia’s work as ‘embedded researcher’ in institutional frameworks; Vijai’s Ph.D. research regarding the employment of the artist, as an artist, inside the art institution; and Marialena’s and Charlie’s practice of summoning, hosting and appropriating utterances with the Ocean through establishing The Oceanographies Institute.

The Oceanographies Institute (TOI) studies human-ocean kinships. It gives particular attention to affectual and sensual encounters between those two bodies of water. The Institute therefore explores the relations of hands to mud, ears to the breaking waves, feet to the feeling of sinking, rather than the ocean 'in itself', as if devoid of human presence. It collects, analyzes and reenacts people's personal stories about their encounters with the ocean. TOI is interested in the relations to the ocean of the institutions that it is invited into -and of the people that are part of those institutions. In the case of a.pass and the people that make it up, they have been formative in TOI's coming to be. In their presentation, Marialena and Charlie will revisit some of those early Ocean Conversations and through them trace the parcours of the institute so far. TOI presentations often function as rituals of summoning: the ocean and fellow a.pass researchers and mentors will become characters coming to life in TOI's stories and songs.

For this gathering, Pia will tell a story about a piece that she wrote to be published in a journal on autotheory, but never survived the editing process. She will alternate this with readings from her self-published book I'm Not Sad, The World Is Sad: an autotheoretical, semi-fictional account of a performance artist who lands a part-time job as an Embedded Artistic Researcher in an art institution. The blurb reads: "Invested in queer theory and institutional critique, she sets out to perform the artist 'differently' through a process of negation and passivity, inadvertently causing her relationship with the insitution's curator to grow increasingly speculative and paranoid. Pia dresses her protagonist in the different professional guises of artistic labour. Her experiences as tour guide, security guard, artist, hostess and researcher at different institutions begin to overlap and blend under the name of 'performance'. The result is a fragmented story of paranoid and reparative reading, script and utterance, exposure and vulnerability."

For his presentation, Vijai will present the book, The Artist Job Description, for the Employment of the Artist, as an Artist, Inside the Art Institution published recently by Track Report, Antwerp, in collaboration with OAZA, Zagreb, and a.pass, Brussels. During the presentation, Vijai will read passages from the book in which artist colleagues are referenced as key influences that have helped shape and direct the practice-led research, The Artist Job Description: A Practice Led Artistic Research for the Employment of the Artist, as an Artist, Inside the Art Institution.

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9 July [18:00-21:00]

Aubrey Birch, Chloe Chignell and Eleanor Ivory Weber: On Writing Practices

The Autotheory Gathering will close with performative presentations of three writers and artists working with and on language. Reflecting upon the conventions of Western news media and the practice of reporting, Eleanor will perform a new piece of writing. Choreographically engaging with the space of ZSenne ArtLab, Chloe will present an extract of her Poems and Other Emergencies. Thinking through mineral erotics and linking our bodies with the bodies of more-than-human, Aubrey will propose a cocktail of spiritual calories.

9 July 2022

Eleanor will draw our attention towards reportage, which, in the same movement, bears witness to the world and consumes it. It is also a technique for making equivalences out of what is irreconcilable. In her practice, Eleanor keeps track of the dates when important things happen as a way to remember how the past shows up today. All the while she is trying to understand how repetitions, forgetting and suspended apprehension are equally part of personal and public events, places and products.

Poems and Other Emergencies*

Poems and Other Emergencies by Chloe sits at the intersection of poetry and choreography. Centered on a fictional character The Girl-with-her-tongue-out, the performance questions if it is through language that we find ourselves a body, or through the body that we find language? Embodied voices and voiced bodies weave and echo throughout the space. Where does the word end and her body begin?

Aubrey's Material & Spiritual Calories is a practice that bridges the art of gathering around the table with the geological origins of what we consume. The body’s chemistry is altered both by the material calories of what we eat and the spiritual calories of how we eat, where pleasure and sociality nourish us as much as the proteins, sugars, and amino acids that we need to survive - that we need in order to wake up in the morning, to act, to hope, to protect. Between the immediacy of the meal and the endurance of our mineral origins, the body becomes a site where the ephemeral and the primordial meet in sensory experience.

* performance credits:

Performance and Choreography: Chloe Chignell
Conversation partner: Adriano Wilfert Jensen
Technical Support: Sven Dehens
Thanks: Sven Dehens, Bojana Cvejic, Stefa Goovart, Sabine Cmelinski and a.pass.

Supported By: BUDA Kortrijk, Vlaamse Gemeenschapscommissie, Workspacebrussels, La Balsamine Theatre, GC kriekelaar, Lucy Guerin Inc, Dancehouse Melbourne, Batard Festival Brussels, QL2 dance ACT, Kanuti Gildi Saal, Tallinn, RIMI IMIR (NO), Littérature Etc. and Rencontres Chorégraphique.

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BIOS

Aubrey Birch is a transdisciplinary artist and academic living between Australia & Europe. Working in various mediums, shecreates immersive states that link our bodies in the here-and-now to the deep time of those bodies. Thinking through a mineral erotics and social sensuality, she brings the politics of immersion into contact with the more-than-human. She lives part-time in remote Australia, where she cultivates native and medicinal plants. In Europe, she is a member of a collective taking care of Performing Arts Forum (FR), where she also co-organises the queer feminist event Elsewhere & Otherwise. Her works and collaborations have been presented by institutions like KANAL–Centre Pompidou (BE), MaerzMusik (DE), Shedhalle (CH), rotor Zentrum für zeitgenössische Kunst (AT), Kunsthal Ghent (BE), Theater Neumarkt (CH).

Chloe Chignell is an artist based in Brussels working across text, choreography and publishing. Her work focuses on language within a choreographic and performative frame; she invests in writing as a body building practice, examining the ways in which language makes us up. Chloe graduated from a.pass (BE, 2020) and from the research cycle at P.A.R.T.S (BE, 2018). Since 2019 Chloe co-runs rile* a bookshop and project space for publication and performance with Sven Dehens. Her work has been presented by: Batard Festival (BE, 2019) Saal Biennale (ES 2021), Moving Words Festival (NO 2021), QL2 (AU 2022), KAAP (BE 2022), Littérature etc. (FR 2022), Dancehouse (AU 2016-8), The Kier Choreographic Award (AU 2018) Kottinspektionen (SE 2019) and Venice Biennale of Dance (IT 2017). She currently teaches at ISAC and P.A.R.T.S.

Eleanor Ivory Weber is a writer and artist based in Brussels. Her works expropriate the conventions and styles of Western news media to register and materialise a subjectivity that appears latent in the source. Recently her work has been shown at Kunstverein München (Munich), Maison Pelgrims (Brussels) and Kunsthal Gent (Ghent). In 2021 her essay ‘Australian Others: Penal Logic and the Pandemic’ was published in the literary journal Meanjin (Melbourne). Eleanor holds a Masters in Political Philosophy and Theory from the Université Libre de Bruxelles, and graduated from the Post-Master program at a.pass (advanced performance and scenography studies). She teaches art theory and critical practice at Erg since 2018 and is co-director of Divided Publishing.

Flavio Rodrigo Orzari Ferreira, 39, gay, brazilian, artist, lives in Brussels. He is a performer and psychopedagogue. He holds a Bachelor’s Degree in Scenic Arts from State University of Campinas – UNICAMP (2004), a Master Specialization Degree in Psychopedagogy from FHO – UNIARARAS (2012), a Master Specialization Degree from UCB (2013) and a post-master degree in Performing Arts in A.PASS (Advenced Performing and Scenography Studies – 2020). Master's degree in speculative narration and videography at the École de Recherche Graphique (ERG) - Instituts Saint Luc in Brussels. His latest works as a performer and dramaturg are the solo The Ghost Scar (2019-2022), and the short film Fantasma Pédé (2022). He has worked for over 15 years as an art educator at both public and private Elementary and Secondary Schools. He currently works as a psychopedagogue coordinating a program to help students improve their learning processes at the ERG École de Recherche Graphique in Brussels.

Goda Palekaitė is an artist working in the intersection of contemporary art, performance, artistic research, literature, and anthropology. Her practice evolves around long-term projects exploring the politics of historical narratives, agency of dreams and imagination, social conditions of creativity, and intimacy with historical characters. Some of Goda’s recent projects were titled Anthropomorphic Trouble (in collaboration with Adrijana Gvozdenović), The Strongest Muscle in the Human Body is the Tongue, Architecture of Heaven, Liminal Minds, and Legal Implications of a Dream. They were presented, respectively, at Whitechapel Gallery in London, Kunsthal Gent in Ghent, Centre Tour à Plomb in Brussels, Konstepidemin in Gothenburg and RawArt Gallery in Tel Aviv. In 2020 she published her first book of fictional biographies Schismatics. Goda participated in a.pass’ postgraduate program in 2018-19 and currently is a Ph.D. candidate at Hasselt University and PXL-MAD School of Arts.

Gosie Vervloessem’s artistic research focuses on the position of the researcher in times of multiple crises. Her work faces the challenges that arise within this role, and looks for new ways of producing knowledge. Her practice is an ongoing quest on finding tools to relate to a world that is messy and chaotic. Therefore she juggles with and re-interprets the practices of cooking, digesting, co-digesting, immersion or osmosis, as tools to literally embody that relation. In scrutinizing this relationship she focuses mainly on the concept of nature and tries to unravel the ideas that underpin this concept. In doing that, she identifies herself as a Sick Detective, a character that involves the vegetal kingdom as a possible ally in her research. Her work is highly inspired by plant biology, comic books, horror movies. It is mainly presented as lecture-performance, in the form of workshops or publications.

Lilia Mestre is a performing artist, dramaturge and researcher working mainly in collaborative formats. She has been involved in a.pass since 2008 as Associate Program Curator and Core member (2014-17) and since 2017 as artistic coordinator. Mestre works with scores: inter-subjective set-ups and other chance-induced processes as emancipatory artistic and pedagogical tools, which have been documented in various publications. She is interested in forms of organisation created by and for artistic practice as alternative study processes for social political reflection. She was co-founder and latest coordinator of Art Laboratory Bains Connective in Brussels (1997-2017). Mestre lives and works in Brussels.

Maria Gil Ulldemolins is a postdoc artistic researcher at Hasselt University working on personal and artistic heritage, and interiority and interior architecture. Her doctoral work was a multidisciplinary autotheory on collapsing figures, sparked by the trope of the swooning Virgin in crucifixion imagery; and constructed as a writerly Warburgian atlas. Her practice is mostly hybrid writing that combines scholarly essays with more experimental approaches. She is one of the co-founders of Project Passage, a research line and academic journal that seeks to learn more and promote precisely these autotheoretical and performative writerly practices.

Marialena Marouda works in the intersections between performance, sound art and oral poetry. She studied philosophy and visual arts at Columbia University in New York, USA and continued her studies at the Institute for Applied Theatre Studies at the University of Giessen, Germany. In May 2018 she initiated The Oceanographies Institute (TOI), as part of her research at the Advanced Performance and Scenography Studies Program (a.pass) in Brussels. TOI focuses essentially on the relation between two bodies of water: the human body and the world ocean(s). It gives particular attention to affectual and sensual encounters between the two bodies. The Institute therefore explores the relations of hands to mud, ears to the breaking waves, feet to the feeling of sinking, rather than the ocean “in itself”, as if devoid of human presence. It collects, analyzes and reenacts people's personal stories about their encounters with the ocean. In 2019, composer Charlie Usher joined TOI, letting his practice of song-making flow into the institute‘s work.

Philippine Hoegen is a visual artist living in Brussels. In her multi-stranded, predominantly performative practice, she explores the ways in which we continuously create versions of ourselves, the apparatuses and processes we use for this and what their existence means for our understanding of 'self'. In the past 2 years she has focussed specifically on how this functions in contexts of work. Hoegen approaches performance explicitly as a research strategy: a way of thinking in which the physical is involved. Currently she is a researcher at the HKU Professorship Performative Creative Processes, and CARADT (Centre of Applied Research for Art, Design and Technology) Avans University, with a research project titled Performing Working.

Pia Louwerens is an artistic researcher, artist and writer exploring the performance of artistic production. Through performances and performative texts Louwerens researches how art institutions and the artistic subject — the I who writes, speaks and makes — co-constitute each other. The speculation on what an institutional script would look like, and who are co-authoring, serves as a tool to materialize the mutual reading and writing that occurs. For her performances, Louwerens appropriates performative (para-)artistic frames such as the guided tour, the artist talk, the novel and the workshop. Her practice constitutes a rich intertextual netwerk of anecdotes, events, jokes, theories and citations, which summon and frame each other. Pia has completed a post-master and fellowship programme at a.pass. Next to her artistic practice Louwerens has written texts for De Witte Raaf, Metropolis M, Tubelight and Het Parool. Pia Louwerens lives and works in Brussels.

Since 2012 Rareş Augustin Craiut has been caring out « practice a as research » project (Performing food). The main themes of his artistic research practice are centred around the agency of food and eating and creating conditions to collaborate with Food. He is particularly interested in devices of meaning and affect (Bain-Marie Brunch food performance re-enactment cycle, various locations, ongoing; or Anximentara, Ecole de Rechrche Graphique, Brussels, 2018), and food in artistic and convivial collaborations (Comfort food continuum 2016, Baia-Mare, Romania; or The Terni – Paradisi-Neighborhood- Cookbook, Centro per le Arti Opificio Siri, Terni, 2017). Bread or baked goods are of particular interest with several performance art pieces dedicated to bread (The Transitions, Banis Connective, Brussels, 2017, or Anatomic bread bodies Matera European Capital of culture, Italy, 2019).

Vijai Maia Patchineelam’s artistic practice focuses on the dialogue between the artist and the art institutions. Placing the role of the artist as a worker in the foreground, Vijai’s research-driven artistic practice experiments with and argues for a more permanent role for artists—one in which artists become a constitutive part of the inner workings of art institutions. This displacement of roles is part of a larger trajectory that he has followed in his Ph.D. research at the Royal Academy of Fine Arts Antwerp and the University of Antwerp, “The Artist Job Description: A Practice Led Artistic Research for the Employment of the Artist, as an Artist, Inside the Art Institution.” Vijai is currently an associate researcher in a.pass’ Research Center.

statements for a.pass 03 February 2022
posted by: Lilia Mestre

"We are all very familiar with oppressive education; with its systems of reward and punishment, the stimulus of competition, the naming of the strong and the weak, the encouragement of reproduction by repetition, the reinforcement of norms and normativity, the unquestionability of the accommodating attitude towards the status quo, and its decision-making-educators—who by refusing dialogue—do not organise the people. The very goal of oppressive education isn’t to liberate nor to be liberated but to manipulate, control and generate conformism.

However, there is another sort of education that is precisely based on dialogue; a form of education that doesn’t function as a tool to facilitate anyone’s integration into the logic of the present system. It is the practice of freedom in its most germinating terms; the facilitation of critical thinking, creativity and citizenry.

a.pass is one of such places, of permanent learning and of promotion of such form of education. I was privileged to have been a part of this program and to have developed there much of my understanding of artistic research and art.

I sincerely hope this institution is granted the opportunity to keep on existing and help shape the artistic scene I am a part of."

Luanda Casella. Schrijver en theatermaker. Artist in residence NTGent

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“I arrived at a.pass in the crucial moment of my life and career while searching for a way to combine various interdisciplinary artistic and academic experiences and, thus, to define my research and practice. There, I found a unique environment - rigorous intellectual discourse, dedicated peers and mentors, supportive community, and freedom to work on what I needed at that time. Even though previously engaged in international scenes of visual arts, performance and social sciences, I did not know such a place could exist. Until now I do not know another institution comparable to a.pass, neither in Belgium nor internationally. A.pass was the context where I developed the professional trajectory that I now follow. After and thanks to the post-graduate program of a.pass, I started a PhD in artistic research at Hasselt University (fully funded), published two books, and created performances, films and installations in collaboration with such institutions as Whitechapel Gallery, Delfina Foundation and Arts Catalyst in London, Venice Biennial for Architecture in Venice, Kunsthal Gent, BOZAR Brussels, Konstepidem in Gothenburg, among others. In these projects I often collaborate with artists and researchers whom I encountered through the context of a.pass. I firmly believe the relevance of this institute to be invaluable for the fields of contemporary art, performance and artistic research, as well as its model as an institutional structure to be unique and experimental.”

Goda Palekaite. Artist researcher. Ph.D. candidate at Hasselt University and PXL-MAD School of Arts.

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“Een jaar op a.pass heeft me meer gegeven dan drie jaar reguliere kunstopleiding. Voordat ik naar a.pass ging dacht ik niet dat het mogelijk is: les krijgen van échte kunstenaars. In vergelijking met a.pass waren mijn jaren op theaterschool een omweg vol met vast benoemde docenten die te ver van de kunstwereld verwijderd waren. Juist doordat a.pass een uniek, steeds veranderende en hybride school is die niet onder één noemer te vatten is, slaagt de opleiding er beter in om in te spelen op de veranderende wereld. Participatie is er geen loos woord: participanten en docenten kunnen de vorm van de opleiding permanent bevragen en verscherpen. a.pass uit België halen betekent een enorme en onmiddellijke verschraling van ons kunstenveld.”

Jozef Wouters. Scenograaf en theatermaker. Winnaar Ultima Podiumkunsten 2019 met Decoratelier

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"As Brussel's only learning environment focused on artistic research and performance, a.pass serves a unique and irreplaceable function in the city. My work has been transformed by the intensive learning experience I've had there. It's more than just an institution, it's an international community coalesced around principals of rigor, collaboration and care. It gave me the confidence to emphasize knowledge production and performativity as the core strategies in my own art teaching practice."

Gary Farrelly. Beeldend kunstenaar, performer en pedagoog bij La Cambre.

*

"As a past researcher at a.pass I would like to express my disdain and concern over the decision of the Ministry of Education to withdraw their support from the insitution. My time at a.pass has been a period of incredible growth as artist, researcher and in my apprach to pedagogy in the arts. The research I started there have since resulted in projects & research supported locally, nationally, internationally by funders as well as prestigious institutions in Belgium and abroad and continues to fuel my practice and thinking. I strongly believe that a.pass is a unique institution in Europe for the quality & rigour in their pedagogical approach and vocabulary of methodologies that represent an incalculable cultural value in its own right. Beyond this collective value a.pass is also a rich and diverse environement for individual artistic researches to flourish that not only allowed me access to an incredible breadth of thinking and practices, establish new collaborations but also continues and will continue to feed my research and practice multiplying manifold the investment of the ministry and adding values be they academic, cultural, financial, artistic, emotional to Belgian academia, the Belgian state and its people. As a resident of Brussels, as an artist, as independent researcher, as an alumni of a.pass and as a European citizen I call on the Ministry to reverse their decision."

Eszter Nemethi, artist, curator

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"I was a participant in a.pass in 2014 and it was an adrenaline injection into my practice. Vague ideas transformed into solid ground for a collaborative performative practice and it was a strong and formative influence also on my work as a teacher. Besides being an invaluable place of research and education, a.pass offers it's alumni a professional community that uniquely reinforces their work and careers. In this way it is a strong, constitutive player in the whole Belgian (performance) art field."

Philippine Hoegen, artist, educator

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“Als internationaal kunstenfestival met een sterke interesse voor artistieke pedagogie zijn we bijzonder bedroefd over het nieuws dat a.pass zijn werkingsmiddelen zal verliezen. Het ondoordacht en lichtzinnig schrappen van een artistieke onderzoeksinstelling als a.pass is een totale verarming van het kunstschoollandschap. Als we de toekomst van het Vlaamse kunstenveld willen bestendigen dan moet er blijvend geïnvesteerd worden in verschillende vormen van artistiek onderwijs. a.pass is daar voor ons een cruciaal en onvervangbaar onderdeel van.”

Dries Douibi, artistiek directeur KUNSTENFESTIVALDESARTS

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“Elk hedendaags artistiek ecosysteem heeft behoefte aan infrastructuur voor artistiek onderzoek. Sinds 20 jaar heeft Vlaanderen dit stapsgewijs verankerd in de grote academische onderwijskoepels. Sinds 14 jaar bestaat er een onafhankelijk, klein instituut, a.pass, wat fungeert als een internationaal laboratorium voor individueel onderzoek in een omgeving die zelforganisatie en solidariteit cultiveert. A.pass is daarenboven een unieke reflectiekamer over de methodieken en de ethiek van onderzoek. A.pass is een voorland, een stukje van dat ecosysteem dat bewezen heeft bijzonder goed in staat te zijn om het artistiek én het academisch veld te irrigeren met onvermoede voedingsstoffen. Zonder a.pass zou het programma van een huis als Kaaitheater verschralen.”

Barbara Van Lindt, algemeen en artistiek coördinator KAAITHEATER

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"This is striking and sad news: the Flemish government stops the support for a.pass artistic research school, and also for HISK/Hoger Instituut voor Schone Kunsten/Higher Institute for Fine Arts. At the same time they decided to continue and increase the support for two other educational institutions: the International Opera Academy and the Orpheus Institute. Both institutions are focussed on western classical and contemporary forms of music.

The political choice is clear, and is probably exemplary for the direction the Flemish arts scene is evolving to the next years: real experiment, more dissident or difficult developments of artistic practices are cancelled in favour of frictionless, bourgeois ways of relating to art. I am not calling out opera and music research, don’t misunderstand me here, my plea is to support different educational views on art and access to different ways of relating to art. This government has decided to slowly but surely cancel out a vivid and (politically) more critical part of the arts scene. Yes, we knew this already, now we see it in action."

Michiel Vandevelde, artist, dancer

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“Als commissie schreven we een inhoudelijk advies dat a.pass met een goed tot zeer goed rapport richting een toekomst loodst, waarbij een stopzetting van subsidiëring nooit ter sprake is gekomen en voor ons nooit op de agenda stond. In dit rapport beschrijven we op een constructieve en positieve manier hoe a.pass functioneert. Dit rapport kwam tot stand na het doornemen van hun benchmarking, analyse van de voorbije jaren, plannen voor de toekomst en inspirerende gesprekken met (ex-)studenten, mentoren, management, bestuur en collega’s uit het veld. We zijn dan ook verbaasd en teleurgesteld dat de minister dit gunstige advies naast zich neer heeft gelegd.”

An Vandermeulen & Mira Sanders (evaluatiecommissie)

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“It is with shock and sadness that we receive the news that Minister Weyts of Education will not prolong the agreement with HISK and a.pass starting 2024. The reason given for this decision is the lack of added value to the ecosystem of educational art institutes in Flanders. As director of the Jan van Eyck Academie in Maastricht I can only say that this is far from the truth and this decision will be a blow to the network of post academic institutes in Europe. HISK and a.pass are part of the postacademic ecosystem and fill in just as all the other post academic institutes the gap between educational/academic and artistic practice. This is the reason why so many international artists find their way to Belgium, The Netherlands and Germany. There are no such institutes available in the world. Northern Europe has played a significant and leading role in nurturing and sustaining institutes like these for over 150 years starting with the Rijksacademy in Amsterdam. Also, postacademies push the narrative and discourse of artistic and artistic research practice internationally. This will be a blow to both fellow institutes and artists alike. I hope sincerely that Minister Weyts will reconsider his decision and will allow HISK and a.pass play the important role that they have been doing for so many years.”

Hicham Khalidi - directeur Jan Van Eyck Academie

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"a·pass has been coming to PAF every year as part of its research curriculum. The dedication towards experimental forms of education, practices of collective organization and the politicization of artistic research, makes it an invaluable institution in the landscape of school and educational programmes.”

Simon Asencio, performing artist and pedagog. On the behalf of PAF - Performing Arts Forum - Saint-Erme, France

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"What I found in a.pass is the art school I imagined to be part of when I first thought of becoming an artist. It just took me 10 years to get there. My art education begins at the Faculty of Fine Arts of Montenegro, through exchange programs in art schools in Vienna and Metz, Master's degree in Luca School of Art Brussels, postmasters in St Lucas in Antwerp, to having a research position at the Royal Academy of Fine Arts in Antwerp. I can say with certainty that only after a.pass I gained the tools and confidence to be the artist I want to be. This is due to the experimental structure of a.pass that makes it a special place (and that transcends the borders of Belgium) - a well thought structure that allows a nonvertical approach to teaching, an open and transparent process that encourages all the participants to devote themselves not only to develop their own work but to do so by taking part in each other's practices, while they are co-making the institution they are part of. I think that to manage this way of working and to become this kind of institution it takes years of hard work and risk-taking, where governmental support is of crucial importance.

Also, a.pass managed to create a truly transdisciplinary environment, focussing on the performativity of artistic research and the methods of sharing knowledge. This I experienced only as an aim of artistic research programs developing today in Schools of Art. Needless to say that visual art schools are far from this achievement as they are becoming more of incubators for only specific kind of artist and art production, falling under pressure and influence of art market demands. a.pass is not just a program to go though, a step in the career, but it is an artist-run educational platform that for sure wouldn't be able to develop as such if merged within bigger structures of the School of Art.

a.pass is for me not only a program I took part in, but it is also a base experience for a belief that things can be done differently and that this world can become a less hostile place through artistic means."

Adrijana Gvozdenović, artist

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"It’s very sad for me to read that the subsidy for a.pass will not continue. In January of 2012 I joined a.pass as a researcher. The time I spend at a.pass was extremely beneficial; a.pass widened my understanding of artistic research, pushed me to better explain my practice, and gave me the courage to articulate and share my research. I’m very grateful for that time and the connections made there. In a complex world we need more places like a.pass not less."

Elizabeth Ward, choreographer, performer, dancer

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"I attended a.pass in 2017 and 2018, and graduated in February 2019. Without a.pass I simply don't think I would be where I am today as an artist. I learned a lot from the teachers and peers in my program. The context of a.pass (including ongoing feedback, presentation moments, space, time, research trips, budget and one-on-one mentoring support) permitted me to try new things and test out new and experimental formats, within a supportive and critical environment. a.pass provided a crucial developing ground for me to better understand my artistic practice, research methodology and needs. a.pass encourages its participants to connect with other practitioners and institutions in Belgium, and this is a strong aspect of the learning offered. The presentation of my graduation piece was held at Hectolitre, Brussels, and was organised collaboratively with two peers from my cohort. The collaboration was an important part of what made that event so meaningful. We were supported to make an audio publication together, and conceive a coherent program for our three practices, creating something none of us could have managed alone. Held on two evenings, there was a large public present to experience our event, and the three jury members subsequent feedback was invaluable. This marked a significant moment for me. Since graduating, I have continued my artistic research and consistently been invited to present performances and publish writing in Belgium and abroad. The dedicated and ongoing feedback I received during the period of my study at a.pass was instrumental to the evolution of my artistic research. The community of a.pass students and alumni is strong and ever-growing; it is a diverse group of people whose coming together makes for a unique study program, not only in Belgium but internationally. The close and unpredictable encounters with artist researchers from different disciplines and backgrounds is rare and must be valued highly. a.pass creates a veritable surplus for the artistic, cultural and educational sphere in Belgium."

Eleanor Ivory Weber, Brussels-based artist, a.pass Post-Master graduate

*

"This decision is a proof of incompetence by the Ministry when it comes to understanding the information and documentation they demand and are provided with. It is evident that those in power have horrifying little to no knowledge about their own cultural fields."

Heike Langsdorf - radical_hope - a.pass alumna, artist and pedagog in KASK

*

"Minister Ben Weyts should understand the importance of a.pass for the richly networked ecology of the Belgian art field, where bigger and smaller institutions constantly nourish each other. I experienced the value of the a.pass program from close by in 2016-17. The careful pedagogy helped me to start developing my own artistic practice, next to working as a dramaturge for other artists, amongst which some a.pass alumni such as Heike Langsdorf, Luanda Casella and Jozef Wouters."

Sébastien Hendrickx, performing artist, dramaturge, art critic

*

"I would like to testify to the great importance of the a.pass post-master program in the development of my artistic research and its outreach in Europe since 2016. It is now supporting other artistic researches in dance, performance and documentation through publications like "Mind the dance" a digital publication of REFLEX Europe, 3 years EU-project (2018), Body in Revolt, ICK Amsterdam Online Magazine (2017) and presented in renown European dance festivals and Arts institutions a.o: Charleroi Dance, Brussels (2021); Royal Conservatory of Antwerp-master program (2020 -2021) Independent Dance, London (2019); Kaaïstudio, Brussels (2018), ImpulzTanz, Vienna (2018; 2017; 2016); KASK school of Arts, Gent (2021-2018)."

Anouk Llaurens, dancer, artist, researcher in dance and pedagogue

*

"Participating in the a.pass past-master program has been hugely important for my practice. It is one of the best environments I can imagine for an artist of maker to develop and improve their critical thinking. Especially the exchange between the different fields within the arts is very special and contributes in making anyone a better and more complete artist. At least that counts for me, since my end presentation in September 2019, I've become a curator, fund raiser and a teacher and a much more complete artist. I am slowly finding my position with the international art scene and art market and turned my practice into a much more sustainable enterprise."

Maurice Meewisse, artist, curator

*

"Since 2015 a.pass offers me a unique pedagogical method and an international platform that provides the guidance of highly qualified professionals in the arts, culture, theory and sciences. Based on self organization, transdisciplinary peer exchange and multicultural community care, I find the freedom and trust to experiment with my creative, intellectual and production interests in a safe space. This has allowed me to find my research methodologies, strengthen my art practice and work, develop publishing, teaching, mentoring and curating capacities. In other words, to position my profession and be someone constructive in society."

Isabel Burr Raty, artist

*

"I have been an associate researcher at a.pass in 2018/19 and this period of time had such an influence on my practice and on my desires in regards to where I want my work to go, and whereto I want to develop as an artist and as a human being. I had the feeling already that there is something very unique and something very special happening at a.pass when I partly joined one of their blocks as a visitors, a block that was topic-wise very much connected to my practice. And this vague feeling proved so to be so true. It is hard to put this in words. As a visual artist and artist researcher I seem to have a difficult, challenging etc relationship with language. I experienced a.pass a a ‚fermenting‘ place, as a very fertile ground for other kinds of thinking, making, doing to emerge, to imagine other kinds of futures so desperately needed. One major trajectory in this is collaboration and community. ‚We are not all and the same but we are in this together‘. Coming from an art education that mostly teaches very individualistic approaches to art practices, it was so revealing to experience a.pass and their collaborative teaching and learning methods in the making. Last year I had the honour to curate a block as well together with my research cycle I fellows, and I again the experiences I made, the conversations we had, the things we had done together with the people at a.pass and the participants is now very much influencing how I want to approach working, thinking, doing in my practice based PhD, which is mainly collaborative. I have quite a hard journey in front of me. Learning how to truly collaborate and work together is not easily done when one went through all the individualised art and other higher educations. But a.pass gave me the hope and the energy and the passion and the joy to really trying it, to seeing not onl the benefits but the needs to do so. Loosing a.pass as a psotmaster education institution will create such a loss and leave such a hole within the educational field of artistic knowledge making etc., and I dread to think of the consequences this will entail. Within the spirit of a.pass I still hope, however, that we will be able to change the course and continue supporting this amazing, ideosyncratic and so needed institution."

Antye Guenther, visual artist

*

"I participated to the a.pass post-master program between October 2018 and January 2020. My experience in the frame of this institution has been that of an extraordinary exposure to critical thought and radical imagination. Not only in the context of a.pass I found a context to get in touch with the cutting edge of artistic research within an heterogeneous, international and rich group of peers and tutors, but I found also that the ever-changing and ever-challenging environment of the program regarded also the organization of the program itself. I have never met or heard, before or after my stay in a.pass, such a radical self-critical approach within an established art education institution: the program itself was a wider research project of which the participants were part of, getting influenced by it but also shaping it with their collective and individual presence. I believe that this specific fluid and self-critical approach points at the roots of what is at stake in the practice of artistic research and should be a precious model to think of its institutionalization in the context of art education - the presence of which constitutes undoubtedly a priceless treasure for Brussels cultural scene. The a.pass post-master program led me to re-imagine education, community and artistic practice as mismatched from what is already existing, to suspend given knowledge to foster the imagination of new possible realities, which I believe to be the very core of the role of "school" as an institution within our society."

Piero Ramella, visual artist and performer

*

"Small is Beautiful.

I joined a.pass in 2014, not knowing how much it would influence my practice, and how much of a large and extended family such a small organisation would connect me to. On a personal and artistic level, and through their subtly inquisitive, and insistently open approach to pedagogy, I was able to develop the courage to explore ways of presenting my work, and this is the reason I am where I am today. What I learned from people at a.pass, I keep very close to me.

We don’t only need traditional art academies, or the big names to which art schools are attached. These places may not be open to risk, but at a.pass, every problem is an opportunity to evaluate and reconsider the pedagogical framework that enables learning in ways that are present; present in the community, in the garden, in the city, in the performance space, etc. There is a clear commitment to community and sharing, in negotiating the decisions of how to learn together, and in publishing this information for others to learn from it.

While these may not be the most sought-after terms of engagement for politicians and economists, they are the terms of everyday life in any community. a.pass gives people tools for collective working, thinking, living, and making. We need these tools to re-think our relationships to the worlds we inhabit, worlds that are under threat because of the individualistic and money-driven attitudes that dominated our lives for too long.

a.pass is not just in Belgium, it is in Spain, in Romania, in Turkey, in Sweden, in Palestine, in Germany it is in Jordan, in Iran, in Serbia, in Canada, in Brazil, in Holland, in France, in Poland, in Italy, in Mexico, in the USA, in Portugal, in Ruwanda, and Iceland—to name just a few. a.pass is what puts Belgium on the international art map. Decisions to cut it out of the picture should be in consultation with the people who thrive from it, not for the furthest person from its realities. We want a more collective approach to political decisions."

Samah Hijawi, artist and phd researcher

*

"In my experience, the unique added value of a.pass is unquestionable.

Personally, a.pass has had an instrumental function in my artistic career, giving space and time to develop my artistic practice and the opportunity to make connections with colleagues and professionals in my field. The artistic developments I achieved during my time at a.pass became the pillars of my artistic practice. The works I made during a.pass allowed me to leap my practice further into unknown places. The personal connections I made in a.pass are still very important to me personally and professionally. Since being at a.pass, I started teaching at Luca School of Arts in Brussels where I am also a PhD candidate, and I participated in several exhibitions and events in the Flemish art scene.

Finally, a.pass is a pilar in its field, gathering artists from different disciplines into a truly unique institution. The artists that are formed in this institution are fresh, original, special artists, that together generate an artistic scene which is extremely valuable to the Flemish art scene as a whole.

To cut funding from a.pass is to cut out the core of a vivid and diverse art community."

Sofia Caesar, visual artist

*

“As one of the invited international peers involved in the benchmarking process initiated by a.pass in 2019, I want to express my support to a.pass and protest in the situation where the Ministry of Education has decided to cut the funding of a.pass. I am shocked to hear that the Ministry of Education uses “negative advice” coming from peers as an argument. If this refers to the benchmarking process I was involved in, it is clearly a grave misinterpretation.
In my view, the operational and pedagogical foundation of a.pass that involves dynamic intertwining of self-organisation and collaboration for both the postgraduate and the research centre programs has proven highly relevant and successful. After a long phase of institutional legitimation struggles the international field of artistic research is actively looking for new forms of organisation and ways of engaging with the professional art field beyond the university system. In this situation, a.pass appears as a significant forerunner and should be seen as one of the cutting edge institutions in the field.
Cutting the a.pass funding appears to me very short-sighted. I hope the decisions concerning this can still be reconsidered.”

Mika Elo, Professor of Artistic Research, Academy of Fine Arts / University of the Arts Helsinki Finland

*

"It would be an immense loss to the landscape of art education if a.pass would close its doors!! For me, the time I spent at a.pass was very important, it introduced me to new perspectives on art making and artistic research. a.pass gave me constructive tools to understand and articulate my practice, in a supportive and challenging manner. I most appreciate the way we have learned with and from each other on equal terms, through our own and shared desires and concerns. I have been nourished with stirring moments, insights and questions which are still unfolding. I experienced it as a place open to experimenting, failing, falling, suffering, laughing, exploding, resting, resisting, doubting, and emancipating. places with this kind of freedom are of highest value to the art world. Don’t want to have missed my time there – especially with all the wonderful and inspiring people that I know thanks to this place – it is an essential ground to the work i’m doing now."

Agnes Schneidewind, artist

*

"I was privileged to be one of a.pass's first participants, witnessing the growth and impact that a.pass has had in the artistic community over the years of its existence; an impact that has proven to have national and international reach. I have continued to be present as a mentor, curator and research associate because a.pass has become a catalyst for dedicated, open and inspiring people. For most, a year at a.pass has been a career and a personal turning point. It has given me the opportunity to carve out a personal way of doing research and producing work, a chance to bring theory and practice together that my previous master's degree, a year of research at University and a year at Fine Arts Academy did not grant me. At a.pass, I met peers with whom I continue to work and discuss, people who over the years remain intellectual and personal references, weaving a network of relationships in which Brussels functions as a focal point.

a.pass is an institution that keeps the dialogue between old and new alumni open, that is not afraid to rethink itself, that is not blind to systemic power dynamics and oppressive habits, that is made up of people who care about each other, about diversity in knowledge production, about interdisciplinary and critical thinking. If we are in a world that needs to change, we need the ability and the courage to look into it, not shut it down."

Sara Manente, artist

*

"It is known that the future is a big question mark. Apart from the many crises we know, many will come that will again shake our grounds. Some authors say that in the future there will be a new class of people - the useless class - that are those that do not find a place in the work market because Artificial Intelligence will do all for us. To cope with this, the author's advice is to redirect educations' s purpose towards emotional education rather than the acquisition of specialized knowledge, so that humans learn to cope with change and find new interests and occupations.

I start this statement of support in this way because a.pass has been a place where, me, a specialised professional in contemporary dance in middle career, has been invited to explore issues that little or nothing had to do with my practice as a dancer, and from that, develop new entries to my body practice. I started a.pass when I was 39 years old, and previous to that, I studied dance in many different institutions. I started studying dance at 8 years old, and since then I never stopped. I did a dance school in Mozambique for 1 years, then a full dance school for 6 years in Santiago de Chile and I ended up in P.A.R.T.S doing 3 more years. I studied a lot because I wanted to know my theme well. I worked as a freelance dancer with many independent makers of the European dance scene and also with some very well known established choreographers. But throughout that journey, I also developed my own choreographic work, even though in a much more shy manner than with my career as a dancer. In my personal biography I am also an ex -exilied of the Pinochet dictatorship, and daughter of a committed left wing activist's parents in Chile. This political heritage accompanies my life, the reason why I studied Political Science at ULB Belgium and then I did a master in Art and Politics in Goldsmiths London . All this cv like text to explain that what allowed all those studies and personal reality to make sense, was what I could accomplish in a.pass, that without the trust that mentors and colleagues in a.pass gave me in my research project, it wouldn't have been able to happen. My research looked into the ways laws and norms choreograph the social body, and with this research I have managed to move back to Chile and develop the project further. I have taught secondary students a non-traditional dance or body class, where I have invited them to explore the way their bodies are subjected to norms. The class was given in the context of civics education class, where apart from learning how the country is organized, they have managed to integrate politics to their bodies and observe themselves through the lense of the ways power operates in their life, movements and actions. The same class was given to a labour union of cleaning ladies, where apart from being able to rest their tired bodies from the repetitive movement of cleaning by making other movements, they have explored the way their workplace is filled with domestic rules that aren't necessarily the ones they agree upon. These classes were interrupted with the Covid crisis but my plan is to do them again as I believe they create spaces of micro-emancipations where the sensorial, the mental, the private and the public, dialogue.

I started this statement of support talking about the advice an author gives to the potentially useless class that will exist in the near future. A.pass has impacted my future becomings in a way that has vitalized it by giving me tools for creativity, finding solutions and allowing me to test out possibilities. The emotional educations i have managed to learn from my experience in a.pass is based in thinking that every thought is important and useful; that any opinion is worth listening and answering; that any project is an input; that colleagues are not enemies but collaborators; that intuition and theory are equality important; that knowledge materialized in a practice still has a lot to say, and it is not necessarily bounded to an aesthetical function; that artist have a role in the creation of happiness and wellbeing of society; and that artists are here to stay!"

Varinia Canto Vila, artist, dancer, choreographer

*

"Outside of the Bologna logic of BA; MA or PhD and outside of titles and diploma requirements, a.pass looks for the criticism of the doing, of the practice.

Inside of the capital of the European Union, a.pass has a fee potentially accessible to countries which currencies are not in euros. I am referring here at the fact that the Latin-American community that I have met in a.pass is numerous and grandiloquent: I met people from Brazil, Uruguay, Chile, Argentina, Mexico, Ecuador.

Inside of Brussels, a.pass is as diverse as the city which host it."

Caterina Mora, artist, dancer

*

"a.pass is exemplary in forms of collective organization and through this changes the shape of artistic practices and their role in society. What I took from a.pass is that we should learn from each other and the best way to do that is to leave space for initiative, plurality, and deliberation. 'We are in this together' is a valuable lesson to learn, a.pass is a place where this is practiced and reflected upon every day, in this way artistic practices are redefined and that is what post-graduate education is about. The artists engaged in a.pass take these experiences with them, in their work and to their audiences, as a result the question 'we are in this together, now what?' becomes public and that is one of the roles art should take."

Rob Ritzen, artist, curator of That Might Be Right,

*

"The artistic research program at a.pass was a turning point in my personal, political, and artistic life. The questions raised by this process are crucial to the definition of my artistic-political identity. The environment built up over all these years is one of the rare grounds for deep reflection on the practice and theory of performance. Losing a.pass means that we have entered a cultural and educational recession. It affects not only Belgium, but the entire international artistic community that finds in a.pass an asylum in these obscure times."

Flavio Rodrigo, artist

*

The context of rigorous examination, practical exploration and support in the construction Of methodology for research gave the groundings for a robust practice that is now gaining interest and continues to develop in commercial and community contexts across the UK and further afield.

a.pass is a unique institution uniquely situated both geographically and in terms of the intersectional artistic/methodological/political and philosophical preoccupations that it holds as valued.

I am incredibly disturbed to hear that the institutes money has been cut and that it will not be able to continue to support artist researchers in vital, pivotal moments in their careers.

I am without doubt that a.pass enriches the European artistic and academic community and I urge who ever has the power to intervene to reconsider this shortsighted decision. I would suggest that rather than support a stripping back, hollowing out and commercialising of artistic ventures that seems the order of the day, that the Belgium governmental decision making bodies make a stand, recognise the long term value to the health of the nation and support a context that challenges, stretches, nurtures and give vital space for artist researchers from all areas of thought and expression to deepen and develop their practice.

Leo Kay, artistic director: Unfinished Business

*

"A.pass profoundly reshuffled my thinking about art and its relevance in society.
It provided a fertile environment for experiment and freedom in questioning given categories."

Kasia Tórz, writer & dramaturg

*

"A good way to attest of the pedagogical efficiency of a certain program is to do a « before & after » comparison. Having seen, throughout the years, many colleagues I knew enrolling in a.pass, I am confident stating that its approach has powerful effects.
Artists having completed the program gain an in-depth understanding of their interest, craft precise tools to develop their work, and broaden their awareness of their perspective's relevancy to the larger context – artistic, social, and political. This often results in an increase of their credibility, visibility and recognition, and thus of their professionalization. But beyond that, it leads also many of the alumni to multiply the ways by which to reach a larger and more diversified audience. The utterly collective and experimental approach of a.pass gives indeed many tools to contribute with specificity and intelligence to the field–and society at large. It is not only anymore about creating « your » piece, but about sharing a process, discussing concerns, confronting point of views. Be it by organizing seminars, leading participatory practices, teaching workshops, intervening in the public space or publishing magazines...typically, a.pass alumni invent many ways to put their work into the world and let the world inform their work, implicating many diverse people along the way. Reaching out, questioning oneself, making proposition as to the place of art for this changing world of ours.
Of all the virtues a.pass exerts on the artistic field (and beyond it), this is certainly one of the most rare and precious: to cultivate an art-making which is not about the author's narcissism nor the audience's consumerism, but about meeting, debating, searching and inventing together – crafting novel ways towards a shared relevancy, specificity and intelligence."

Julien Bruneau, artist and researcher, mentor in a.pass, co-editor of Revue COI (TJP, CDN Strasbourg Grand Est), fellow of Third (Das Research, AHK)

*

Beste Minister Ben Weyts,

Met ontzetting heb ik vernomen dat u de postgraduaatsopleiding a.pass niet langer zal subsidiëren. Dit is een enorm verlies voor het Vlaamse onderwijslandschap in de kunsten. Zoals u weet zijn onze reguliere opleidingen in de kunsten heel beperkt in vergelijking met buitenlandse onderwijsinstellingen. Waar wij drie Bachelor jaren aanbieden, volgen studenten in het buitenland vaak minstens vier jaren onderwijs alvorens een Bachelor-diploma te behalen. Nadien bieden we in Vlaanderen een Master-opleiding aan in één academiejaar; in het buitenland is dit meestal een opleiding die twee academiejaren beslaat.

Gedurende dit ene jaar moeten MA studenten niet alleen een autonoom artistiek werk maken, maar ook hun portfolio en artistieke visie professionaliseren, een masterproef schrijven, netwerken in het kunstenveld, en vaak ook nog een stage volgen. Het spreekt voor zich dat dit niet evident is. Deze beperking van onze opleidingen werd tot voor kort in Vlaanderen gecompenseerd door de zeer sterke postgraduaatsmogelijkheden, waar geselecteerd wordt op kwaliteit en potentieel, ruimte is voor intense persoonlijke begeleiding, onderzoeksvaardigheden centraal staan, en een sterke peer-to-peer en netwerk-cultuur heerst. A-pass is in die zin een incubator voor kwaliteitsvolle kunst en duurzame, internationale netwerken. Jonge kunstenaars hebben dit nodig.

Het is geen toeval dat deze opleiding precies in Vlaanderen de ideale bestaansvoorwaarden gevonden heeft om te ontstaan en te bloeien. Het is een initiatief van kunstenaars zelf en spreekt over hun noden en visie. Het is net uit de rijke Vlaamse artistieke ecologie dat de energie en inzichten, de autonomie en het ondernemerschap ontsproten zijn om zich in te zetten voor de jongere generatie. Om jonge kunstenaars alle kansen te geven om te groeien en aansluiting te vinden bij het internationale artistieke veld. De subsidies waren daartoe een belangrijke ondersteuning en boden de noodzakelijke input voor een duurzame groei en kwaliteitsgarantie.

Maar niet alleen is a-pass noodzakelijk als een aanvulling op ons onderwijsveld en als incubator voor de lokale professionalisering en internationale uitwisseling. Het is ook een cruciale pijler van de internationale uitstraling van ons artistiek onderwijs. Het zet ons op de internationale kaart van onderwijsinstellingen en versterkt de reputatie van ons artistiek onderwijs wereldwijd. Door de subsidies van a-pass (en HISK) stop te zetten, maakt u Vlaanderen arm. Nederland heeft de Rijksacademie en de Jan Van Eyck Academie. Wat doet u met Vlaanderens internationale uitstraling op het vlak van postgraduaat kunstonderwijs?

Het is niet zo dat u de waarde van a-pass niet erkent, en als oplossing suggereert u een aansluiting bij een andere artistieke instelling. U begrijpt dat u hen hier een onmogelijk scenario aanbiedt. De kunstinstellingen, organisaties en centra hebben zelf moeite om hun werking te garanderen en kunstenaars faire arbeidsvoorwaarden aan te bieden. Daar is geen financiële ruimte, meer nog: daar is ook geen expertise om onderwijs aan te bieden. Bovendien zou a-pass op die manier haar autonomie en haar internationale uitstraling als onderwijsinstelling zien verwateren.

Inkantelen binnen een bestaande onderwijsinstelling is al even onrealistisch, gezien de besparingen en financiële uitdagingen waar het kunstonderwijs vandaag al mee te maken heeft. Ik sta zelf aan het hoofd van een kleine Advanced Master opleiding dat focust op onderzoek in de kunsten. Deze opleiding is enkel rendabel omdat we deze gedeeltelijk financieren met de aanvullende onderzoeksmiddelen. Binnen de basisfinanciering voor onderwijs is hiervoor geen ruimte, en het zou ook niet rechtvaardig zijn om extra financiële druk te leggen op het reguliere kunstonderwijs dat een democratische toegang tot de kunsten garandeert. Zoals u weet zijn de middelen in het onderwijs ontoereikend, ook in het kunstonderwijs, en we houden de boel enkel draaiende omdat het personeel vanuit liefde voor het kunstonderwijs en voor de jonge kunstenaars veel meer doet dan dat we redelijkerwijze van hen kunnen verwachten. Een postgraduaatsopleiding als a-pass incorporeren in het onderwijsaanbod van de kunstschool zou geen teken zijn van goed bestuur: het zou druk leggen op de middelen, op de ondersteunende diensten, en het zou bovendien de autonomie, de flexibiliteit en de internationale uitstraling van a-pass niet ten goede komen. Zoals de Rijksacademie en Jan Van Eyck in Nederland, kan A-pass net zijn wat het is omdat het opereert naast de kunstscholen, en op die manier met alle kunstscholen op een gelijkwaardige manier kan uitwisselen en samenwerken, in relatie tot van specifieke noden en opportuniteiten.

Gezien de positieve evaluatie van a-pass en de kleine financiële impact maar de grote waarde voor het Vlaamse kunstonderwijs, voor de Vlaamse uitstraling en bovenal voor de jonge kunstenaars, vraag ik u de beslissing te herzien en a-pass het vertrouwen te geven om deze kwaliteitsvolle opleiding te kunnen verderzetten en uitbouwen.

Met vriendelijke groeten,
Petra Van Brabandt

Petra Van Brabandt, Hoofd onderzoek en maatschappelijke dienstverlening, Sint Lucas Antwerpen, KdG

*

IS THIS THE END? 27 January 2022
posted by: Kristien Van den Brande

Friday 21st of January 2022, a.pass received news from the Ministry of Education that their subsidy will come to an end by the end of 2023 the latest. From one day to the other a.pass is left with two years to find other means of survival or close the institution.

Three days later, January 24th, the Ministry of Education states in the newspaper that this decision is based on negative advice from the evaluation committee. According to the Ministry the a.pass-program wouldn’t add any extra value to the field.

This news is misleading, short and reductive.

For the last two years and half, a.pass fulfilled all requirements of evaluation set by the Ministry. We organized a benchmark evaluation with 4 other international art academies of similar standing; we went through a thorough internal evaluation; we submitted our structure to an external evaluation led by the government; and we presented a meticulous 5-year plan. These are costly, time-consuming and laborious procedures on top of the daily activities of a small organisation. The results of all these evaluations were GOOD to VERY GOOD. The commission gave concrete suggestions to grow or improve, all of which directed towards perpetuating the work of a.pass along the visionary principles of the institution. It is not correct to portray the institution in these terms.

With regards to discrediting a.pass’ unique value, we must stress the uncontested importance of a.pass in the field of art and education, and specifically in its contribution to the performing arts. A vast number of a.pass alumni and educators take prominent positions in academia and the professional art field, in Belgium and abroad. a.pass is widely acknowledged as a breeding space where artists and researchers of all kinds come together to raise critical questions and experiment with imaginative resolutions. It is beyond dispute that the merits of a.pass are invaluable rather than ‘of no added value’.

As an educational institute that is strongly embedded in the ways of working of a self-organized art scene, prosperous in Belgium since the 90s, we are concerned for the pervasive restructuring of the art field, following sequences of budget cuts and enticements towards merging into bigger institutions.

We are in a fragile situation and exhausted by demands that precarise art practice and art education.

This is for now. We are working on a response to this decision. We are consulting our various partners. And we will update this post with further action.

CORRESPONDANCES MANIFESTO // LUCIA PALLADINO 24 November 2021
posted by: Lucia Palladino

CORRESPONDANCES MANIFESTO

the real word for world is forest.

the real word for forest is time.

the real word for time is kairos

the real word for kairos is attention

the real word for attention is practice

the real word for practice is repetition

the real word for repetition is difference

the real word for difference is operation

the real word for operation is "x"

the real word for "x" is neverending

the real word for neverending is nonconsumable

the real word for nonconsumable is anticapitalism

the real word for anticapitalism is faith

the real word for faith is staying

the real word for staying is important

the real word for important is choice

the real word for choice is beauty

the real word for beauty is responsability

the real word for responsability is word

the real word for word is world

the real word for world is forest

entering the forest is the contestation of every other wor(l)d. this is reality.

to be able to tell you that it is not like that, that yes, it is similar but different.

entering the forest is practicing corresponding in a very similar manner

but slightly different

to what we know.

a practice is something I do and that I can repeat

and I keep repeating it even if it doesn't work all the time.

as repetition without difference it's almost impossible

every time I repeat it I don't know what to expect exactly.

a practice it is an operation

like + or x = the same operation leads to infinite results.

a practice is something you cannot consume

it's an ontological anticapitalistic shift in which to have faith

it's something you keep staying with because it is important

and it is important because I decided so

or because it's important for me

and we must be attentive.

make this revolution.

dear you,

I wanted to tell you that it's me, that if you don't manage at school you are not wrong, the school wasn't ready yet, it's me that has to find another way. and that seeing beauty it's a responsibility I choose to take.

as I choose loving you even if it doesn't work or you are far away.

loving is like praying or going harvesting wild herbs in the woods: it means going back to repetition.

it is a practice, an anticapitalist ontological shift in which to have faith.

a practice cannot be consumed.

as are my words for you.

you see?

can we go harvesting camomile once together? or any other plant if you prefer; just because of the doing of it.

that is like writing to you.

L.

"the real word for world is forest" is the title of a book from Ursula Leguin

conference

On Coloniality Chloë Janssens, Amy Pickles and Túlio Rosa
18 October 2021
posted by: Sina Seifee

KBK Brussels

Date: 10-13th of November 2021

Location: KBK Brussels, Boulevard d'Ypres 20, Sainte Catherine, Brussels

‘On Coloniality’ is a proposition by a.pass participants Chloë Janssens, Amy Pickles and Túlio Rosa of a temporary context for collective study. Through different artistic and theoretical speculations we will study coloniality and its manifold dimensions.

Our understanding of coloniality departs from ideas developed first by Peruvian sociologist Anibal Quijano, and later expanded by many others, such as the semiotician Walter Mignolo and feminist philosopher Maria Lugones. Coloniality is an idea that points to the modes of organisation of power in so-called colonized territories, and how this extends out into supposedly postcolonial states. It differentiates colonialism, as a historical process, from its legacies. We have been thinking about ways to describe how the colonial rationale is at the very basis of our modes of social and political organisation, how those supposed histories have collapsed into, resonate with, and form our present.

There is a shared desire between the three of us to learn how to articulate coloniality through artistic practices. Our collaboration has grown out of our individual motivations to discuss and re-narrate the colonial practices of the countries where we were born - Belgium, Brazil, UK - and challenge the dominant narratives that compose these histories.

We are drawing connections between different times and locations by following closely methods of appropriation and extraction of land, resources, labour and data. Through different artistic practices we want to draw parallels, observe symmetries and find correlations across colonialism as it exists across all aspects of our lives; institutionally, economically, in corporations, governance, everyday structures of living and our bodies.

‘On Coloniality’ will be hosted in KBK, an alternative space near Saint Cathrine, in Brussels. It is a porous programme open to the public. An exhibition will host the programme that consists of reading and listening sessions, screenings, a performance, workshops, public conversations and discussions.

The full programme can be downloaded here: https://we.tl/t-3HCh0e58Fj

Public Programme

Day 1: Wednesday November 10th, Positioning ourselves.

11-13h: Visit to the Institute of Colonial Culture

15h: Presentation of the programme

16h: Presentation of the publication: Who’s still doing minimal design? A conversation between Nontsikelelo Mutiti and Chloe Janssens

17h-18:30h: Helena Vieira [Listening Session]

18:30h: Open conversation

Day 2: Thursday November 11th, Accountability, Extraction and Ownership

11-13h: Elodie Mugrefya [workshop]

15h: Presentation Vermeir & Heiremans

15:45: Presentation Line Algoed

16:30: Open conversation with Vermeir & Heiremans and Line Algoed

19h-21h: Juan Pablo Pacheco Bejarano [workshop]

Day 3: Friday November 12th, Counter Narratives and Remembering Otherwise

11h-13h: Visit Art and History Museum and reading of 'Curar o Mundo', by Glicéria Tupinambá

14h: Presentation Sami Hammana

14:45h: Presentation Satch Hoyt

15:30h: Open conversation with Sami Hammana and Satch Hoyt

20 - 22:30h: Arquivo Atlântico Film screenings at Pianofabriek: Rue du Fort 35, 1060 Saint Gilles, Brussels

Day 4: Saturday November 13th, Alternative Relatings to (and through) identity, borders and knowledge redistribution

11h-14h: WORKNOT! X Sarmad [workshop]

15h: Presentation Daniela Ortiz

15:45h: Presentation Saddie Choua

16:30h: Open conversation with Daniela Ortiz and Saddie Choua

20h: Satch Hoyt [Sound Performance]

The programme is open to anyone who wants to learn collectively about coloniality and artistic practices, who wants to engage in a conversation around this theme. Registration is not necessary. The website of a.pass will have the latest updates on time and locations.

KBK has a wide entrance directly from the main street. There are no steps to enter the building. There is one toilet at the back of the space, on the same level. The space is illuminated with strip lighting on the ceiling, and a number of screen based artworks will be in the space. Hot drinks will be available for free, and there is access to drinking water. We will host a self made seating structure on which you are welcome to sit or lie down on.

If you have questions on accessibility and/or the programme, you can reach us on the following email addresses: Chloë: chloejanssens@protonmail.com, Amy: amymaypickles@gmail.com, Túlio: rosa.tulio@hotmail.com

EXCITE WIN-miért érdemes itt játszani? 12 September 2021
posted by: Cecilia Molano

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end presentation

postgraduate program

Dragon Love (?) a.pass End Presentations
19 May 2021
posted by: Lilia Mestre

De Markten

11 June 2021

12 June 2021

yes

June 11th 16-18h and June 12th 19-22h at De Markten

Dragon Love (?) gathers the research outcomes of Andrea Zavala Folache, performer, choreographer, visual artist and Federico Vladimir Strate Pezdirc, performer, choreographer and film maker. After attending to the one year postgraduate program at a.pass.

Both artists address and investigate construction paradigms of the self. Their work studies auto-fiction in different ways, with the desire to develop tools to resist predefined categorisations of identity that bind us to expect certain formats of art production and ways of living.

They invite the audience, the reader or the performer to welcome the alterity we have in us, in order to revisit the fundamental archetypes of love, games, work models and cultural inheritance. They create interstices that can open up to another view of the self and social configurations.

In both cases, autobiography is used as a ground from which to start playing. As the material that one has at hand to transform, craft, dissolve, rebuild, paint, glitch, narrate personal histories and identity building.

What happens if the line between the self and other dissolves? Or between art and love?

Federico Vladimir Strate Pezdirc created Draconis Lacrimae, an instruction handbook that invites the reader to play a Role Playing Game that is set in the guts of The Dragon where the adventurers meet after being swallowed/eaten/devoured/tele-transported/etc. by their own dragons. The players find themselves in a world they want to escape from, whatever escape might mean. This game is an invitation for the readers to play themselves otherwise and encounter otherness as an accomplice without a game master.

Lilith, Losing, Lavender: A love letter to love is a collection of texts written throughout the research trajectory of Andrea Zavala Folache. With different narrative styles as diary, love letters, score instructions, this collection imbricates ideas of love, art and life as an essay about conditions of attachment.
In the interstice of several practices as dance, writing and drawing and different spaces as the dance studio, the atelier, the classroom, the theatre and the white cube, Andrea’s research focuses on non chronological dramaturgies for the emergence of surprise or unexpectedness.

Both publications encompass the research trajectory of the artists. Due to Covid 19, writing become a research tool for sharing and engaging from isolated environments with the collective. They are accompanied by research portfolios that inform about their methodologies, work companions and ways of thinking art production and research. These portfolios can be consulted at the a.pass website. www.apass.com from the 2nd of June.

For the End Presentations, a.pass invites two Visitors for a feedback conversation with the participants. The visitors of *Dragon Love* are writer, editor, and dramaturge Caroline Godart, performance curator Agnes Quackles.

This public event is co-curated by the participants with the support of a.pass.

*

 Andrea Zavala Folache

Andrea entered the program researching on choreographic methodologies, symptoms and resources emerging at the interstice between performance and personal relationships; with an urge to merge alternative modes of producing work with healing techniques.Taking a series of one-to-one appointments about love with different local communities as a starting point, Andrea explores the format of the performance portrait in which the role of performer/lover and audience/lover are ambiguous. For the a.pass End Presentation Andrea is presenting Lilith, Losing, Lavender: A love letter to love, a book publication based on stretching the subjectivities in love from the formulation I love You, as a way of seeing what is under the gaze of western romantic ideas and heteropatriarchal structures that may reveal problems in language about love.

BIO

Given birth in Madrid, Spain. Gave away my adult life studying bachelors. Fine Arts in Complutense University of Madrid, Film and Digital Production in AI Miami University of Art and Design, Mixed Media department at AKI School of Art and Design Enschede, Cultural Anthropology at UNED Madrid, School for New Dance Development Amsterdam, Ma Multimedia Xiamen Art School China and now a.pass (advanced performance and scenography research) in Brussels. Recently, sharpening the artistic focus in a research about Love, from the image of I Love You, in order to place community and collaboration as the practice of studying together. From the formulation of love I am looking for tools to un-pack the transferring of experiences and expressions that have to do with modes of seeing, exchanging energy and resources in the production of cultural objects. The work space of live arts, visual arts and teaching has been a great place to test this and wonder, are there tools that love and work can learn from each other and, can we listen to the process of making relationships from those tools?. Since 2016 giving workshops on Concept development, Choreography, Improvisation and Experiments with SNDO, SIS (Sandberg Institute), ISAC Brussels, MovLab Madrid students; recently working in the medium of choreography solo and in collaborations with Adriano Wilfert Jensen, Simon Asencio, Paula Almirón, Jija Sohn, Laura Ramírez, Lucy Wilke, Oneka Von Schrader, Sabine Cmelniski and Julia Reist, with the support of Dansbrabant, BUDA, Vooruit, :ARP, La Casa Encendida, Ca2m, Projection Room, Blue Project Foundation, Brakke Grond, Jacuzzi Amsterdam and a.pass.

Thanks to: Adriano Wilfert Jensen, Kristien Van den Brande, Lilia Mestre, Julia Reist, Andrea Rodrigo, Sabine Cmelniski, Laura Ramírez, a.pass.

Mentors: Persis Bekkering, Stefan Govaart, Kristien Van den Brande, Vladimir Miller, Sara Manente, Myriam Van Imschoot, Julien Bruneau, Mijke van den Drift, Maciej Sado, Tom Engels and Krõõt Juurak.

Federico Vladimir Strate Pezdirc

Federico entered the program researching on fantasy tabletop role-playing games as tools for creating collective stories and figures. Taking the detailed rules systems from these games as a starting point, he has been exploring how to saturate identity with categories and speculation. Tabletop role-playing games function as textual and pre-digital tools of identity exploration and world-building, as they invite participants to occupy a liminal role located at the boundaries of player, character and performer. For the a.pass End Presentation Federico is presenting Draconis Lacrimae: The Player's Handbook, a publication that contains the rules and instructions of a fantasy role-playing game that he developed alongside Pablo.

BIO Federico Vladimir Strate Pezdirc is an Argentinian/Spanish filmmaker and performance artist. He holds a degree in Audiovisual Communication from the Universidad Complutense de Madrid and an MA in Visual Communication from the Royal College of Arts in London. Since 2014 he works with his partner, musician and choreographer Pablo Esbert Lilienfeld. Their work uses speculative fiction within dance, performance, film and installation to interrupt normative narratives that have been naturalized by historical discourses. Federico and Pablo are currently working on the Dragon Pieces, a series of works that fluctuate between monstrosity and transindividual fantasy. Through practices as diverse as artistic swimming or role-playing games the Dragon Pieces aim to find playful representations of collectivity that question hegemonic ways of belonging and narrating ourselves. Federico has received the Gas Natural Fenosa Art Grant, the first prize at Auditorio de Galicia Young Artists Award and Creación INJUVE. His work has been shown in museums and festivals such as Cinéma du Réel (France); Santarcangelo Festival (Italy); Festival Salmon (Spain); Kasseler Dokfest (Germany); Queer Lisboa (Portugal); NAVE (Chile); MARCO Vigo (Spain), Kunstraum (London), La Casa Encendida; CA2M (Spain) or Zeimiai Manor House (Lithuania).

Thanks to: Pablo Esbert Lilienfeld; Camilo Mejía; Joshua Serafin; Anaël Snoek; Julia Rubies; Nathaniel Moore.

Mentors: Vladimir Miller; Kristien Van den Brande; Krõõt Juurak; Elke Van Campenhout; Myriam Van Imschoot; Tom Engels; Sara Manente; Sabina Urraca; Olivier Stein; Pedro Pina.

postgraduate program

reading session

workshop

associate researchers Cycle 1

Not in the Mood

Not in the Mood Isabel Burr Raty, Adrijana Gvozdenović, Antye Guenther, Sara Manente, Rob Ritzen, Sina Seifee
05 April 2021
posted by: Sina Seifee

03 May 2021

31 July 2021

yes

case of: Sina Seifee

a.pass Block 2021 II curated by Isabel Burr Raty, Adrijana Gvozdenović, Antye Guenther, Sara Manente, Rob Ritzen, Sina Seifee -

participants: Inga Nielsen, Anantha Krishnan, Jimena Perez Salerno, Carolina Mendonça Ferreira, Gary Farrelly, Aleksandra Borys, Amy Pickles, Chloe Janssens, Ana Paula Camargo, and Vera Sofia Mota.

Having completed a cycle of a.pass Research Center in 2019, the six of us proposed to co-curate the block of 2021/II as a group. We aim to collectively curate an a.pass block where we redistribute and redefine the roles of curator, mentor, guest and workshop facilitator. This implies putting our knowledges, our differences and kinships into (re)productive promiscuous interactions. Each of us thinks of a.pass as an ecology of sensitivities, sentiments, rhythms and styles of knowing, but also as apparatuses, technologies and infrastructures. We do a block curation that pays specific attention to the affective and emotional dimensions of research and knowledge production, which we call here “mood”. Not only do humans have their moods and mood swings, but more-than-human, eco-synth-tech systems, and also climates and markets have it, too. By thinking and proposing practices with and about mood, we are navigating with and within affective interactions, imperfections, subjectivities and sensations of making oneself orient in the research environment and the world.

Block Scenario

The block unfolds from the 3rd of May to the 31st of July 2021.

The fourth floor of a.pass will host two installations, Unrest and The Depository Cat, inhabiting the common space, before the block starts.

Unrest, an artwork by Sofia Caesar, is a kinetic space that can move and stretch with our interactions, triggered by the workshops and reading sessions throughout the block. The Depository Cat, by Isabel Burr Raty, is a tentacular inflatable that proposes an ongoing practice based on research-treatments sharing, oriented to harvest living testimonies of the block’s processes and moods.

During the Opening Week, Sara Manente leads the first collective practice called the Washing Machine. It is a fast-paced associative game and a way to use the filter of mood to look into our research.

In the first part of the block, Antye Guenther facilitates a hybrid workshop practice, titled Oh So Serious, around moodiness for de-professionalization.

Throughout the block, Sina Seifee takes the role of PR by interviewing the participants and publishing regularly online.

Multiple reading sessions will be conducted on Thursdays during the block.

In the first part of the block, we will read selected essays associated with or drawn from Affect Theory, namely Lauren Berlant, Sara Ahmed, and Silvia Federici, under the working title Nail Art Affects Reading Sessions, facilitated by Sara Manente and Adrijana Gvozdenović.

In the second part of the block, Thursdays are reserved for The Labour of Laziness reading sessions, proposed by Rob Ritzen.

OPENING WEEK

During the Opening Week, Sara Manente leads the first collective practice called the Washing Machine. It is a fast-paced associative game and a way to use the filter of mood to look into our research. Every participant is asked to prepare in advance 10 heterogeneous items from their practice under the filter of “obsessions”: bring something that you cannot stop thinking about, or that keeps coming back to you. It can be an unreasonable idea or feeling, a fragment of your own or somebody else’s work. Items can be of any format: a quote, a research question, a scrapbook, a dance move, a thought, a video extract, an object, a dream, or a short practice.

ONGOING PRACTICES

THE DEPOSITORY CAT - Isabel Burr Raty
activated by a workshop at the beginning of the block on Wednesday 12th of May

The Depository Cat is an ongoing practice throughout the block, which proposes the installation of an interactive space that invites participants to share their research in the form of self treatment/s or treatment/s for others. The idea is to open the possibility for the treatment’s giver/s and/or receiver/s to remain in a constant state of alteration, envisioning flux as one of the foundational resources in the processes of artistic research.

The “treatment” implies the sharing or design of “healing” tools that give the opportunity to translate personal artistic concepts into physical or imaginary forms. These are put into motion by being with the - self - or with the - other/Cat, to trigger inner and outer mutations that can particularize, de-particularize or meta-morph affects underlying in the creative process of research.

The Cat takes the form of a “first aid cavity” that creates a visual space composed of i.e: non-standard animisms technologies, syncretic beliefs and statements, that can be freely inhabited. This cavity is at the same time a tentacular organism, as its limits can be stretched throughout the block, populating the common a.pass room. Participants are invited to deposit the or various “remainants” of the treatment/s offered in order to imprint the memory of the “healing” that took place. The remainants can be ornamental, devotional, cathartic - human and more than human objects and/or non-objects - that can infect, disinfect, contaminate, or not the common a.pass space. The depository process is archived with photographs and shared in the form of an album at the end of the Block.

PR - Sina Seifee
ongoing interviews, public relation

Sina will make interviews with the participants throughout the whole block one by one on a weekly basis. The interviews are immediately edited into a short videographic piece with a collage style and animated elements from the imagination, the project, or the environment where the talk takes place. The pieces are published every week on multiple social platforms. The main host for the talks will be a subdomain of the a.pass website, which will be designed as a “collector” of the interviews for future access. The interviews in the format of video will be posted and prompted on both a.pass and non-a.pass platforms, where a wider audience has immediate exposure to it as it gets produced during the block.

The interviews are informal and playful, with a heuristic approach to getting to know the participants' work and their personalities. The interview will be a substitute for mentoring (around), questioning (at), guessing (what), inventing (off), entangling (with) and imagining (on) what they are doing, what they are up to, and which mood they are in. The aim is less about understanding, and more about engaging and guessing fabulously what their matters of care are, with a perspectival (i.e. a reaction that is particular to me) and speculative (the “what if”) force that I embody in my own practice. The talks might take a maximum of two hours of recording and the final edited piece will not be more than 30 minutes long. The publication of the content will be based on the agreement with the participants, how and to which extent each likes to be exposed on social media. The interviews might take place in a.pass or elsewhere.

WORKSHOPS / READING SESSIONS

NAIL ART AFFECTS READING SESSIONS - Sara Manente and Adrijana Gvozdenović
Thursdays, the first half of the block, before the HWD
13th, 20th, 27th May

We propose a formalized but relaxed situation, a hybrid form between mentoring and a reading group. We will do each other's nails while reading essays on affect theory.

“In ancient Egypt and Rome, military commanders also painted their nails to match their lips before they went off to battle.” Similarly, we will take care of each other, talk about what makes us happy and why do we feel like we feel (Sara Ahmed) to prepare for the “age of anxiety” (Lauren Berlant), to learn how we can repair (Eve Sedgwick) and to “re-enchant the world” (Silvia Federici).

Doing manicure is a self-care or a professional service that can be considered a beautification process: removing the dead cuticles, massaging and moisturizing the skin, filing, polishing and decorating the nails. It is an intimate, private process and a ritual of preparation that serves the appearance in public. Could this be also a definition of what mentoring is? Can this situation create a space where different reading and discussing of the text can happen?

OH SO SERIOUS - Antye Guenther
two days practice, 31st May and 1st June

Antye is proposing a hybrid workshop practice around seriousness - approached as a state of non-moodiness - as questionable traits of professionalism in the arts. The aim is to propose and test, in conjunction with the participants, various strategies to insert moodiness, non-seriousness and silliness (back) into artistic (research) practices as a way to de-professionalize. Where are our desires to be serious/ to be taken seriously in professional artistic contexts coming from? In what ways is this an attempt to champion objectivity and rational thinking in strong opposition to affects, moods and feelings, referring hereby as well to suspicious, idealized concepts of scientific practices in the 19th century? And what kind of strategies could help us to evoke processes of the-seriousness-ization for de-professionalization?

This two-day practice will consist of a (performative) input lecture to shed light on the complex intertwinement of academisation and professionalization in the Arts, which seem to have been fundamentally boosted by neoliberal demands of constant self-advertising and promoting. This lecture will try to trace back specific tropes of professionalism to the 19th century ideal of the scientist as an ‘objective’ data recording device. After this lecture a short reading session will be proposed, to start and stir a conversation around (problematic) seriousness and professional attitudes. This will be followed by the invitation to the participants to share and to reflect on their own seriousness in their practices, what seriousness might mean for them as artists/practitioners in the arts. At the end of the first day, the participants will be asked to think of strategies to oppose rational-objective thinking and to practice hyper-seriousness or non-seriousness as a way to ‘de-professionalize’, which we want to share and test out together the next day.

In preparation, Antye will collaborate with Sara and Isabel to invent and test specific ‘body practice’ to be added to the toolbox of de-professionalization on the 2nd day.

THE LABOUR OF LAZINESS - Rob & Steyn Bergs
reading sessions, Thursdays, the second half of the block, after the HWD and one moment in PAF
24th June, 8th and 15th July

The Labour of Laziness is dedicated to exploring the ambiguous, complex, and contradictory valences of laziness, and to examine its potentially subversive or invigorating political effects.

In neoliberalism, tirelessly working on and investing in the self becomes an exigency. Because of their relative economic precarity, but also because of the nature of their work, artists and art workers often find themselves at the forefront (or rather, at one forefront) of exploitation and, perhaps especially, self-exploitation. We are less interested in laziness as a mode of resistance to this neoliberal regime than we are in laziness as a lateral form of political agency. In other words, we are not necessarily after laziness as a straightforward opposition to work—as passivity, as a simple refusal of work, as ‘doing nothing.’

Instead, in discussing laziness, we want to raise questions about work and productivity in the arts. We will do so through collective reading sessions, taking place in an installation by Sofia Caesar.

Furthermore, for the duration of the block, participants will be invited to keep a ‘lazy journal’ as a means of reflecting on their own relation to work and (self-)discipline, as well as on their understanding of productivity and how it informs their practice. These journals will be used as a common ground for a final group discussion/workshop. Importantly, the journals need not take the written form; other formats—video, drawing, or other media—can of course also be explored.

PARTICIPANTS

Inga Nielsen, Anantha Krishnan, Jimena Perez Salerno, Carolina Mendonça Ferreira, Gary Farrelly, Aleksandra Borys, Amy Pickles, Chloe Janssens, Ana Paula Camargo, and Vera Sofia Mota.

CURATORS

Isabel Burr Raty, Adrijana Gvozdenović, Antye Guenther, Sara Manente, Rob Ritzen, and Sina Seifee

Isabel Burr Raty is an artist, filmmaker, teacher and sexual Kung Fu coach exploring the interstices between the biotic and the virtual. She is currently researching on the human body as a territory for sustainable agri-culture and intertwining performance, installation and film to queer labor understandings, offer SF in real-time and play with geo-synthetic magic.
www.isabel-burr-raty.com

Adrijana Gvozdenović is an artist interested in artists’ motivation and ways of resisting (self)institutionalized structures. In the last three years, she has been developing methods of collecting and annotating symptomatic artistic practices that recognize their anxiety as a prerequisite state for criticality, which led to developing formats of publicness that push the borders between research, mediation, and production. These will be tested as needed during the block.
www.gadi.me

Antye Guenther is a visual artist, born and raised in East Germany. Drawing from her backgrounds in medicine, photography, and in the military, her art practices orbit around themes like ((non)biological intelligence and supercomputing, computer-brain-analogies and mind control, think tank ideologies and self-optimization, neuroimagery and fictionality of science, body perception in techno-capitalist societies and science fiction. Her work comes then in hybrid forms: performances, performative ceramic objects, fictionalized video tutorials, photo-text works, speculative scripts, artist publications, and narrative installations in various collaborations.
www.aguenth.de

Choreographer, dancer and researcher based in Brussels, Sara Manente, is interested in the dynamic relation between performer, work and spectator. Her projects are developed throughout hybrid research and become public in different formats. Currently, she works with aesthetics and ethics at the intersection between live arts and live cultures: namely, fermentation technology, noise, chimerization and (auto)immunity.
www.saramanente.weebly.com

Rob Ritzen is co-initiator of THAT MIGHT BE RIGHT, a founding member of LEVEL FIVE and coordinator of PERMANENT. My curatorial practice is focused on self-organized and collaborative formats in close association with cultural practitioners. In my research, I am concerned with social and political constellations that have a hold on everyday life. Cultural practices are a way to dislodge the hold the present has on us.
www.robritzen.info

Sina Seifee is an artist based in Brussels, Tehran and Cologne. Using storytelling, video, and performance, he explores and teases with the heritage of zoology in West Asia. His work picks up on how epistemologies, jokes and knowledges get shaped in the old and new intersections of techno-media and globalism.
www.sinaseifee.com/

postgraduate program

workshop

A Good Workshop Conversation with Krõõt Juurak
07 December 2020
posted by: Vladimir Miller

case of: Vladimir Miller

Vladimir

Hey Krõõt!

At the end of the every block the curator writes a documentation of what happened in the block. The reason to do it, is to pass on pass on some information to the other curators and also to develop on and add to the archive of methodologies at work at a.pass.

I will be writing this report as I am the designated block curator. It would be great to have a conversation about the work(shop) that you proposed. I suggested this interview format so that you don't have to write a report. I have the Intuition that reporting would be strange in connection with your workshop and your work in general.

The last time we talked it felt to me that the way you propose things and the way the workshop was proposed it cannot be grasped with conventional questions of "what did you do?" and other questions that point to to productivity. Productivity is so ingrained in the language which we use to describe proposals that it makes it hard to talk about proposals which challenge that concept.

I am curious how you think about this? Is there a language problem?

Krõõt

Yes, there is definitely a language problem, I agree.

First of all I didn't want to write the report about the workshop for several reasons... I don't want to be the ultimate authority on what we did and what that meant or what anyone learnt or did not learn. The workshop was proposed in such a way that it is not clear what the profits are and what the productivity of it is. I don't want to be the one who has the last word because this is counterproductive to the other participants of the workshop.

Actually because I wasn't even taking this workshop I have the least idea about what we did or what it was good for. I would say that's the reason why I find it so strange and difficult to write reports. It feels like I'm patronizing the participants' experience.

Vladimir

I know the feeling very well. When I propose a collective space in my own work it's also impossible for me to say afterwards what actually happened. I know what happened from my perspective, but then I was just one of the people who occupied that space. Producing environments in which you then yourself enter as a participant doesn't really go well along with conventional concepts of what work is or what education should look like.

Krõõt

And on the other hand — which is at first glance a little bit contradictory — I love the conventional way of educating, I like the formal structure of a school, where one person is the "teacher" and the others are "students".

As a role play, I think it's brilliant. It is not an environment where everything is everything.

I have a rather difficult educational past. I struggled through primary and highschool, barely making it, but as I am getting older, I am almost 40 now, educational experiences have been getting better and better. And perhaps in developing these workshops I have been dealing with those educational "traumas". Most people come with some kind of baggage from their experiences in educational institutions and I am interested in how these experiences are still shaping the way we function whenever faced with a "school-like" structure.

And secondly, since I have always hated school, workshops, any kind of educational experiences (I don't even have a driving license), I tried to do something that a person like myself could handle. I guess that's why this workshop is anti-productivity and anti-information. The proposal could also be: wasting time together and/or separately.

And one fun fact: statistically speaking the main reason people take workshops is to meet other people. I think that is a fair reason. Often you don't go there to learn a new skill but rather just to see who else is there. It is hard to meet people nowadays. As a workshop leader I try to keep this in mind, and try to make sure it isn't about me.

Vladimir

I think we have very similar reasons for why we do the work the way we do the work. For me the hardest part is to navigate the persona of the initiator. I like that you described the teacher/student relationship as a kind of a role play. It's good to try and keep it a role play because this relationship constantly wants to become a reality. It's very hard to get out of the costume.

Krõõt

We're so trained in believing these roles, we start to take them seriously.

I always try to keep in mind that in taking workshops people learn about giving workshops. And when you are giving one you learn about how to take one. I do not have a lot of faith in explanatory learning, we are animals and learn from example, unwittingly.

Vladimir

In this workshop at a.pass, did you feel like the participants were aware of that roleplay? Did they get out of their roles?

Krõõt

Perhaps the idea was rather to get into their roles, I would think that most of them became aware of the part they played, absolutely.

For example, I kept postponing this interview with you, and after the second postponement I stated that I have really good excuses. That moment I became aware of my recurring role as the artist-teacher resisting report-writing. It is tricky because we are not in a workshop and this is not as safe as a workshop would be. It is relatively safe because we are friends, but we are in a professional environment. It is more risky to come up with really good (fake) excuses.

In the workshop I really try to create a ground where excuses and this cliche known as "bad student behavior"becomes a practice. An artist's practice.

So many of our artist practices are based on the so-called protestant ethic, where you have to be a good person with good wishes and of course good products. It is all based on a moral premise. Obviously turning that around isn't going to change it, but I think at least you can have a break from having to be so damn serious about being good all the time.

I struggle with that myself: Trying to keep up the play. I thought it would it would be a good idea to be an artist so I could decide for myself what work was and what life was. And at some point you notice that you take less risks because your income depends on it. And then what you do doesn't appeal to you anymore and probably it will not be appealing to anyone else either. So it is a closed circle or a downward spiral: when our livelihood depends on it, we start to fear and fear eats fun. I think workshops are great format to make a space for fun, for boredom and for doing nothing.

Vladimir

There's a counter-institutional resistance in both of our proposals, a space to fail and miss the institutional brief.

And at the same time it is a narrow pathway how to do that properly, an other brief. I keep asking myself how to not to please the institution by critique-ing it in this way.

It is a matter of constant evaluation for me of what actually makes a good proposal? What am I satisfied with, what is the institution satisfied with, what are the participants satisfied with? Thinking like this I find myself mostly fighting against passing on the institutional pressure and established ideas (which we all have, all who take part in a workshop) of what a "good workshop is" .

Krõõt

It is slightly more complex than being anti-institutional. But not very complex. In fact it is just about making a space within the space or using it for your own advantage and finding out the problems as they arise and trying not to worry about anything else.

Vladimir

A.pass is a special case: we welcome the institutional educational experiment. These are our questions as artists and educators. To a certain degree we are on a similar side of things. We are also bored with the conventional ideas of passing down knowledge. But I'm wondering how much is for you at risk in other institutions? Do you calibrate your proposals depending on where you go, or do you even radicalise them if it is a more conventional context?

Krõõt

I don't know if this is good or bad but I do the same thing every time. Let's say a very similar workshop works for nine-year-olds, too. Perhaps it is a very childish workshop and I wonder if it is more unusual for a.pass, Impulstanz or for real children.

Vladimir

I think you deploy a Trojan horse. You have a surface layer, a structural layer in this workshop which is able to attach itself to the institution. But within that structure it feels to me like there's a space for absurdity and boredom and a collapse of reasoning.

Krōōt

Right. Let's say, if you ask me what we did, I could tell you exactly: we had a nap every day of 20 minutes, we wrote in our diaries, we sang karaoke, we had a silent meeting... We knew exactly what we were doing at any given moment but for a person randomly walking in, it would not have looked like we were doing anything. For sure it did not look like we were working.

Vladimir

There's again something language-related that makes structural questions invalid here. I appreciate very much how your work can invalidated certain questions by answering them: they can be answered but they don't describe at all what was actually going on in your workshop in terms of .... not necessarily in terms of the process, because the process is easy to describe. But in terms of what it means, or what it actually produces, or what it triggers, or what kind of community it develops, or how practices resonated with each other.

There's a kind of a failure of of the institutional perspective which you trigger, precisely because you can answer to it. "Yeah, yeah, we did this, we did this". But it doesn't help to understand it.

Krōōt

Actually it is not quite accurate to say it was all anti-productivity: we had also had a couple of lectures, we discussed political performativity and artist solidarity. I try to combine as wide range of activities as I can. And since I am constantly doubting my own abilities, self-sabotage as a method is an important tool for me. Self-sabotage is a very common method especially in the creative field and I think we don't cherish it enough. It takes such a large almost elephant-size part of our lives, I want to know more about it.

In this workshop I gave the participants the simple task to write a motivation letter, formulated as "What/why you want to get out of this workshop?" And I formulated the task in such a way that I didn't notice it could be misunderstood. But when I read the letters everybody was writing on why they wanted to get out of the workshop. And I was genuinely confused and worried. Do they really want to get out of the workshop? And then I looked at what I had written and understood that I had unwittingly sabotaged myself.

And then in one these letter somebody called this workshop a "procrastination conspiracy".

Vladimir

I find interesting is that you identify self-sabotage as a useful methodology to pass on. So far I have only applied it to myself. In the collective gathering workshop I talk about "authority suicide": how to fail organize when you are proposing something? My initial response would always be to panic and to solve a situation when people don't know what's the plan is, when there is a feeling that people are lost. I have gradually developed a higher tolerance and now try to fail to do that or to do it badly or to accept not to know how to go on, in order to finally collapse this persona of the "responsible-when-it-fails" as the last piece of institutional structure.

But I never I never tried passing on this strategy as a skill. I think because there is still the expectation of organising differently, of self-organisation after the collapse.

Krōōt

So, if I'm imagining what you do: is it a workshop or a project where it is difficult to say who's in charge or when it starts and when it ends?

Vladimir

Yes, thats the attempt.

Krõõt

I admire people who are able to do this kind of free structure. Every time before a workshopI I think I should try that and I kind of coward out and still go with a very strict structure instead. Maybe some day. But I really admire when there is this kind of a situation where you are not sure if it is meant to be that way, is it really planned to be disorganized or has everything gone out of hand. It's risky.

Vladimir

It is risky. It is one of those things outside of language. You can't really address it, because the only way to address it is to re-establish some kind of authority over it, to turn it into an institutional method yet again. So what you can do is to go for awkward silences and dance around it hoping that either it is a true failure and something else will come out of it, or that at least there's a kind of a meta-failure and people kind of are in on the joke. That people understand it that it is an unspoken, unspeakable thing that has to happen.

It's complicated, I don't really know. I'm talking like it is a whole method but actually I'm always just trying to stretch that space. I try to realise when authority comes in, what are the performances of it and either not do them or wait as long as possible to do them.

Krõõt

It would be a paradox if it would become a whole method.

Vladimir

Yes, exactly.

What we say about a.pass as a structure is that it is engaging in the paradox of creating an open space. I think somehow your work(shop) deals with that as well. We do it from different sides: through over-emphasising structure or through building down structure. But the goals are quite similar. I think a.pass keeps failing in that, because at the same time there is always the question of "Are we doing our job well?" Is there "progress", etc? There has to be a reason to engage in this communal project/institution, you want to end up somewhere in your work you would not be able to get to by yourself.

But I'm still wondering, if we take your method seriously, if there should be some kind of a radical letting go of certain goals in this environment. Sometimes I still feel like we think to "educational".

Krõõt

Maybe it's because I'm doing psychoanalysis at the moment that I think this is also a psychological method. You become aware of your habits and then it's not about changing them, but about playing them. Performing them and enjoying it. Don't struggle. Or struggle but have have a good time struggling!

We could have keep having this abstract idea of open space, but it's not open and it's not space. It is rather our filters define how we understand something.

Vladimir

I think the playful perspective helps me. When I'm explaining these thoughts to you, I see myself from the outside getting stuck in language loops. My wish would be to get out of them. No to just keep explaining and subverting structures, but to step out of it, to step somewhere else

Here I feel the limits of a specific institutional language or culture to express spaces and proposals which are really beside them. There are some things which a particular language or particular culture of discourse cannot reach. Maybe as we said, it can only be done in a sort of unspoken way, unspoken in the sense of not using that language.

That thought is really fascinating for me because the way I usually proceed is through over-explaining and I catch myself in this conversation that this might be a trap. I have been polishing the language of my proposals, trying to subvert them within the proposal for quite some time now. Almost like trying to build a bridge from one language space to another. It's just that sometimes I get so busy building this bridge that I don't have time for the actual work of inhabiting that space. Or rejecting the space, like the way you reject the idea of educational reporting.

Thank you for this conversation, dear Krõõt!

conference

research center

defining a.pass

Research Futures Conference Report 15 October 2020
posted by: Sina Seifee

yes

case of: Vladimir Miller

Please note that all replies and comments in this report are not verbatim transcriptions but thematic summaries. For full statements made on the public Day 3 please see the video recordings.

Introduction

On July 8-10, 2020 a.pass has hosted the conference Research Futures. The conference took the form of a gradually expanding meeting of practitioners in the fields of art, education and artistic research. The conference was initiated by a.pass in collaboration with four other institutions of artistic research participating in a.pass' comparative benchmarking study: Dutch Art Institute, Jan Van Eyck Academy, UNIARTS Helsinki and Royal Academy of Fine Arts Antwerp. The conference brought representatives from these five institutions together with professionals working in the field of education, arts, culture, artistic research, curation and activism to expand the result of the comparative study towards a series of questions concerning the futures of artistic research in relationship to its institutions.

Background

As a publicly funded educational platform, a.pass is reviewed by the ministry of education in regular five-year intervals. With the next review process underway, a.pass took the opportunity to propose a collaborative process of self-evaluation to four other educational institutions in the field of artistic research. This process was motivated by a desire to establish a platform for mutual criticality where institutions of artistic research are not pushed to compete against each other, but can meet as partners sharing many of the same stakes. This critical intra-vision is also a balancing measure to the tendencies of such evaluations to produce an equalizing standard in a respective field of cultural production. Instead we aimed to understand, compare and strengthen our differences, in order to create greater specificity and add complexity to the developing field of artistic research.

By proposing the conference we wanted to better understand what is the range of educational and institutional strategies and practices operating in the field of artistic research today. Where do we see common struggles, pitfalls and current problematics with respect to our concerns with inclusivity, sustainable support structures, institutionalization of artistic research and politics of publication? By posing these questions we wanted to compare ourselves to the future: what are possible scenarios for artistic research to continue its contribution to the field of artistic development and production, and how can these contributions respond to the changing social realities of a challenging future?

Day 1, July 8th

On day one the representatives of the contributing institutions met to review the process of self evaluation so far. Moderated by Delphine Hesters, the independent researcher who compiled the comparative study, we looked for commonalities and differences between our institutions and how they operate and addressed the challenges we outlined together in our shared reports.

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The day started with a presentation of Delphine Hesters on the main conclusions of the comparative benchmark study. Delphine summarized her findings around following main areas, here quoted with brief excerpts:

Artistic research

"Defending or maintaining this open approach of artistic research is not self-evident. [...] Another kind of challenge is that the institute’s open approach of artistic research does not necessarily meet an equally open definition within the funding bodies upon which artistic research projects are dependent.

If we recognize that breaking from the predefined and segregating boundaries between disciplines, professions and fields of knowledge is an essential part of artistic research, it is clear that finding strategies for dealing with conflicting norms and for crafting autonomous spaces is important for the future of artistic research."

Individuality and collaboration

"The dominant belief within the art field remains that artists are first and foremost individual creators or authors. Similarly, academic researchers testify to an individualized learning path from the bachelor’s degree to the PhD and beyond." Delphine concludes that among the participating institutions exists range of collaborative approaches to break away from this ideology of individual excellence and stimulate the collectivity of artistic and research practices alike.

Selection of candidates

"The selection procedures of the five institutes are rather similar and based on written applications, including a research proposal, CV, portfolio and motivation letter from the candidate.

The selection in all the institutes is primarily based on the quality of the proposals and the artistic trajectory of the candidate. This ‘quality’ has no formal measure and is judged by selection committees (in different set-ups) with expertise in the field."

Archiving, documenting, publishing and dissemination

"The public events organized by the institutes, which equally take multiple forms, are important drivers for the dissemination of research, both as inherent parts of the research process and as markers of its end. They are also important for the creation of a critical community of participants, ex-participants and external people – researchers, practitioners and engaged others."

Evaluation, sustainability and sustainable management

"For independent institutions like a.pass or the Jan van Eyck Academy, building their own archives, administrational procedures or publication tools allows them to invent tailor-made solutions to their own questions about documentation, administration and publication and the ways in which they are interwoven. However, it demands a considerable investment of time and money, as well as in the knowledge of their teams. These institutes can establish diverse partnerships with other organizations, but they need to build them up and maintain them solely by their own effort. This is also true in regard to the development of procedures for preventing and responding to possible cases of discrimination or harassment. [...] The larger institutes also have more elaborate protocols available in regard to prevention of and response to forms of discrimination or harassment (while it remains up to each research or education unit to bring them into practice)."

" [...] In short, the promises of working autonomously are powerful and important, especially given the core of these institutes is to create an open and adaptable context in which artistic research can be developed and expanded. However, whether this potential is realized and whether the institutions can bring their practices in line with their principles, depends on the means they are able to secure to invest on all of these levels."

The shared overall outcome was that although the institutions represent a wide range of positions and practices on all of these topics, the study and the meeting showed that there exist a great commonality of sharing them as concerns.

The subsequent discussion revolved among others around questions like:

what are the advantages of being part of a bigger (academic)structure? What are the possibilities of acting quasi independent within such structures? what are the needs to create frameworks beyond these structures ? How 'independent' are these frameworks beyond the structures?
how do "individual learning paths" that actually enable transversal processes relate to on one hand to "ideology of individual excellence" on the other hand "collectivity"?
how to institute transformation?
What will be the resilient future structures for artistic and academic development beyond the categorizations of culture, education, science and within the framework of social and environmental change?
Institutional challenges in the neo-liberal context: autonomy, self-organisation, "swamp-ness"
what can be institutional practices that can resist and reshape the complex of excellence, quality, authorship and individuality associated with academic research?

The second half of the meeting was devoted to developing four topics to pass on to the next round of discussions the following day. The over-arching concern shared by all participants of Day 1 was the question of how to institute artistic research. The four topics were formulated in order to allow the table groups of Day 2 to speculate on possible and impossible futures: which contexts of artistic research will persist, which will change in the future? Which directions will current developments and status quo take? In short: which futures do we want to compare ourselves to? The four topics that were developed for Day 2 are:

Institutional Autonomy within Larger Systems
Internal Relations
How to be Public? Where to be public?
Instituting Transformation

The topics themselves are reported on below, as they were included in the public introduction to the day.

Day 2, July 9th

For Day 2 of the conference we invited ca. 20 practitioners and professionals from the field of cultural production, education and artistic research to come together with us in a working session dedicated to the four topics proposed on day one. Gathered around the topics in groups, the main objective was for each group to critically develop relationships between present conditions and implications and their future scenarios. Each group was accompanied by a Reporter, an artistic research practitioner whom we asked to develop and facilitate a specific mode of conversations among the participants of their Table, and who took on the task of compiling a report on the work of the Table for the public discussion of Day 3.

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At the start of the day, Delphine Hesters introduced the results of the comparative study, the discussion of Day 1 and the four topics for the Tables. The Day proceeded by coming together in four groups around the table practices and topics. The following list combines the proposed topics with a brief overview of the proposed practice. The Day concluded with a collective feedback on the process and further questions.

The reports of the Tables process and discussion were presented publicly on Day three and will be discussed in this report there.

TABLE 1: Institutional Autonomy within Larger Systems

What relations to build to 'the larger system'? How to position ourselves within the larger whole?

Reporter: Kristien Van Den Brande

Context:

categorisation and segregation of fields within arts (educational, artistic, social practices, etc) are working against the transdisciplinary conception of artistic research
what are the advantages of being part of a bigger (academic)structure? What are the possibilities of acting quasi independent within such structures? What are the needs to create frameworks beyond these structures ? How 'independent' are these frameworks beyond the structures?
what are the expectations and questions of the cultural / educational sector towards institutions and practitioners of artistic research?

Questions raised:

How to create feedback-loops between the institutions and the larger system? How to be critical towards our own support structures?
How can we create and foster solidarity among the institutes?
Who are the future allies for artistic research?
What is the mission and task of artistic research as a publicly funded field?
Not only institutions position themselves, they already welcome distinct positions from participating artist researchers. What are the modalities of formulating a collective position within the institution?

To facilitate these questions Kristien Van den Brande proposed a roleplaying game: The rise and fall of a dystopian regime for (institutional) artistic research. “Rise and Fall” is a role-play in which players create a dystopia, explore its rise to power, experience how everyday life operates during its tenure, identify how the regime is brought down and envision the reemergence of life in and beyond its ruins.

The role-players were invited to explore the question: What are the roots of (institutional) artistic research during each of these phases, concretely or metaphorically?

TABLE 2: Internal Relations

How to build the relationships between the institutes and their participants?

Reporter: Philippine Hoegen

Context:

Questions of neo-liberalism in connection to education, regulatory dependencies and access

Questions raised:

How to create not only critical but transformative feedback processes within our institutes?
Trust or control: An inclusive access policy relies on an elaborate regulatory structure within the institution. Deregulated institutions can run the danger of perpetuating status quo

Phillippine Hoegen proposed to work with an online mapping tool. Several mechanisms of collecting keywords and grouping them into common concerns served as a visual tool to facilitate a self critical look at the organisation of internal structures and relations between participants and all persons working within the institution.

TABLE 3: How to be Public? Where to be public?

Reporter: Sébastien Hendrickx

Context:

Publicness often serves as a "proof of work" and a measure of validity of the cultural sector and specifically artistic research
Growing importance of the countryside vs the city. In the past cultural production was more decentralised. Decentralisation is becoming more important also in response to climate change. Should artistic research dislocate from the urban and if yes, how?
Growing importance of regionalism and its emphasis on parallel and other histories, on subcultures

Questions raised:

Visibility and need to be visible vs. the need for invisibility: how and how long to stay invisible?
Visibility versus performativity: what can artistic research do besides being visible?
How to communicate in process?

Séba Hendrickx’ practice aimed at speculative collaboration open to neurodiversity. The participants of this Table were invited to make a pluralistic mind-map in form of a collective wall drawing. Each participant could elaborate on the drawings, diagrams and writings of the others. Misunderstanding and being lost in translation were inherent to the practice. With drawings or remarks of his own, the Reporter of this Table tried to push the map- and discussion-in-progress in speciﬁc directions.

TABLE 4: Instituting Transformation

How to institute transformation and what resists instituting?

Reporter: Sina Seifee

Context:

decolonial politics
growing importance of social and civic movements (MeToo, BLM,...) as future-shaping agencies. how are they different from institutions, how can we welcome their potential?
Transformation in the context of sustainability
Conditions of perpetuating of precarity: precarious institutions "pass on" the conditions to workers

Questions raised:

How long does an institution need to live? When should it dissolve?
How to create adaptable / plastic (in the sense of plasticity) frameworks?
The question of activism of and within the institution and resistance from within.

Sina Seifee proposed a Table-session as a moderated conversation around the central question of transformation in regard to artistic institutions and their sustainability. In the process of transformations whole classes of questions, phenomena and forms of knowledge may be lost or rendered unthinkable. Institutional transformations can reorder our sense of value and structure in the world, as well as change the way we embed social norms. The aim of the conversation was to give more specificity to the different kinds of transformation. The session began by asking the participants: what new forms of organization and community are emerging in your particular institutions? What power relations do they rely on, create, or destroy?

Day 3, July 10th

For this day a.pass invited all participants of the previous days and the public into the process. The link for online participation via a video conference platform was published online, and an invitation was sent out. After an introduction by Delphine Hesters, the Reporters of the Table groups presented their reports to the public. Each presentation was followed by a discussion and was open to questions, comments.

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Introduction to Day 3

[video width="1920" height="1080" mp4="https:///www.apass.be/wp-content/uploads/2020/10/Future-Research-Conference-introduction.mp4"][/video]

The Introduction brought back some question and topics of the Groups of Day 2 to Day 3:

We must be aware of the different understandings of AR present in the room
What do we mean by collectivity and inclusion?
In connection to the PhD in the Arts boom: is academia a refuge for the artist?
How and why are theaters, museums and other art institutions committing to AR?
What different culture of/for AR to cultivate?

Reports by the Reporters

[video width="1440" height="1080" mp4="https:///www.apass.be/wp-content/uploads/2020/10/future-research-conference-Tables-smalll-2-1.mp4"][/video]

Table 1 Report

Kristien Van Den Brande

► Practice Presentation

INSTITUTIONAL AUTONOMY WITHIN LARGER SYSTEMS
Tackled through a role playing game.
Roles:
teacher
dreamer (instagram influencer with a fashion line)
uber-socialist (young artist)
rebel (black-block activist seen as vandal)
archivist (big data manager)
Context:
categorisation and segregation of fields within arts (educational, artistic, social practices) are working against the transdisciplinary conception of artistic research
The condition of partial identities: being a part of multiple systems at the same time
What are the expectations and questions of the cultural/educational sector towards institutions and practitioners of artistic research? eg: a theatre: why do they engage with AR?
What are the (dis)advantages of being part of a bigger (academic) structure?
2 problems:
What are the larger systems? (funding bodies, a bigger academic structure, art/social work/science, allies of AR). Why do we call them ‘larger’?
Is the word ‘autonomy’ creating an interesting horizon for the discussion? (Institutions are de facto mediators between (related) individuals who belong to other or larger systems. Autonomy as the awareness of non-autonomy.)
Larger systems
Instead of making an exhaustive list of ‘larger systems’, we created a (more or less) fictitious dystopian* world in which to position the question of (institutional) autonomy. The idea was to create 3 stages (rise, establishment, fall) of a dystopia, and to see how (individual and institutional) resistance and collaborations* operate in every stage.
*relative term (where does it touch on utopia? Rise and fall have interwoven features.)
*in the double sense: in the positive sense, and in the sense of (un)consciously being on the side of what is criticized.
What were the features of the world:
complete commodification: no more public space, no more commons, instrumentalisation of art, art as a dialogic practice no longer recognized as art, false beliefs in the politics of images (protest is fashionable), always be positive (instagram culture) and gaslighting, neutrality of data, prevalence of entertainment industry
Radical exclusivity (segregation, nationalism, art having to express predefined values, ‘inclusive’ and ‘participatory’ becoming a facade for its opposite
Dominance of the virtual (over the sensorial, surveillance capitalism, ip-ification)
Money making more money
Mass unemployment
Over-bureaucracy and looming of legal threats (seeking legal representation for conflict in the absence of a society of trust)
Wrong horizon of the word ‘autonomy’
Philosophically we are probably aligned in thinking entanglements rather than autonomy (Rancière, Donna Haraway, Tim Ingold). The only autonomy is an awareness of our non-autonomy.
Creates a shift in the questions we can/should ask?
Instead of thinking the borders of an institute, focusing on connecting lines: how to generate feedback-loops between ARers - the institute - other systems?
Strategies
What instituting is needed: turning bureaucratic requirements from funding bodies into occasion for conceptualizing positions (eg this conference, relation to ones own board and GA: how to put it together, how to sustain and undermine its authority)
Role play in reality: the question of ‘who do you work for?’. Positioning the discourse/question to make visible ones alliances.
Methodologies of production (that include relation) is what is being produced in AR (eg: contracts)
Building the archive of methodologies, strategies - who owns the archive?
! Time-factor: what is the life span of an artist-run organisation, a research institute, a board.
ANNIHILATION
How to deal with the double threat of annihilation of the institute (it wants to be open to change) + the institute that takes care of itself when it panics?
Threat comes from
AR itself (if AR includes the production of methodologies of production)
Funding bodies that understand how we establish and practice interdependence
Movements like #metoo, blm, collaborative structures that are not recognized by the board (eg: witte de with, netwerk aalst)
Strategies?

Open discussion after the presentation:

> “Me too” harassment, Black Lives Matters are all examples that need quick institutional responses but we are confronted with the SLOWNESS OF THE INSTITUTION. There is the threat of annihilation but also the institute takes care of its own survival. The moment of panic is very tricky! Which strategies do institutions have to deal with those panic moments? Example of criticism: Witte de Wit had to deal with its colonial past: they spend a long period of time in attempt to change the name and then director put out a new program. But corona and black lives matter happened and things escalated because institutions were too slow and got heavily criticized. An Institute is slow to react and there is a precarity within an institute that needs to be sustained by its partners.

> What strategies can we think of to make such transitions possible, considering the kind of forces in question? Institutional memory should trace those moments and share the archive of these transitions.

> All institutions are hierarchical so we could talk of institutional schizoanalysis. For my experience, at X university, when there is a personal change, everything changes . It's faster if the person at the top takes decisions already because of peer pressure: sometimes it can be interesting for peers to point out the weak points. At X academy there were ongoing debates and in two days the director reacted. We have to help each other (peers to director etc...). How do you become a better director and person?

> What kind of feedback loops do we organize in order to catch up?

> I'm happy that institutions are slow. Change is also slow. We are looking for ways to move together. The legal paradigm in which we need to inscribe in is organized hierarchically. To balance insecurity of AR and have an institution that gives you the opportunity to do the research.

> People are divided in the classroom and I have the responsibility as a professor. We still don't recognize structural racism etc.. there's a lot to do. How fast can we catch up without making a quick fix? “Not too know” it's not good from my position while the world is on fire!

> It is problematic having to respond fast because you are giving yourself the authority to do it. How to create a place of discussion instead of decision?

> A level of transparency is needed so one can see the progresses. With opacity of institutions, there is no sense of what is possible.

> there is a double bind of slowness/fastness. Slowness is resistance but “the world is on fire” and how do you respond? Maybe a way forward is in relation to what's happening to representative democracy (in Belgium). How to make it more participatory? You don't abolish existing institutes but you establish a faster reacting extra part of it. Could there be a way to make debate platforms in a more continuous manner and not ad hoc as a way to combine qualities of fast and slow.

> “you have to be fast and you can't be wrong!” doesn't sound very interdependent.

> don't forget that certain regulations come from a want, they are there for a reason.

Table 2 Report

Philippine Hoegen

► Practice Presentation

Internal Institutional Structures for Instituting Artistic Research
Introduction
The aim of the discussion about internal institutional structures for instituting artistic research was to take a (self) critical look at the organisation of internal structures and relations between participants and all persons working within the institutions. We spoke through 3 categories: 1. structures of decision making and organisation, (including formal and informal hierarchies). 2. Structures and instruments of self- and external evaluation. And 3. Relations with participants and their agencies.
Discussion Thursday 9th
There were representatives from 2 different institutions at the table, in some ways opposites, especially in scale. One institution, although it doesn't see itself as big, is of a much larger scale than the other, and with that, there is automatically more formal structuring. One is coming from specialisation and moving towards interdisciplinary, while the other is interdisciplinary by nature. One contains BA, MA and PHD, the other is post-MA.
None the less there were significant overlaps. And from this first glimpse it would appear that there are a lot of elements already present in the institutions which would be continued in a desirable future institution, but in some cases those are now present as concepts but not as practices. Or they are ambitions but not yet founding concepts. Other things are simply lacking, either as founding concepts or as practices. The most acutely missed factors are those that aren’t yet present within the ambitions of the institute.

Several subjects surfaced of which three stood out:
(Self)-evaluation. One situation sketched was: there are various structures for self-evaluation in place, but follow-up on the outcomes, and therefore actual change, is lacking. Another situation: there are many moments of feedbacking or evaluating the own organisation, but they are not formally structured. So, follow up is haphazard rather than structural.
Continuity. In both cases, the search for time and money for the institution with which to ensure continuity – not only of the institution itself, but also of the work/knowledge flowing into and out of the institution – were not self-evidently part of the set of ambitions, let alone them being a founding concept or a practice. Continuity here is meant in various senses: contracts of staff members, long term plans / vision and follow up, longer relationships with alumni....
Institutional engagement and responsibility. Informal relationships, collegiality, and frequent meetings amongst staff members, as well as personal and frequent contact with and amongst participants, are valued highly in both the larger and the smaller institutions. But this also assumes a high level of engagement and responsibility, in other words TIME, not always remunerated, or (in the case also of participants) not necessarily available or on offer. Instituting artistic research requires formal structures for informal organisation to take place. And it needs time management, something we are notoriously bad at in the art field, lavishly spending our own and each other's time.
Discussion Friday 10th
For the third day of the conference on Friday the 10th of July, different scenarios for each subject were projected, showing possible trajectories to engage with the different issues. The scenario for the problem of self-evaluation was: institutional (self)-evaluation / critique becomes an integral part of artistic research processes. Both staff and researchers / participants are allotted time for that, and also for proposing / effectuating follow up and change.
For the issue of continuity, the scenario was simply: continuity is put firmly on the agenda of the institution. As simple as it sounds, it does come with the risk of further entrenchment in the neo-liberal conditions surrounding education as more money means more justification demands. The scenario that we discussed in particular was the one addressing institutional engagement and responsibility:
Scenario: The extra time needed for engaging with the institution by all parties is taken into account in the budget, there are rotating shifts for taking different responsibilities, meetings are well structured, time is allotted and roles planned ahead.
Questions and problems: -How to avoid becoming ensnared in tedious procedures? -How to measure what is a 'correct' spending of time? -The paradox of the formal and the informal.
Debated Questions
The question of measuring time led to a debate, with on one side those people who are convinced that the monetary measurement of time is a waste of time and an unholy quest.
On the other hand, there were those who pointed out that remunerating time is simply fair practice, and a plea was made for considering administration as a form of care.
About the roles and agencies of participants, most people felt participants should and do have an important say in how an institution is run, but also that they are sometimes blind to the struggles of the institution, and for what it can and can’t do.
What we didn’t have time for, but might have been a necessary part two of that conversation is the other side of the coin: is potential of existing institutional blindness to some particular needs or struggles of participants.

Open discussion after the presentation:

> Paradox of inclusion: inclusion asks also for diversity in abilities, backgrounds etc, but at the same time it requires that we treat everybody equally. Difficult!

> What is the lifespan of the engagement with an institution?

> What is slow, what is fast?

> Question to other institutions: do you involve the other participants in the way the organization is made?

> on the slowness of regulations: for example legislation was made for the PhDs in the Arts to exist, but labour regulations (time, wage) are still rooted in a Fordist era. They not adjusted to the artistic reality and administration needs to deal with that.

> There is a lot of passion at institution Y, for the good and for the worst. There are practices of living together for a week, including the after-hours. Participants are living together, a group of 7-8 people. Different visions of roles, of labour and invisible labour co-exist. Covid was a bomb making those discussions blow up. Students positions are not that different from those of workers (crew/staff and tutors/guests). Alumni become crew and tutorial staff. We have political consciousness but budgets, regulations, hierarchies are also there. There's an urgency of many discussion. For instance, students have to work outside to pay the fee for Institution Y, but now they realized that their role is not so different from the guests and contributors. The director of Y is the only person with a full time wage and they have to do all the work that the others don't want to do. There is a difference between students and participants. There is a higher demand for accountability from students while they have to pay a fee.

How to move away from neoliberal approach of the student's demand to the institution to "serve"? But we all share other ideals so this discussion became very explosive.

>> counterargument: calculating time can save time. Taking care that tasks allocation is fair and equal.
>> Is emotional time considered in this calculation of time?
>> In Institution Z the age difference spans from 29 to 67 years old. Administrative care is needed. There is pressure on the institute to change: to enhance feedback process and evaluations. What is even possible?

Table 3 Report

Sébastien Hendricks

► Practice Presentation

On the ﬁrst day of the conference, four main topical ﬁelds were deﬁned as a basis for the following day. Our table - table 3 - was going to deal with the publicness of artistic research: how and where should it be made public, if at all?
The proposed practice aimed at speculative collaboration open to neurodiversity. Minds imagine differently: some tend to cohere, others to open up, analyze, criticize, associate, visualize, textualize, daydream, etc. There are advantages and disadvantages to mental slowness as well as to mental speed. We made a pluralistic mind-map: each participant could elaborate on the drawings, diagrams and writings of the others. Misunderstanding and being lost in translation were inherent to the practice. In order to prevent the whole group from falling off a cliff into a Sea of Randomness, a moderator lightly intervened from time to time. With drawings or remarks of his own, he tried to push the map- and discussion-in-progress in speciﬁc directions.
The practice consisted of the following elements:
a big piece of paper hung up against a wall
some chalk markers to draw or write on it
a bench to sit on and take some distance to look at the collaborative map-in-progress
a laser pen to highlight speciﬁc details of the map during the group discussions which alternated with the more silent drawing and writing sessions
We started from four distinct questions, which could be interrelated in various ways:
(1) Can artistic research just be without being public? Why / not?
(2) What are the advantages of secrecy for artistic research?
(3) How could artistic research relate to traditional knowledges and practices?
(4) Where to make artistic research public in 5 years from now?
On the third and last day of the conference, the moderator transformed into a reporter who, with the help of the laser-pen, guided the audience along his subjective trajectory through the map. He more or less said the following:
As our table dealt with the question of publicness, it is maybe not so surprising to see so many eyes show up on the map (which is actually, thanks to the horizon line, more of a landscape drawing - an image not drawn looking from the top down but while standing in the landscape itself). There is the many-eyed-monster who could be seen as a symbol for collective intelligence (or collective confusion, if you wish); there are the hollow non-eyes of a skull predicting the end of artistic research in the world to come; for some mysterious reason the dilettant is drawn with a pair of profoundly sad eyes; I particularly like the eye within the vague circle, which to me stands for the participant-observer, the researcher who’s more or less part of a ﬁeld (with all the messiness, paradoxes and complexities such an involvement can entail); very different is the distant, so-called objective or scientiﬁc eye right next to it - maybe that one refers to the gaze of the Academicized Fartist, the proliferating mock-version of the artistic researcher - whose worst emanation could approach the God-like Gaze (also to be found on the map). Most of these eyes, however, seem to represent the eyes of artistic researchers, while our main questions were related to the issue of publicness, so to the eyes of others. One of those eyes can be found looking at a tower. The ediﬁce itself has an eye drawn on it. The image suggests the tower can see while hiding from view what is happening inside of its walls. Artistic research could be a phase of invisibility for an artistic practice, a break in its publicness, a space for an artist to observe, try things out, transform, develop a praxis, all of this free from the pressure to be successful and productive, or to make sense immediately. As a basis for experimentation, the tower could be ﬁlled with lots of unﬁlled time, as is mentioned right underneath the image. Let us now move our attention to what some participants suggested could be called the Fartbox, even though the arrows clearly point out the cloudlike shape doesn’t forcefully leave but enters or envelops another entity. The box looks like a Russian doll: in the worldbox we can ﬁnd the artworldbox, and in the artworldbox there is the artistic research niche or ghetto. When artistic research is made public, in which of these boxes does it appear? And how? In order to become public, does it have to adapt, does it have to become a box itself, a form that ﬁts in? Or can it change - cloudify, melt or mould - the structures that be? The ghetto and the niche have another well known metaphor in their vicinity: the one of the church. Does artistic research only preach to the converted? Is its proud cosmopolitanism not much more than a rootless and at the same time profoundly provincial way of inhabiting the world? Considering the larger spheres of the Fartbox - the artworld and the world - one may wonder if artistic research ﬁrst and foremost feeds into an artist’s career or rather into his or her life. The map also suggests that any possible answer to the question of publicness strongly depends on one’s deﬁnition of artistic research. Some proclaimed artistic research is not a phase, but more something like a form or a type of practice - maybe even a discipline? According to them, in a world in turmoil, this form or type or discipline could beneﬁt from a more speciﬁc description. What if social innovation would be its main characteristic? Or social change (including tradition, next to innovation)? In that case, publicness wouldn’t mean becoming visible in the eyes of others, but acting (possibly in concert with others) upon the world. Could artistic research go viral? Could it be a tool for action and intervention - socially and culturally - or could it produce such tools? And which tools would be needed for this production? How would artistic research making use of rakes and spades and hammers and sickles instead of MacBook Pros, look like? What if artistic researchers would all give up on their latte frappe macchiato and massively migrate to the countryside to make their soft hands rough and dirty? The question each of them could at least ask him or herself is: if my research is a pebble, in which pond do I want it to make ripples?

Open discussion after the presentation:

> Is AR an attitude or practice? And how much do we take contemporary art as synonymous with AR? There are examples where art is deliberately instrumentalized for a research that is artistic in its methodology or genealogy and has political effects: Forensic Architecture, Chimurenga Collective and Wochenklausur in Austria. Are we then on the verge of passing into social work? Hijacking art could mean that if we cannot have political effect, can use the position of artists as joyful dilettante, can we use the naiveté of not being burdened by specialization or by bureaucratic difficulties to oppose political and social problems differently? How can artistic techniques be hijacked for that purpose? There is also an epistemic benefit, because we learn something about learning. The question remains why we still call it art and not activism? Should it be social work?

>> I change my mind about that question every day, on the days where I am more critical I see as Risk of diverging of political potential from real politics to symbolic places. From which position is that done? From a place of privilege?

> How far is secrecy is helping? Secrecy as a power position is different than invisibility of being powerless, of non agency. In my professional experience of many years I used working systems, loving systems, reading systems without talking about AR. Lately I have been doing AR in a big institutions with money but the care or time was not being given for discussing of what is what. “We don't want a debate about AR”. The whole discussion become a political field. Opacity/Tower of AR is a problem: AR is elitist or considered as such.

> there are different cultures of research: it gives space/time to certain practices, to different gestures, to safe spaces.

> teaching as artistic researcher in Institution A, in relationship to the question of secrecy as potential (from Table 3): Maybe the question of making AR public is a question of how it positions itself within a social environment not of how AR makes itself visible. If we think of AR as something that acts upon the world then AR is already public because it is in an environment. If we think about it as some kind of a pause, it carries some kind of secret knowledge. It is problematic if AR is a secret knowledge that is being produced and served as a finished dish. AR has the power to dwell in a non-articulated phase, but also share from that phase. Seen like this AR is maybe an attitude. I prefer calling is pre-articulation.

> Focused on AR, productions and fair practices within the arts. There is not an opposition between the public and AR, but it can be a weaving together with the public. One should not stay too long in the room, but share, get feedback and develop together with the public. Being artist and researcher is not a decoration, I think it's clear that is a real necessity of life. Neoliberal times makes seem the arts and AR useless. If so, then you can ask what is the legitimacy of all human endeavours (philosophy...), in the arts not everything should be productive.

Table 4 Report

Sina Seifee

► Practice Presentation

The session was proposed in the spirit of conversation around the central question of transformation in regard to artistic institutions and their sustainability. In the process of transformations whole classes of questions, phenomena and forms of knowledge may be lost or rendered unthinkable. Institutional transformations can reorder our sense of value and structure in the world, as well as change the way we embed social norms. The aim of the discussion was to give more specificity the different kinds of transformation in question. The session began by asking the participants: what new forms of organization and community are emerging in your particular institutions? What power relations do they rely on, create, or destroy?
During the session we talked about role of educational organizations in geopolitics as international relations influenced by geographical factors. The aspect of geopolitics relevant to this context can be defined as the question of who gets to move where at what cost. These topics were raised:
Inequality The notion of inequality was mainly understood and raised as financial inequality. And this was exemplified regarding the national borders of the European states where these institutions are located. Some of the participants postulated the implicit location of education within Europe's foreign policies. That means, how educational organizations becomes part of the decisions of inclusion/exclusion. One of the frontiers where this inequality was clearly felt in this discussion was visa applications and visa processes. This issue was raised in a wider series of questions regarding the distribution of wealth and privileges beyond national borders. Many involved institutions are ethically transnational, but contribute to the local. We talked about how the idea of "local" is shattered.
Scale (of administration) From the point of view of the administration workers present at the discussion, it seemed that larger organizations have more problems with the politics of inclusion/exclusion, with getting things done bureaucratically. The logistics and concerns of institutions dealing with inclusion change with their scale. Institutions are built within institutions, in a nested structure, causing the regulations to be conceived inside regulations. As the result of scaling up processes they do not always fit or continue to fit together. For instance, frictions occurs as one has transnational inclusion ethics, while the other has more domestic politics in mind. This friction can be felt in the ambivalence of support and limitation. As an institution gets larger in size (i.e. change in quantity), this leads to sometimes to a different logic (i.e. change in the quality of how it understands its world).
Two distinct positions were articulated in the session:
Solidarity and alignment. Working with the metaphors of "radical fairytale" (a form of radicalization, small but provoking thoughts), "flipping the coin" (how easy things can change to its opposite), and the "Fortress Europe" (the oversimplified question of "how to open Europe to foreigners"). This view operates by contentious direct-action approach to geopolitics in artistic research. Suggesting that we have to formulate the future and in doing so transcend our bad internationalism. The mentality of pushing our demands against the external social/systemic forces.
Actor network perspective. Sometime having a "contact person" in the other institution from a different scale can do a lot for you. This contact person has to be cultivated and is achieved through heuristic talents of networking. In this view, you invest on networking and networks of relationships. The label "bureaucrat" was suggested as an inaccurate name for people with particular views and people with different privileges. Because you have to take feeling and emotions into account. For example you might find ways to have their "view" layered, and not necessary radically transform them.
In this session we visited two modes of thinking togetherness in Europe: (1) internationalism, as mode in which one connects "among" the other actors. This position recognizes distance and domestic borders, but works in interaction with them. And (2), transnationalism, in which one thinks "beyond" what constitutes as difference and distance. The institution is invested in foreign operation, and acts beyond or across national boundaries.

Open discussion after the presentation:

> Notion of the (g)Local was important for the discussion. There were several positions on how to see this.

> Framing was discussed, bad local and good local are possible. Not traveling makes us rethink the idea of local. But it is also food for a nationalist approaches. How would we work with this idea?

>> this conference is a good example of how to think this

> Good and bad digital was mentioned. In the future scenarios mobility will be restricted to the 1%, and big tech will have the only means to educate. There is a danger of not coming together anymore. Mobility is already exclusive if you consider visa restrictions.

> How to create longer phases of engagement and alternatives time zones in order to engage deeply with a place? Nationalism is not about the local, but about a specific layer of the society.

> Institutions are nodes of international attraction. Can we think further than that? There is no culture of AR in many places (example Italy). It is important to include other localities which do not have cultures of AR.

>> for example the rural vs the urban, to include the rural.

> Trans means to go *(active movement) beyond, while inter is inbetween *(stuck, passive). Transnational and not International

> Institutions have a wish for inclusivity as long as it does not change the culture of AR. Inclusion must come with the courage to change standards.

> An open definition of AR is not open in the sense of "whatever", but in the sense of being open to actualization and transformation.

Summary of Day 3

[video width="1920" height="1080" mp4="https:///www.apass.be/wp-content/uploads/2020/10/Future-Research-Conferencefinal-overview-and-Q.mp4"][/video]

Delphine Hesters

In the last hour of this debate, Delphine Hesters presented her summary of the discussions of the day and outlined trajectories of the debate so far. She proposed a mapping (see picture) where she outlined and grouped the topics discussed during the Reporter's presentations along a future timeline for a speculative year 2035. Her main groupings were:

Practices to give up:

Institutions as service provider
inequality
hiding behind slowness
quick fixes
being in the position in which we have to legitimate ourselves
constant measuring of time in order to remunerate

Practices to nurture:

set up continuous debates that don't have to be conclusive
take advantage of the slowness of institutions - possibility of thorough-ness, resistance, dialogue. (debates need slowness)
administration as care
having principles of self-evaluation
(formal) structures to make informality happen
accommodate different „time zones“, also the different requirements of time that different practices need. (but the question of how to measure time stays, we still are in an approach to time as labour and labour as time. it is a trap for AR and arts)
tweaking of the bureaucratic requirements, pirate versions of existing models
ask yourself - who has to move where at what cost
the institution should be public - share your archive, show how you change, how you work
ask yourself - in which pond do you make ripples? which circles you want to create?
map your entanglements, know your dependencies and autonomies
weaving with the public

Values:

trust
vulnerability
transparency
trans(nationality)
radicality

Think what could annihilate your institution
Balance self care & being ready for change
'being public' as acting upon the world
Think in terms of currencies instead of positions and hierarchies
approach to AR as both open and specific

General Discussion

The day concluded with reactions, feedback and proposals for next steps. Here is a transcript of that discussion, without naming the contributors. Direct reactions are marked with >, responses to comments with >>

> Repetition of wealth - for you a visa is a right but that doesn't count for everyone

> Transparency adding nuance - an institution is not a homogeneous space, which moves within different worlds, there is also the importance to resist having to share everything,

>> The demand for transparency comes from a lack of trust.
>> Maybe also the idea of visibility and transparency as a system of control
>> Transparency has to do with control, but also it is about complexity. For a lot of administrative people this is a mountain they have to move. Trying to communicate the artistic field to the administrative field, and the other way around. Like speaking different languages. Not necessarily about ill will. Maybe something for administrative artistic research.

> The notion of safe space was dropped a couple of time, and I wonder to what extent the need for safe space is reserved for AR, or if it is intrinsic to the field of education.

> Maybe all these things relate to institutions in general, any of these relate to artistic research as a discipline?

> When we talk about visibility and communication it raises a lot of question about responsibility, who holds this safe space? Art is also social, modes of representation is really a task within AR. This is also a question of practices. It sounds abstract - bringing practices together. This is a selection process, if we are in the pre-articulated space, bringing practices together, articulating to each other.

>> As an artistic researcher at a.pass my personal motivation was the possibility of taking a break. The shelter was needed to fail, if things were visible all the time, this would have been impossible. Being visible and producing artworks that nobody needs

> Maybe we could think beyond binaries visible-invisible, etc, more think along the lines of what visibility should be, or transparency should be, determining what according to us is visibility, instead of letting it be determined for us

> Measure of having no family or role model to look up to, in a queer way, from someone who mainly does research through queer perspectives. In these queer times it is interesting to be more radical, think more about negative decision making, thinking what is no longer sustainable, in the last ten years these MA PhDs didn’t give us perspectives that are useful in current years. Continuing is a luxury that very few will have.

> First of all my gratefulness, because I didn’t want to go to AR conferences anymore. I really enjoyed the optimism. We missed the word queer in the last 3 days, but it is important to keep these spaces safe and open at the same time. Heard something many times and mentioned often in other AR conferences: also academics are coming our way to do artistic research. Important not to think within categories, we really have something to offer that transcends what we consider to be artistic research.

> One aspect that I want to bring in or back, is that the future of AR has to rethink its notion of access in a radical way. What we have, no matter how hard we try its always based on conditions. What could be modes of unconditional access for researches, which doesn’t jeopardize the safe space and secrecy. Maybe this can cross the binary of the institution

>> ’(digital) commons' :)
>> what makes us want to say yes to this environment, and what do we lose with this unconditional access?
>> something about the unconditional. There is multiplicity of societies that need specific access points. If we streamline we use very broad terms that a lot of people don't feel connected to.

> Back to the question of transparency. We should define for ourselves, what it means for us. Delphine already mentioned it: sharing our vulnerability. Sharing of vulnerability brings us closer to the ethics of artistic researchers. Often we feel a big gap between the way the institution functions and the ethics of researchers inside of it. Institution introducing itself as a research in itself. There the ethics of the institution and the researchers in it come together. In that respect some us wouldn’t need to enter an institution in order to protect ourselves, because there would be a culture of risks, we wouldn't need to withdraw.

> I was wondering about the notion of academia. I have read papers and essays from people at universities and they really transformed my thinking. How, if academia is so bad, they produce such amazing things?

what happens to the sleepwalker if the world is on fire?

Delphine Hesters than asked into the round:

What can we do together? Continue to do together? And for what purpose?

> We need to talk about the selection process at the part of the institution. It counteracts unconditional access.

> Getting rid of labour or reformulating labour relations - if we open up the floodgates of imagination there are some things we will lose is social production.

> Something institutions can consider is conditions of production. People don’t pay attention to what we are producing but the way we are producing. If we remember that the Israeli army reads situationist international: What are we contributing to neo-liberalism. It needs to be politicized. We have an expanded form of democracy coming our way, and we should think about how we are going to contribute to that, as researchers.

> We need not only researchers or institutions people in our work groups, also managers and administrators.

> What we need from both sides is a bit of courage. Art is in underdog position vs a terminator.

> We started from an unspoken understanding of Artistic Research is and now have arrived at the question of not only what "artisitc" is but of what it should do. Independent of our disagreement about what Artistic Research is, its definitions should keep transforming for the future similar to the way in which art also always transforms.

> Translations always have obscure sides and transparencies. I think it is important to talk together. AR's responsibility of searching it's own limits, and it this sense it's a contribution to the world.

Conclusion

A much needed conversation

The three days of the conference were a multifaceted, engaged discussion on Artistic Research Institutions, an impression which was supported by many contributors and participants in the their feedback. The perspective of the institutions, installed here as a result of the benchmark process, created a much needed productive conversation around common concerns. There was a shared feeling that institutions do not exchange enough on that level: eye to eye as organizers and facilitators. Being able to discuss, self-critique, be open and constructive about the difficulties and pitfalls of organizing institutions is important to the field of artistic research and its current economical, educational and administrative context.

► expand

While this institutional perspective allowed for a discussion among institutions and was a welcome change from discussions within their singular hierarchies of art education, there was also a shared agreement that this institutional perspective can only be a start of a larger series of conversations. An area of discussion that deserves its own focus is the question of how Artistic Research enters into the larger context of art and cultural institutions and the broader social context. Representatives from the broader field have participated in this conference and there is an urgency to continue to understand the work of Artistic Research as it ventures beyond the institutions which support it. The other important topic would be the artists' and students' perspective on Artistic Research and the institutions they take part in. This perspective should become the main focus of a next conference.

Community

A common point during conference was to pay more attention to the responsibilities of institutions of artistic research as community instigators. How can we continue to care for the researchers and concerns which leave the institution? How can we support the emergent community of artistic researchers and their professional networks? How can we support them as they in their turn instigate and interact with the communities outside the educational field? To accomplish this the institutions should not only connect among themselves, but foster a larger cultural network of Artistic Research that includes cooperatives, venues, social and activist initiatives.

Administration as Care

The perspective of care was also important in the discussions around administrative concerns. In these discussions administration was often framed as care. Administration actively co-creates the space of indeterminacy which Artistic Research relies on to be able to find its own limits, definitions and processes. This space is constantly foreclosed by educational regulations which operate from more traditional assumptions and policies of art education and research. To push against those boundaries and to reshape the regulatory structures from within is the work of administration in the institutions.

Access

Accessibility needs to be continually addressed as we develop these conversations. Here the administration also plays an important role, as it is the place where not only the conditions of access to the institution are being defined but also where the work of making them more permeable happens: negotiations around insurance, visa- and administrative regulations allow for the legal persona of the artistic researcher to exist within the administrative frameworks. Other processes of institutional access have to do with an understanding of the institutions as a resource for the larger community. How can institutions continue to develop modalities of sharing this resources alongside with the already existing admission policies? Admission policies are themselves in question: we have to pay even more attention to whom does our call for proposals reach and on which basis do we prioritize certain proposals over others in a field that is as amorphous as Artistic Research. To work on access we could question the call procedure as an accepted standard and discuss other potential models.

Visibility

The processes of making visible of artistic research is at the center of the questions of its relationships to a larger context and also contributes a further point to the discussion of access. On the one hand institutions of Artistic Research are seen as precious safe spaces, away from visibility and allowing for time and a place to experiment, fail and explore. On the other side of this argument is the question of contribution to the social and political sphere. How can we not lose sight of both necessities? Can a rethinking of publication as a modality of entering the public sphere contribute to this discussion? What kind of collaborations can be formed to share processes of investigation that go beyond production of art and the academic paper?

Practice, Discipline, Methodology, Field

The conference clearly showed (again) that many paralleled conceptions of what Artistic Research is and what it should do exist in the field. There were several calls to try and agree on a preliminary common idea of what we are talking about, while already going forward with the discussion of the implications of this practice in the field. Any further meeting on this topic should address a specific conceptualization of Artistic Research as a temporary proposal in order to facilitate deeper and more contextualized discussions of its processes and politics.

During the conference two parallel modes of reaching this temporary commonality became apparent: One perspective argued that Artistic Research is inseparable from its search for its limits and meaning. This argument stems from a similar process of continued transformation of art as a cultural practice. It could be argued from this perspective that it is more important to share how artistic research is done that what it is. This "doing otherwise" is itself a valuable contribution to artistic, social and political fields. The other perspective on commonality or diversity of definitions is oriented by the question whether Artistic Research is an emergent discipline in its own right or a methodology which can be applied within exiting (research) disciplines. This might be a foundational question for institutions of artistic research and their self conceptualization, as it works in different ways within the tensions between their conceptual and artistic autonomy and educational policies.

Outcomes

For a.pass, as the instigator of this conference, some immediate and some longterm outcomes and commitments follow from this conference. This report will become a part of our evaluation process and application for funding for the next five years. We have proposed a so-called Steering Group to become a part of the a.pass structure. Our wish is that this group will – in two annual meetings – become a satellite of the institution and create a space for shared reflection, critique and continuity for a.pass as a research in education. The Steering Group is a step towards a greater permeability and will be a critical dialogue partner for the institution. It will engage a group of potential a.pass contributors from the larger field of artistic research including representatives from partner institutions, social initiatives and alumni.

The institutions participating in this conference have expressed a clear desire to continue this conversation. A next step would be to make proposals of how this continuity could be installed. a.pass will engage in exploring the topics of these discussion in further conferences and contribute to a continued process of collaboration with the participating institutions.

Thank you!

We would like to finish this report with a big "Thank You!" to all contributors and the engaged audience of this conference. We appreciated the commitment to discussion, doubt and supportive critique in the complicated circumstances of this year. We are looking forward to continue and to meet again!

Post Conclusion

As a small outlook, we have recently asked the a.pass researchers why they chose Artistic Research as their field of work. Here is a small list of answers. We take them as seeds for a future conference on artists' perspectives on Artistic Research.

To have time for a process, and work in a collective setting.

To work with the patterns that research creates in artistic practice

To be in dialogue with other researchers and colleagues.

To share resources: in art practices resources are often use for the purpose of a singe artist or a singe project. In artistic research institutions resources can be shared and benefit more people.

To understand our own process better: a self-anthropology of artistic labor.

To practice clairvoyance

To question the performance of authorship

Hosting and crossing of disciplines, to engage in transdisciplinary practice. To engage with disciplines as conflictual zones.

To engage in and share failures

To unlearn productivity, to understand productivity not as a goal but as a contingent pattern of practice, a moment of crystallization. To split productivity from practice.

To position artistic practices within society and away from producing products for society

To understand the agency of a cut.

Comments

Please leave your comments and feedback in this collective pad

research center

workshop

associate researchers Cycle 2

Writing subtext 29 June 2020
posted by: Vladimir Miller

Pia Louwerens

ZSenne Art Lab

15 July 2020

During this workshop Pia Louwerens will test scattered yet corroborating ideas and exercises linked to her research, grouped into two sessions. The first part of the workshop will revolve around the notion of being "embedded" and ways of becoming embedded on the one hand, and on the other hand the workshop as a superstructure, an exoskeleton, which adapts itself to its participants. Would it be possible to rewrite the workshop during the event itself, and what kind of structure could serve this soft workshop? For the second part of the workshop Louwerens will introduce new elements; attempts to evoke events which occured during her research trajectory in collaboration with several institutions in the Netherlands. We will become a loosely organized speaking-reading-writing-machine to collectively document these instances and provide them with an embedded subtext.

To participate in this workshop, please send an email to pia.louwerens1@gmail.com

Wed, July 15th at 14h

SUBSCRIPTIONS ARE CLOSED FOR THIS WORKSHOP

performative publishing

research center

associate researchers Cycle 2

WHAT YOUR RESEARCH DID TO ME research center associates Cycle II
17 February 2020
posted by: Steven Jouwersma

Breg Horemans, Davide Tidoni, Esteban Donoso, Lili M. Rampre and Pia Louwerens

10 June 2021

30 euro - annex + 2 books + 1 game

archive 10 6 2... final.pdf

a.pass annex 2... email.pdf

Performative publishing” opens other forms of doing that reflect the speculative attitudes of artistic research.

a.pass Research Center hosts associate researchers in one-year cycles. Breg Horemans, Davide Tidoni, Esteban Donoso, Lili M. Rampre and Pia Louwerens were part of “Cycle II 2020/21”. Their research topics range from cultural discourse analysis in the dance field, institutional critique and immaterial art production, architectural encounter dispositifs, decolonial dance history and politics of listening. Throughout the year, they contributed with concerns, concepts and “ways of doing” inherent to their practice. They share their research trajectory and their entanglements in singular performative publications, as well as a collective digital publication on madewitholga.be. Excerpts of their collaborative work are published in The Annex, which functions as a printed index to the online collective publication, as well as to the multiform performative publications of the individual researchers.

THE ANNEX

Collective publication

What your research did to me is a collective online publication by a.pass “Research Center Cycle II,” with excerpts printed in The Annex. In response to a self-defined score, the associated researchers produced an online assemblage of conversations, film clips, letters, auto-theoretical writings and a storytelling/feedback game.

In a collaborative research environment like a.pass, a lot of creative and critical energy is devoted to developing modes of sharing. These modes range from spontaneous and informal, to highly orchestrated, artificial, constrained and designed. Whether called hosting, adopting, participating, initiating, presenting, borrowing, testing, or what have you – they all come with a different distribution of entanglements with each other, and eventually with a wider public.

The publication What your research did to me takes as a point of departure the fact that modes of sharing already happened, and that along the way, the initial projects lost their clear contours. They crossbred into each other and made (un)traceable lines and knots, without losing definition. When deliberating the making of a publication to impart something of the collective process, the first impulse was to find a common denominator in research subject (e.g. listening), if not in research method (e.g. note-taking). This strategy yielded a somewhat pernicious effect in that it tended to fade the singularities and intricacies of the approaches, how one inclined to another – but not necessarily to all. Sharing wasn’t the same as amalgamating into uniformity. Proximity engendered centrifuge as much as centripetal forces.

The solution adopted was to list each for oneself, moments where one’s research was inspired by someone else’s, and to readdress that moment of implicit borrowing or appropriating back into collective work, either with the proprietor of the question or with the entire group, and in any case, witnessed by all.

madewitholga.be or in print.

PDF OF ANNEX II here > a.pass_annex_2021

The Annex is 5 euro.
You get the Annex for free if you order one of the publications.
Price of Annex + the 3 printed publications = 30 euro

What your research did to me, a collective online publication by a.pass Research Centre Cycle II, with excerpts printed in *The Annex*. What your research did to me is an online assemblage of conversations, film clips, letters, autotheoretical writings and a storytelling/feedback game, produced in response to a self-defined score.

Published on madewitholga.be

SITING DISCOURSE
Diary excerpt from Live Archive,

by Breg Horemans

Siting Discourse is a dialogical diary that explores the protocols, politics and accessibility of a digital architecture-as-archive (www.taat-projects.com). Horemans shares the writing process through a recorded sequence of screen captures. Siting Discourse exposes the Live Archive´s digital spatiality and the implicit gestures, attitudes and coincidences of discourse making that it aims to facilitate. The title is a reference to the Live Archive as a (web-)site for discursive documentation and it addresses the academic citing mechanism as a form of “structural misquoting.” Siting Discourse is a collaboration between Siebren Nachtergaele (Social Sciences HOGENT, Theatre Studies UGENT, BE) and Andrew Filmer (Theatre Studies, Aberystwyth University, WA). Their first encounter was shaped by means of a drift.

PDF FREE DOWNLOAD > archive 10-6-2021_final

Breg Horemans is co-founder of TAAT, a liquid collective of artists working on the verge of performance, research and installation art. Since 2011, he renegotiates his relation to the architecture discipline through transdisciplinary collaborations. The desire of his research lies in shaping the spatial conditions for ‘sites of encounter’ that invite human and non-human entities to co-constitute each other. The projects initiated by TAAT generate spaces for co-activity and instigate fluid prototyping processes as ‘becoming spaces’. In the last two years, Breg is co-developing an online environment that enhance processes of open source writing, archiving and publishing.

I’M NOT SAD, THE WORLD IS SAD
Artistic research novel,

by Pia Louwerens

I’m Not Sad, The World Is Sad is an autotheoretical, semi-fictional account of a performance artist who lands a part-time job as an Embedded Artistic Researcher in an art institution. Invested in queer theory and institutional critique, she sets out to perform the artist “differently” through a process of negation and passivity, inadvertently causing her relationship with the institution’s curator to grow increasingly speculative and paranoid. Louwerens’ labor as tour guide, security guard, artist, hostess and researcher at different institutions begins to overlap and blend under the name of “performance.” I’m Not Sad, The World Is Sad is a fragmented story of paranoid and reparative reading, script and utterance, exposure and vulnerability.

Pia Louwerens is a performance artist and researcher from the Netherlands, living in Brussels. Her research revolves around the becoming of the artistic subject, the I who writes, speaks and makes, in relation to the (institutional) context. From 2019 - 2020 Louwerens was working as embedded artistic researcher at a big research project, for which she was embedded in an art institution. Through this research she attempted to perform or practice the artist, and thereby the institution, differently. Her work usually takes the shape of a performance in which she speaks, switching between registers of the actual, the possible, the professional and the anxious artist.

price 15 euro

ORDER HERE + preview PDF (coming soon)

POP-FI POSTER
A game,

by Lili M. Rampre

Pop-Fi poster is a “choose your own adventure” game developed by Lili M. Rampre in collaboration with Júlia Rúbies Subirós. The game traces pre-public discourse, a semi-private collection of thoughts that, once shared and circulated, can shift a wider agenda on what matters to artists the most. The game aims to popularize common fictions and pop the bubble of others. Collectivizing half-digested thoughts potentially means bridging between personal and structural to effectuate change. Pop-Fi poster is part of Pop-Fi: a multifaceted project that entails a performative workshop ventriloquizing popular movie icons, video installations and script-readings. Pop-Fi foregrounds concerns of an artistic community through a variety of formats that act as a discourse prism. Pop-Fi poster is both a visual aid for the workshop and an autonomous object. Pop-Fi’s next step is developing strategies to funnel from anecdotal to factual and think about data and its visualization techniques informed by direct experience, commitment to action and intersectionality.

Lili M. Rampre is researching strategies to highlight “off stage”; processes, practices and actors behind, off, under or above the stage. Her focus lies on power relationships and the dynamics of disparities in cultural capital (audience-performer, fan-star, producer-artist). Her work has often a role-reversal in its core proposal, ventriloquism of a kind, or unreliable narration. Most recently Lili is looking into fandom and fandom civic practices authorising fiction to affect political action as an artistic methodology, to re-articulate essential parts of artistic production and circulation as fictional or factual aspects.

Price 3 Euro

ORDER HERE (coming)

WHERE DO YOU DRAW THE LINE
BETWEEN ART AND POLITICS
Interviews,

by Davide Tidoni

Where Do You Draw the Line Between Art and Politics consists of a series of interviews with individuals who have been active in various capacities at the intersection of art and politics. Between historical documentation, political memory, dialogic reflection, and motivational support, the publication examines the experiences, commitments and feelings that operate and inform aesthetic priorities in social spaces outside of art institutions; it’s a repository designed to inspire and encourage the politicization of aesthetics, as opposed to the aestheticization of politics.

Davide Tidoni is an artist and researcher working with sound and listening. With a particular focus on direct experience, observation, and action, he creates works of different formats that include live performance, intervention, walk, video, audio recording, and text scores. He is interested in the use of sound and music in counter-culture and political struggles and has published a sound based field research on the northern italian ultras group Brescia 1911 (The Sound of Normalisation, 2018). Davide’s work can be accessed at: davidetidoni.name

price: 15 Euro

ORDER HERE + preview PDF (soon)

lecture

performative publishing

research center

Close Encounters

Zones of disobedience Elen Braga / Eve Kalyva / Steven Jouwersma
29 January 2020
posted by: Pierre Rubio

Close Encounters series

ISELP & a.pass

06 February 2020

a.pass Close Encounters

Zones of disobedience

Elen Braga / Eve Kalyva / Steven Jouwersma

06/02/2020 - 15h00 at ISELP / 18h00 at a.pass

Close Encounters are light and irregular events to take time to meet, listen and evaluate an idea, a project, a research, or a specific point in an artistic -research- trajectory. The events are free-formed and singularly appropriated by their protagonists, but the format is always a dialog with one or more guests; all are invited to expand on their research or the problem posed through the lens of their expertise, experience or concern. The Close Encounters series holds a double intention of getting a closer look at things and of approaching somebody closely and tries to respond to three key questions in relation to artistic research and its current nature, function and conditions of possibility: What to study? What to research? What to practice?

For Zone Public, the current seminar of the postgraduate program in a.pass, the Close Encounters series invites guests that have relevant practices with regards to (infrastructures of) publishing and/or making-public and/or art and research publicness.

On Thursday 6th, for this special edition, a new monumental work Elen Ou Hubris by Elen Braga will be on display for the first time at ISELP from 15h00 to 17h00. This will be followed by Zones of Disobedience, a three hour long discussion with Elen Braga, Eve Kalyva and Steven Jouwersma that will unfold from 18h00 onwards at a.pass.

Thursday February 6, 15h00-17h00

Elen Ou Hubris

Elen Braga

a monumental tapestry on display for the first time

@ ISELP, Boulevard de Waterloo 31, 1000 Bruxelles

Thursday February 6, 18h00

Close Encounters Series @ Zone Public

Zones of disobedience

Elen Braga / Eve Kalyva / Steven Jouwersma

a three hours public presentation and discussion hosted by Pierre Rubio

@ a.pass, 60 Delaunoystraat, 1080 Brussels

When institutions have come to embody their own institutional critique, when participatory art becomes the new weapon of the established normalising order, and when attempts to further develop forms of artistic resistance are almost instantly liquefied in the commodifying reason of the market, a series of questions arise: Is it still possible to disobey? What could the forms of disobedient work be today? What new strategies should be invented in this context? How can one give the public the incentive to transgress its fears, inhibitions and limitations?

Having these questions as a starting point, “Zones of Disobedience” opens up a space for discussion, reflection and debate. It presents examples from the past and the present and from across the spheres of the artistic and the political in order to problematise sets of relationships, conceptual frameworks and behaviours. These have to do with ideas about monuments, myths and experiences of the city as space but also as a site of memory, of belonging and of envisioning a future.

The protagonists of “Zones of Disobedience” are equally interested in the relationships across the public, the artist, one’s environment and discourse, with particular attention on self-imaging in public spaces. Public self-imaging –and the different techniques of the self– are understood here in relation to a place and its image as this is perceived from different perspectives and for different audiences. Likewise, public self-imaging refers to the stories one tells about oneself and about the “other” (the artist, the audience, the immigrant, the policymaker, the army, the police), as well as to the mirroring of power, its ideologies and hierarchies. With this in mind, the performative conception of the self-image and its associated “hubris” enable to conceptualise strategies one can deploy in order to expose and destabilise the tenure of authority.

If this can be achieved –for example in the works of Elen Braga and Steven Jouwersma through absurd, futile, uncomfortable or humorous encounters– how can such moments of critique be sustained or resurface in new forms? Which other public spaces can they generate? As such, “Zones of Disobedience” offers an evening of contestation, blurred limits, shifts and negotiations.

Elen Braga

Elen Braga is a Brazilian artist based in Brussels. Her practice involves self-imposed tasks that border on the absurd. She investigates how one creates narratives of the self, and is particularly interested in how myths function in relation to an individual’s strength, ambition, futility and resilience.

Elen's new project, Elen Ou Hubris, is an entirely hand-tufted 120 square metres carpet/tapestry reproducing the image of a 24-metre tall woman standing on a pedestal. Created in the form of a giant idealised self-portrait of the artist, this monumental object will be installed in front of the triumphal arch of King Leopold II in the Parc du Cinquantenaire in Brussels in 2020. By its size and location, Elen Ou Hubris addresses the notion of hubris, exposes an entangled multiplicity of self-images, seeks to open a debate on monumentality, pride and determined futures –and boldly claims the central place to question the very place of women in t-his-her-stor-y-ies.

In 2014 Elen was selected in “Situações Brasília” Contemporary Art Award of DF –National Museum of the Republic, in Brazil. In 2016 she participated in AIR ANTWERPEN residency where she worked on the performance series named 'Os 12 trabalhos' (the twelve labors), inspired by the Greek myth of Odysseus. In 2017 she was selected for the residency at Central Saint Martins in London in partnership with SESC São Paulo. In 2018 she completed a postgraduate in advanced performance in a.pass, Brussels.

Elen is currently in residence at ISELP – Institut supérieur pour l’étude du langage plastique (Brussels) and has exhibited and developed projects at SOKL (Antwerp, 2019) Tomie Ohtake Institute (São Paulo, 2015), 17th Bienal of Cerveira (Portugal, 2013), MUVIM – Valencian Museum of Enlightenment and Modernity (Valencia, 2015), Samples - MULF – Museo Universitario Leopoldo Flores ( Mexico, 2015), SESC Belenzinho (Sao Paulo, 2017) amongst others.

http://www.elenbraga.com/

Eve Kalyva

Eve Kalyva works on the relationships between images and texts in cultural production and visual culture. Her recent monograph, Image and Text in Conceptual Art: Critical Operations in Context (Palgrave/ Macmillan 2016), offers interdisciplinary perspectives on art from Europe, North and South America, and evaluates the different ways in which artworks advance their institutional and socio-political critique. Eve also works on the relation between art and politics, visual activism and social semiotics. She has developed the idea of “rhetoric of disobedience” to refer to the different ways in which art engages the associations one makes beyond what one sees, and is particularly interested in meaning making and communication as social and shared processes.

Prior to moving to Amsterdam, Eve taught at universities in the UK and Argentina, and collaborated with international art institutions such as the Henry Moore Institute (Leeds) and the Museum of Modern Art Chiloé (Chile) as curator and artist in residence. Her creative practice explores the intersections of the real with the fantastic through texts, images, objects and bodily experiences; and her interdisciplinary research spans art, exhibition design, pedagogies of play, intermediality, discourse analysis and visual culture. Eve also develops museum workshops and cultural games. She is co-coordinator of the research group Global Trajectories of Thought and Memory: Art from the Global South at the University of Amsterdam, and will co-chair the panel ‘Radical women: the construction of Latin American women artists through exhibitions’ at the forthcoming 2020 annual conference of the College Art Association.

http://independent.academia.edu/EveKalyva

https://www.evekalyva.com/

Steven Jouwersma

Steven Jouwersma is a Dutch artist. His work develops always in relation to contexts and combines performance with film making and installations.

Within specific contexts where socio-political tensions intersect, Steven Jouwersma invents performative situations that enable critical relations between him-as-artist and the expectations of the public. Steven (self) induces “crises” in the apparent status quo and engages in performing the inherent contradictions present within, often highly, unsettled spaces of cultural difference. Art in public space and in countries that are foreign to the artist always assert political dimensions. By defining antagonistic elements that provoke debates, Steven functions as a catalyst for these political dimensions to be exposed. Without being “classically” political, Steven’s works aim to challenge his own political and social position as well as his audience’s by acting “like an icebreaker in a congealed situation”. These singular forms of interaction in public spaces have unexpected outcomes. In some cases, in place of the predicted problems that might have occurred, the project is accepted and achieved. On the other hand, occasionally, the artist’s contribution is considered too controversial, straying too far away from conventions, and leads to its cancellation. Steven works with these missed expectations and miscommunications and sees them as potentials from which he operates, continually adjusting his own expectations.

Steven studied at the Frank Mohr Institute and has a Master in Interactive Media and Environments. His most recent residencies and public events of the last three years are: dinA (Brussels), IBB (Curacao, Mondriaan Fonds), Buratinas (Nadine, Brussels) Künstlerhaus Bethanien (Berlin, Mondriaan Fonds), Het Resort E03S01 (Het Resort, group show –with Alban Karsten and Feiko Beckers, Groningen), Common sweat sauna #2 and #3 (Zsenne Artlab, Brussel) Spectacle of the Sweet… (Nodine, Brussel), Wandering Arts Biennale (Nadine, Brussel), Power and Ancestors (WM Gallery, Amsterdam), Casa Moderna (Willemstad), Grand Marcha (Carnaval parade, Willemstad)

https://www.stevenjouwersma.com/

postgraduate program

block 2020/I

Zone Public

BLOCK 2020/I 20 December 2019
posted by: Pierre Rubio

a.pass Brussels

06 January 2020

30 April 2020

a.pass post-graduate program for winter-spring 2020 follows the habitual form of three collective gatherings: at the beginning: the ‘Opening Week’, in the middle: the ‘Half Way Days’ and at the end: the ‘End Week’. These are collective workdays where, at large, all the artists and researchers both present their work and feedback on everybody’s research. The three distinct gatherings propose different protocols of presentations and modes of feedback. All protocols are discussed during the block.

The block includes as well Zone Public, a curated seminar-like series of working sessions dedicated specifically to this block and happening mainly on Thursdays and Fridays. This ensemble of proposals is designed by Femke Snelting, Peggy Pierrot and Pierre Rubio.

January
6-14 : Opening Week Days
16-17 : Zone Public sessions #1
23-24 : Zone Public sessions #2
30-31 : Zone Public sessions #3

February
6-7 : Zone Public sessions #4
13-14 : Zone Public sessions #5
17-21 : Halfway Days
27-28 : Zone Public sessions #6

March
5-6 Zone Public sessions #7
12-13 Zone Public sessions #8
14-15 Zone Public sessions #9
22-23 Zone Public sessions #10
30-April 5 End Week at Perfomance Arts Forum (France)

The artists and researchers participating in this block with their projects are:

Chloe Chignell
Signe Frederiksen
Quinsy Gario
Stefan Govaart
Adriano Wilfert Jensen
Mathilde Maillard
Muslin Brothers
Flavio Rodrigo Orzari Ferreira
Magda Ptasznik
Christina Stadlbauer
Federico Vladimir Strate Pezdirc
Kasia Tórz
Katrine Turner
Andrea Zavala Folache

The dedicated mentors, curators, and artistic coordinator are:

Dedicated Mentoring

Kristien Van Den Brande
Kristien Van den Brande is a Brussels-based writer, editor, dramaturge and researcher. An ongoing interest in the (im)materiality, image and performativity of writing has characterized her work, which engages with a range of disciplines including literature, performance, expanded publishing, urbanism and sexuality. Inspired by ‘minor literatures’, she does ongoing research about 'Support de Fortune’, a notion that refers to forms of writing that take place in the margin of print or on throw-away paper. She is a living book and co-editor in Mette Edvardsen’s project Time has fallen asleep in the afternoon sunshine. Together with Myriam Van Imschoot she set up oralsite.be, an online platform for expanded publishing. Lately, she is gaining interest in role-play as dramaturgic, artistic, therapeutic, sexual tool "to undo the creature in us”. That latter was Anne Carson speaking.

Vladimir Miller
Vladimir Miller works as an artist, researcher, scenographer and dramaturge. His practice aims at re-negotiating habitual modes of spatial production by using fragility as a building principle. He uses collective construction- and building processes to investigate ideologies of labour and territory within ad-hoc groups and institutional environments. In his latest projects he works with the materiality of fluids to challenge ideas of stability embedded within the design of spaces of cultural production. Vladimir Miller has been a frequent collaborator with the choreographers Philipp Gehmacher and Meg Stuart. As scenographer, co-author, dramaturge and performer he took part or co-created a number of performances and video installations with the two artists. In 2018-19 he is dramaturge in residence at Decoratelier/Jozef Wouters. Vladimir Miller is co-curator of the postgraduate artistic research institute a.pass, Brussels and a PhD in Practice candidate at the Academy of Fine Arts, Vienna. In 2013 Miller was Fellow at Institut für Raumexperimente, Berlin and in 2015 Fellow at Akademie Schloss Solitude in Stuttgart. Vladimir Miller has been guest lecturer at the University of Hamburg and at KASK, Gent.

Femke Snelting
Femke Snelting works as artist and designer, developing projects at the intersection of design, feminisms and free software. In various constellations she has been exploring how digital tools and practices might co-construct each other. She is member of Constant, a non-profit, artist-run association for art and media based in Brussels. With Jara Rocha she currently activates Possible Bodies, a collective research project that interrogates the concrete and at the same time fictional entities of "bodies" in the context of 3D tracking, modelling and scanning. She co-initiated the design/research team Open Source Publishing (OSP) and formed De Geuzen (a foundation for multi-visual research) with Renée Turner and Riek Sijbring. Apart from mentoring at a.pass, Femke teaches at the Piet Zwart Institute (experimental publishing, Rotterdam).

Zone Public Co-curating

Peggy Pierrot
Peggy Pierrot lives and works in Brussels. She works mainly with different associations and educational or research structures. Her most favourite tools are human sciences and free softwares. Since there are "profound links between gesture and speech, between expressible thought and the creative activity of the hand ", she is currently working at the Ecole of Recherche Graphique (ERG) both as a technical and logistical assistant and as a teacher in Media and Communication Theory. She is also involved in the master's program Récits et expérimentation - Narration spéculative. (Storytelling and experimentation - Speculative Fabulation) She gives lectures and workshops on Afro-Atlantic cultures and literatures, science fiction, media and technology and has an active practice in radio.

Pierre Rubio
Pierre Rubio works as artist, independent researcher and dramaturge. At large and through different forms, his work questions modes of individuation to explore contemporary production of subjectivity in/through the arts. What is real for an artist? is his main research question. Pierre was a dancer and choreographer for a long time, holds a master's degree in the arts combining theatre & communication at the campus of Aix-Marseille University (France) and dance & choreography at the campus of Centre National de Danse Contemporaine in Angers (France). Pierre is currently a core member, co-curator and mentor in a.pass - a platform for artistic research practices.

Femke Snelting
(see above)

Artistic coordination

Lilia Mestre
Lilia Mestre (Lisboa 1968) is a performing artist and researcher based in Brussels. She interested in art practice as a medial tool between several domains of semiotical existence. Mestre works with assemblages, scores and inter-subjective setups as an artist, curator, dramaturge and teacher. She’s currently co-curator and artistic coordinator of a.pass where she develops a research on scores - Scorescapes - as a possible radical pedagogical tool. In 2019 - 2021 she’s collaborating with Prof. Jill Halstead and Prof. Brandon LaBelle in Social Acoustic - a research project supported by the University of Bergen, Norway. And with Nikolaus Gansterer and Alex Arteaga in Contingent Agencies - a research project supported by PEEK -Vienna, AU.

More information about Zone Public here

performative publishing

postgraduate program

a.pass meets School of Love

block 2018/III

Maurice Meewisse Documentation Second Block - School of Love Curated by Adva Zakai
14 September 2019
posted by: Maurice Meewisse

01 September 2018

30 November 2018

case of: Maurice Meewisse

Maurice Meewisse Documentation Second Block - School of Love

"SOL is a collective platform that was initiated some years ago, inspired by the interest in both love and school as charged with potential to generate new politics and relations in the world. SOL is practiced through regular meetings, but follows no curriculum. Instead, it develops a spontaneous program through the presence and interest of its participants. SOL is basically an invitation to hang out. But to hang out deeply. To practice school as a place of free time – free to study things as they appear, separated from the dependency on the time and space of social order and production. And to practice love – Not the kind of love that is generated through affirmation of who we think we are, but love as an act of giving by allowing it to transform us." Curated by Adva Zakai, Sept/Dec 2018

The curatorial proposal seemed from the start interesting but problematic, so I decided to beforehand what my position should be and how I want to relate to the program and a.pass. From the start the claims made by the curator – it is not about love, but about political love, the willingness to let yourself be transformed by other, and that it was not a school, but there is an interest in school – formed the basis of my attitude of constructive opposition. In a not always subtle way I put the thesis of this block to test. The production of actual works was not the main goal of the block, they functioned more as conversation starters within the continuous political game.

test - the tower

I decided to start with a small provocation, in the middle of the space I build a tower where it was possible for one person to sit on top of. The tower formed a visualization of the attitude I approached SOL with. Halfway through the block, during some presentations I explained my motives and asked the people there if they thought that they excepted the tower. Everybody but one wanted to keep the tower – no unanimity - so the tower had to go.

test - the class picture

During the closing week of this block we traveled together to Performance Art Forum, in northern France. This school trip made me think about our group, what we are, what are status is and how we are related to each other. I decided to do an expiriment, with making a class picture - to see if that could clarify some those questions. I put up a camera on a stand and made every 10 seconds a picture, assuming that at one point everybody would have their eyes open. The actual picture didn't clarify much, but what remained was the act of the making the picture.

performative publishing

postgraduate program

The Adoption Project

Troubled Gardens

Mathilde Maillard / I gave a hamac and it came back to me 01 August 2019
posted by: Mathilde Maillard

I like to think that objects decide the place where they want to be or with who they want to be.

That they could move until they find the good place or the good person to leave close by.

As an adoptee, I gave a yellow hamac that I get in Brazil last October. There were two main reasons for me to borrow this hamac to someone else : * I tried to find a place for it at home but (also because I don’t have any outside place) I never took the use of it. Was it because this place represents the laziness ? the place where I could rest and read ? (In relation to that, I share the link of this article called A woman's greatest enemy? A lack of time to herself » in the Guardian)

This laziness to me is connected to my research with club travail but also to the fantasy of the research which make me come to a.pass (a place where I could dream, read, think, share and… have time) . And because the block would happen outside I thought it would be nice to have it there in the garden. * the second reason is that I had this hamac in Brazil and that this travel there was really important to me and open a field of questions about the places I (feel) am privileged or not. So I thought in this international context of a.pass it would be a nice object to give in term of many subjects. I gave my adoptee with only one demand : that the object will come back to me at the end in one piece.

And then the hamac moved to Rui’s place.

But I don’t think he hang once the hamac at his place. He used the hamac in a presentation where he would film Tamar Lilia and Maurice as a group inside the garden, with Tamar trying to hang it somewhere. He told me that he wanted to hang the hamac because we wouldn't have any place to be confortable in the garden. But Rui explained me that the main thing for him was to think about this laziness. In the other movie that Rui did with Caterina in a.pass building, the first indications were about create empty space in an empty space, so in a way laziness related to the non-indications/ improvisations / non-rules that Rui.

Together with Cate and Rui, we talked about how laziness is connected to a bad behavior. And how from a country to another it doesn’t contain the same kind of guiltiness. To the clishé of the South American people who are very lazy rest a lot : clishé/ Disney character who is Brazilian is very slow and lazy (ze carioca)

Like we are « Lost in time » (expression in Brazilian)

And then the hamac became a vidéo

That Rui send to Caterina. The video of the improvisation in the garden.

(cf Pictures of Rui movie) Caterina said : « I was the only one looking at this movie ».

Actually Caterina received two videos:

* the one she was inside (in a.pass building)

* the one of the hamac with Tamar

Caterina explained us that hamac as an object didn’t catch her so much / it was a bit abandoned

More the editing process / how the edition build focus, narrative, story-telling

How much is this value of the edition by contrast with the laziness of the action

You don’t do so much but you get a lot because of the framing

I did a video for the presentation

I was a bit guilty of not taking attention at the hamac

I looked at the history of the hamac / images of the slavers using the hamac / symbol of power / it has a political symbol : who has the privileged to be carry in the hamac ///

There is hamac inside in our body ! the organes of the stomach are protected by thousand of little hamacs inside our body who car pour body / the transversal abdominal

To support the organs, the peritoneal folds that surround the viscera form not only a hammock, but a multitude of small hammocks, so that each organ is solidly attached to its neighbors and to the different walls. The transverse mesocolon envelops the subdiaphragmatic organs. This “hammock structure” supports the static of the viscera while allowing variations in volume, weight and displacement. This is how this “viscera” system adapts to significant variations in volume during pregnancy. This type of anatomical organization is possible thanks to the tissue continuity of the peritoneum.The peritoneum confers to the organs surrounding deformability qualities while maintaining its shape thanks to the collagen fibers it contains.The role of the mesos can be compared to that of a belt , which, while holding the organ, provides a range of measured movements around its reference position.

Our conversation about the symbolic of the hamac :

Hamac not just as a lazy place but also used by poor people in Brazil

J’ai acheté ce hamac 50 euros / 50 hamac / 15 dollars / 18 euros

70 % de la population de la campagne dort en hamac, 30 % en ville.

Quand il y a un hamac et un lit dans la maison, dans 9 cas sur 10, à la saison chaude c'est uniquement l'homme qui l'utilise pour y dormir la nuit ; le hamac procure un couchage plus frais qu'un matelas.

Les Européens découvrent le hamac au xv^e siècle grâce aux voyages de Christophe Colomb.

Quelques dessins expliquent la manière de se coucher dans un hamac ; Raymond Breton, un missionnaire français aux carabes, un dans un dictionnaire caraïbe-français rapporte : « Keyeyecoua tiem larangon callinago, tichati balanagle », ce qui signifie « Le sauvage se couche en rond et en travers, le Français étendu et en longueur ». Là est la principale raison pour laquelle le hamac fut modifié en occident avec l'ajout de barres en bois à chaque extrémité.Les Latinos américains n'utilisent jamais de barres en bois sur leur hamacs.

And the hamac came back to my place and I found a place for me.

Now I would like to invite Rui and Cate to my place and we continue this discussion about laziness, emptiness and what does it mean to make places for things. May be the next movie of Rui can happen in the hamac.

Mathilde > Rui > Caterina

Readings :

Jonathan Crary 24/7

The radical plan to save the planet by working less, Robert Pollin, Vice

Le droit à la paresse, Lafargue

Une apologie des oisifs, Robert Louis Stevenson

postgraduate program

workshop

Troubled Gardens

Writing into becoming water an instant conversation
16 July 2019
posted by: Nicolas Galeazzi

Marialena Marouda, Christina Stadlbauer and Nicolas Geleazzi

Becoming Water

Imagining a two-day boat trip on the Dilje-Leuven Canal:

M.M.: A brief introduction into my practice: I see performance as a practice of inhabiting a specific ecosystem. Currently, I am focusing on the oceanic ecosystem, one that can only in part be inhabited by human beings.
Concerning the ocean, the question that interests me most is: What is my relation to the ocean, and how can this relation be described? What are the affects or elements that make it up? And how can those affects be performed and thus communicated? My focus lies on creating affective (an)archives. i.e. archives that communicate relational experiences and knowledges of the ocean.

NG: What makes the ocean for you to the ideal ecosystem to be performatively inhabited?

M.M.: Well, I feel very attracted to it physically and mentally. And it also proposes a different way of thinking and being than land proposes. So I want to explore those. But it is not an "ideal" ecosystem because it is actually quite difficult to inhabit it physically. Very little is known of the ocean compared to ecosystems on land.

C.S.: For me, it is less the ocean than the water that triggers the idea of inhabiting it in a performative sense. Water is everywhere, in us, around us, we are made up of water - and the element is so common that we don't think about it much, as we live our lives. To give it a moment of special attention and to engage with it as a practice is like a process of becoming aware of something that we deal with every day, and that is so at the basis of our existence.
The ocean was extremely attractive to me when I was a child. I used to spend my entire summer holidays at the Mediterranean Sea, and I spent most of these months inside of the water. It was the experience of being submersed, totally enveloped by the salty moving body that intrigued me. The smell, the temperature, the consistency (compared with the bathtub water or the swimming pool water) of the Mediterranean became like a place where I would feel at home for me.
Today, much older, I don't have this urge anymore to submerse in the sea. I'm much more respectful of the gigantic body of water and enjoy more contemplating it by staying at its side, and not going in.

N.G.: Probably, I could see the ocean in any water. Looking deep into the glass before I take a sip of delicious spring water - e.g. at Schwarzsee in the Alps - I see the sea, I see into the history of these molecules and can follow them through my body into my pee, into the ground into the flower, into the sunray into the rain into the river into the stream into the whole flow that cyclically generates life. Of course, on these waves, we perform our lives and are performed by them. In the case of water, the conditions it creates, the landscape it carves, I'm not sure if I inhabit and perform within or if it's not the other way, the water inhabits me and performs through me.

M.M.: I think different bodies of water work differently, affect the human body in a different way. So for me, the ocean as I recently encountered it Portugal, for example, the force that it has, is very different from my own experience of the sea in the Mediterranean in Greece.

C.S.: Can you tell more about the performative aspect that intrigues you with water or the ocean?

M.M.: Performance is for me the way we choose to enter into relation with the body of water that we encounter. So for example, if you say that you want to be engulfed by the sea, the salty and continuously moving water, I am interested to know more about this sensation that you have and how it could be performed now, for example, in the conditions in this room.

C.S.: The most intriguing part that comes to mind at once is the aspect of being carried. And of course, we have this much more on the earth. The earth is solid and carries us all the time - something that we also take for granted, and forget about it, as we sit on this chair.
In the water, especially the salty - thick - water, the buoyancy is a fantastic characteristic that gives me a sense of trust inside this ever-moving deep sea.

M.M.: Yes, I recognize this feeling! What I would propose now on the trip is to explore how this sensation could be reconstructed through performance or how this sensation could influence what you are researching artistically.

C.S.: First association is STAGE DIVING!! But that is not very serious, of course!

M.M.: What is stage diving?

N.G.: The tricky thing might be, that the sensation is part of the ecosystem which should be performed. But probably that's exactly the chance. To perform WITHIN something not ON something (like a stage). If we take performance as a 'doing' not as a 'representing' it becomes very interesting, I think. Performance in an economic sense is an act of domination. To 'perform' witing a system, in respons-able relation to it, is something very different. The notion of being performed while performing is there very applicable.

C.S.: Stage diving is to let yourself be carried by the masses of listeners /audience standing in front of the stage when you dive onto their uplifted hands. It is a big test of trust!

M.M.: Aaaaahh yes, the rockstar thing. We could try it.

CS: Now, I have to think of VariousArtists - whose performance often has to do with experimenting with what he eats, drinks, how much he sleeps, or exercises. So a 40-day water fast could be a very embodied experience of what water does. And very cleansing, as well. Another important aspect of water, of course - the CLEANING!
In that sense, Trudo makes his body the ecosystem and the stage at the same time.

M.M.: We can make a list of those aspects here, during this conversation? I was planning to do this also on the boat trip. Now we can imagine the ocean and that we are travelling on it. What sensation does it give us?

1. Being engulfed/ buoyancy
2. Sense of cleansing
3. ...

C.S.: There is something that happens to the sinuses, also. And to the sense of smell that I find very interesting. In the ocean, of course, you smell the salt and the "sea" - like algae and dead fish and live fish and all the rest of it. But there is also something happening to the nose, in my case. It gets full of water and clogged, and at the same time, it cleans itself.
What aspect of sensation is that?!

M.M.: How would you name it? If you had to use one word? Smell? Or salt-smell?

N.G.: For this, it would have been perfect to be on the boat. I'm sure we would find another answer than here!

C.S.: There is something that is inside and outside at the same time. It is as if the ocean gets INSIDE of my body through the nose. It is the one opening that lets the water in. So, it is not the smell, I think - it is more the permeability of my body to the body of water.
Of course, also the skin gets wrinkled and like a prune, that it keeps the water out. On the contrary, it may even lose a bit of my body water instead of letting the ocean in, because I always get very thirsty when I spend a long time in the water.

M.M.: Permeability is a wonderful word for it! There is this concept of the Hypersea, that was put forth by two biologists, Mark and Dianna McMenamin. They understand all living organisms on land as "lakes" that communicate with each other by on the one hand keeping the water in and on the other being permeable and passing water from one organism to the other. It's as if all organisms on land form a deterritorialized sea that they carry in their bodies.

N.G.: The inside/outside is actually rather a human perspective. Nothing wrong with this, but from the water perspective we are simply a tunnel! A place of passage, and probably of transformation. Perhaps that's the most real performance we do. Being a catalyst for waters. WE ARE THE CANAL!!

C.S.: Now, I have to think of homoeopathic medicine, somehow. The transformation of the water inside our body tunnel.
A tangent.

N.G.: btw. What do you think is the boat a stage ? or rather an ecosystem within an ecosystem?

C.S.: the boat is a very artificial object for me that allows us to traverse the body of water, to be on it without getting wet, to not engage with the water but only with the surface of the water, and there is an aspect of dominance in boats also. You are always (unless you are going under) on top of the water and you don't get wet. It is an object that divides you from the water. You feel it but indirectly only. The most stringent aspect of water - that it is WET - is lost. You don't get wet.

M.M.: You can get very wet on a boat! Have you ever been on a boat when there are strong wind and big waves? You get soaked.
For me, the boat is a machine that allows us to enter into relation with the vastness of the sea, that otherwise, we would not be able to approach. But yes, it also has an aspect of domination. Without boats, no "discoveries", no colonization, but also no communication, no fishing, no trade. It's a complex place to be, the boat. It also makes for a very specific surface on which to move and urges a particular behaviour regarding the human bodies that inhabit it.

N.G.: We have this image of the sailors, that try to master the waters with their boat, fighting against the waves and storms, overcoming the overwhelming forces of nature. Like Ishmael fighting Moby-Dick the wale.

C.S.: I have an aunt who cannot swim. She would go on a boat, though. But she would not go directly into the water. Only where it is very shallow.
And Jonas who found himself inside the whale. How did he end up there again? That was an ecosystem inside of the water, and then he was inside the belly, and that was a bit like land again. Like a membrane that allowed him to be inside the water for a long time, but without touching the water. Was it so?

M.M: So you would prefer a whale belly to a boat?

C.S.: that is difficult to answer. I don't have a clear image of a whale belly...

N.G.: Of course! Even in this nutshell, I dream of the big monsters.

M.M.: So we add 3. permeability, 4. whale-belly...

N.G.: Or let's say permea-belly.

C.S.: And now, the ice. What about ice. Is this ocean? But solid, you can walk on it. And it totally changes the experience of being in/on the water.
Or under it...?

M.M.: Yes definitely, ice is also ocean. Just in a different form. With a whole different set of conditions. I talked to a glaciologist recently, and he said there is the category of sea ice and the ice shelf, that are both ice formations on the sea, which differ from the big glaciers that are usually land formations.

N.G.: For an ice bear it might be something different than for a penguin, or for the wind. For the ice bear it is (more and more ) a boat!

C.S.: With ice I find it confusing. Do I remember right that for a long time it was not known if the North Pole is solid or if the South Pole is solid - land or sea. Ice confuses things a bit, I find...

M.M.: Then lets end in this confusion? I think its quite appropriate.

NG: True!

research center

associate researchers Cycle 1

Victories over the Suns

victories over the suns projects / events / agenda
24 June 2019
posted by: Pierre Rubio

a.pass Research Centre Associates in residence

ZSenne ART Lab / Brussels

24 June 2019

14 July 2019

general presentation of the project here

---------research projects-events-and-agenda---------

WICKED TECHNOLOGIES/WILD FERMENTATION

By linking practices of fermentation, feminism and artistic research, SARA MANENTE hosts a space for thinking, perceiving and doing togetherness in live cultures and live arts.

Sara is a performance artist, dance maker and researcher interested in narrowing the distance between the performers, the audience and the work. Her research starts from a dance practice that problematizes perception, translation and (aesthetic) value. Her work comes out in hybrid forms: book launch, 3Dfilm, written text, interview, choreographic piece, workshop, telepathic experience, collaboration et al.

For Zsenne she proposes and activates a Discursive lab on “fermentation and wickedness”. She will first lacto ferment a summer vegetable while discussing collectively the meaning of wicked, queer, wild and technologies in relation to participants personal researches. She then will leave the ferments in jars to age in the space of the gallery. On the last day of the residency the researchers in Brussels will open and taste them while discussing the same topics, this time informed by 3 weeks of collective fermentation. Meanwhile Sara will be in Fahrenheit 451 House in Catskill starting new alive cultures with the artists/curators Inju Kaboom and Steve Schmitz and their guests as a relay game of bacterial process. Among all the present participants of the residency, Antye Guenther, currently in residence in Japan, will join this online collective fermentation dinner.

Furthermore Sara will perform later in the week, an informal try-out concert on the multilayered and mashed sound that she has been making in the last few months : “Mush” musical cocktail.

FORMS OF LIFE OF FORMS

ROB RITZEN assembles elements of his research as an associate researcher at a.pass. In several collective moments he will explore the idea that form is not only aesthetical but that there is no politics without form. If so those concerned with form everyday, artists for example, can bring forms into being that can generate (un)foreseen effects on the forms that dictate our everyday life and shape our world. With Forms of Life of Forms, in short, Rob wants to work with others to better understand forms in all their expressions and workings, but above all to gain insights into how we can use forms to change the world around us.

With every moment he will add different perspectives and new layers to the notion of form; in-formation, political forms, network forms, value forms, organisational forms. Each moment brings forward a text and visual works that will be explored and discussed together. These elements will form a growing assemblage of written and visual works by Caroline Levine, Marco Lampis, Catherine Malabou, Antye Guenther, Marjolijn Dijkman, Mathijs van de Sande, Judith Butler, Alexander R. Galloway and Eugene Thacker, James Bridle, PA Consulting Group, Bureau des Etudes Luc Boltanski and Arnaud Esquerre, Nancy Fraser, Diego Tonus, and Zachary Formwalt.

Graphic design collective D.E.A.L will translate each moment and the added insights into a poster published for the following session.

Rob works as a curator with a background in philosophy, museum studies, art and architectural history. His curatorial practice is focused on self-organised and co-operative formats in close association with cultural practitioners — consciously positioned on the margin of established institutions and outside of market oriented spaces, but in the middle of communities of cultural practitioners. Most recently he co-initiated That Might Be Right, an attempt to reconfigure the politics of making art and alternative forms of production and presentation.

OTHERWISE EXHIBITING ARTISTIC ANXIETIES AND THE WORLD

‘My desires (or wills) are always in being produced, instead of producing. But some sort of production is expected.’

(Stefano Faoro, from the A4 press release of his solo exhibition ‘Soft Knees’, at Wiels project room 21.02 – 10.03.2019.)

Back in February, ADRIJANA GVOZDENOVIĆ related her thinking to Stefano Faoro’s text and how he used the standard format of A4 exhibition guide to be the work in the exhibition and a press release at the same time. How to engage with the time in ZSenne Artlab as a residency, a semi-public presentation, an open project, a traject, aiming to examine the formats of publicness of artistic research that pushes the border between research, mediation and production?

For three weeks, Adrijana proposes two ongoing practices that are at the same time a tool for conversation, an ongoing research and documentation process focusing on the temporal aspect of this kind of exhibiting. First, a cyanotype printing process, forming in time in relation to U.V. rays from sunlight to think together about traces and blueprints of and for the event, their sharp shadows and (non)transparency. Second, a one-to-one card reading, artistic anxieties and the world. In a 7 card spread Adrijana proposes to read (for and with) the artists and researchers - individuals that are concerned, fearful and hopeful, excited about their practice.

Adrijana is a visual artist and a researcher. In the last two years, in the collective studying environment of a.pass, she has been proposing activities and formats to explore possibilities of what she calls Otherwise Exhibiting, shifting the focus from

object to process to change. Since the beginning of this year, as a continuation of these lines, she started doing one year research at the Royal Academy of Antwerp with a project ‘Archiving Artistic Anxieties’, a proposal for self-archiving as an artistic practice. Adrijana introduces the concept of ‘artistic anxieties’ which stands for an artistic practice that looks for developing a mode of critique from an unstable position, exploring uncertainties and ‘follow(ing) the treads where they lead’.

*To take part in one of these two practices and contribute to the research, please send email adrijana.gvozdenovic@gmail.com

OTHER GEOMETRIES

Femke Snelting develops research projects at the intersection of feminisms, design and free software. In various constellations she explores how digital tools and cultural practices might co-construct each other. She is a member of Constant, a non-profit artist-run association for art and media based in Brussels.

She proposes for the residence a workshop : Other Geometries. It is an invitation to reflect on, re-imagine and train for togetherness with difference. It is a collaborative research-kit, a porous collection of trans*femininist renderings, eccentric imagery and recombinatory vocabularies. The kit is part of an ongoing conversation with activist collectives which rely on concepts such as 'sovereignty', 'freedom', 'independence' and 'autonomy' to ideologically motivate work on tools, networks and infrastructures we need and want. But by sticking to modes of separation rather than relation, we continue to evoke utopias elsewhere, instead of developing ways to stay with the trouble that we are already entangled in.

Other Geometries proposes 'complex collectivity' as a tentative framework to think with, for example, non-normative human constellations, or collectives where participants with radically different needs, backgrounds and agencies come together. ‘complex collectivity' can be self-chosen, or be the result of structural forces such as laws, racism, technology, wars, austerity, queerphobia and ecological conditions.

Many of the items included in the kit modify existing concepts by introducing dynamic tension. In the workshop Femke will extend this method to the way we relay stories of complex collectivities or the kind of geometries we invent for them. We will try to be attentive to generative vibrations between ontologies and cosmologies and speculate with ‘infrastructures’ that could hold more than one form of togetherness together. What non-utopian models can we design to interface with multiple collectivities? How can we do that without making their intersections dependent on the rigidifying assumptions of sameness and reciprocity?

MAKING PUBLIC

After a.pass last audit in 2015, the Ministry of Education supported our institution by rating it officially “excellent”. Nevertheless the ministry encouraged us to become more visible and disseminate our knowledge practices on a more regular basis. This administrative curatorial invitation became a point of critical discussion and complex -conceptual and practical- development in a.pass under the name ‘Making Public’.

Publishing more? But what and how? Are we not obliged to problematize what a publication of artistic research could be? And isn’t it as well coherent to question and develop other modes of publishing? Disseminating more? But in which direction, in which proportion and for who? What does quantity mean in a frame of experimental practice? And what is the public for artistic research if not one to be imagined and ‘actualised’ because it might not exist yet? Are we not supposed to speculate a public for speculative practices?

Since three years the different iterations and proposals under the ‘Making Public’ umbrella were numerous within a.pass at large and occupied quite some space in the newly reconfigured research centre. Going from the thorny problem of ‘contract’, to the dichotomy between ‘private versus public’, to the challenging concept of ‘performative publishing’, to discussions towards the development of experimental digital (non)humanities, to the ontological/political definition of publishing as an act, and more... our notebook and catalogue of actual practices is expanding.

For this residence we propose a discussion day around ‘Making Public’ as a title, frame and horizon where the participants will contribute by sharing their own relational arrangement between their practices and the publication problem. They will also share their definitions and discuss together their concern starting from the question of urgency.

CRITICAL BESTIARIES

A lecture performance by SINA SEIFEE presenting the making of a mini-scale quasi-organization, called the critical bestiaries, to host/construct semi-sustainable structures for storytelling and questioning techniques of bestiaries. Namely, the questions of relational histories, technologies of memory, modes of attention, differential consciousness, and animal subjectivity. This project in the shape of a magazine will be a quadrilingual (German, Farsi, English, Arabic) online and printed form, and its topics are both thematic and epistemic. It is both an inspiration for storytelling and a reading apparatus, to give a chance to an interest for multi-species studies and to define a hybrid mode of discourse to talk about the conditions of storytelling today.

This projects will practically address the question of: which sensory-technology for making are necessary to approach ‘description’ as speculative theory in practice of how a world works? The aim of the magazine is to entangle: design (making things that tell stories), storytelling (a materialist practice of how not to reach the end), science (an interpretative adventure), faithful and fantastic (mixture of the highly rational and the highly fabulous), boundary objects (workaround things, concepts, processes, even routines that permit coordination, sometimes collaboration, without consensus), objectivity (the possibility of unambiguous communication and of boundary articulations) and fable (relational and speculative empiricism).

Sina Seifee researches as an artist in the fields of narrative, performance and knowledge production. He is working on the question of technology and storytelling in the arts and sciences of the middle ages and the past-present of material reading practices in collective life.

SCORESCAPES

Lilia Mestre is a performing artist and researcher based in Brussels working mainly in collaboration with other artists. She is interested in art practice as a medial tool between several domains of semiotic existence. Lilia works with assemblages, scores and inter-subjective setups as an artist, curator, dramaturge and teacher. From 2019 till 2021 she has/will collaborate(d) with Brandon Labelle in Social Acoustic project - a research project supported by the University of Bergen, Norway and with Nikolaus Gansterer and Alex Arteaga in Contingent Agencies - a research project supported by PEEK -Vienna. Since 2008 she is involved in developing the artistic research oriented young institution a.pass -she is currently a.pass artistic coordinator and co-curator- where she has been developing a research on scores as pedagogical tool titled ScoreScapes.

ScoreScapes is a research Lilia started in the context of a.pass, starting from questions such as: How to create an inclusive dispositive that enables learning through each other’s research proposals? How to deal with an un-disciplinary context that aims for transversal relations? By “score” Lilia means a set of instructions that can be repeated for a predetermined period of time. These instructions create a system through which participants interact, as the scores can be modified and used by anyone. Since 2014, she has developed four iterations of the practice: Writing Score, Perform Back Score, Bubble Score and Medium Score. And each iteration marked by the release of a conclusive publication.

Recently Lilia wrote ‘Scorescapes’, a text about the project that points to its transversal qualities and delineates some problems about its nature. Is ScoreScapes an archive? A documentary production? An art practice? A social practice? How does the project relate to artistic research as an unstable and unframed mode of knowledge practice? Does ScorScapes project’s ungraspable definition create conditions for something to happen in term of publishing otherwise?

During the residency in Zsenne ArtLab, Pierre Rubio will present the different dimensions and current state of the ScoreScape project with Lilia in an afternoon of collective reading, interview, Q&A and discussion.

TOWARDS AN ECO-EROGENOUS PARA-PHARMACEUTICS VILLAGE

In catastrophic times… Can the orgasmic body be a source for sustainable electricity production? Can the cavities that make up the landscapes of the human sexual organs be a territory for agricultural development? Can sex hormones offer alternative components for psychopharmacology and recreational drugs formulas? ISABEL BURR RATY is an independent filmmaker and performance artist, interested in the ontological crack between the organic and the artificially engineered, between the unlicensed knowledge of minority groups and the official facts. In her films, Isabel embodies human cosmo-visions that are in eco-survival resistance, bringing the imaginative realisms of the camouflaged and their subversive sense of chronology into the screen. In her artwork she interweaves new media, body art, installation and performance proposing hybrid narratives and bio-autonomous practices that play with synthetic magic. In her current work, Isabel creates hybrid performances and installations that invite the public to queer fixed categories of production understandings and experience the benefits of embodying SF in real time. She is currently running a Mobile Farm that starts by harvesting human female sexual juices, to produce beauty bio-products in Portugal and Holland, and will evolve into an ‘Eco-erogenous Para-pharmaceutics Village’ in the Atacama Desert in Chile, where “every-BODY” will harvest and recycle each other. The village will be a tentacular community of synergic mutualism that goes beyond the idea of corpus/body as biological transmitter of kinship and situates the human as a non-human species that can offer solutions to the planetary crisis we live in.

During the residence, Isabel presents three objects that revisit her project and outline a perspective towards the future of her research: Self facial abduction beauty treatment - This installation offers to the public the tester products of the unisex skin care lines manufactured in the Beauty Kit Female Farm and displayed in this Farm SPA. The visitors are invited to follow the application protocol an experience exotic transpersonal benefits - Male Farm : 1st encounter - To move the ideas of the project forward, during the residence, Isabel organises the first official Male Farm Encounter starting the conversation with a question: What’s happening with male sexuality today? A group of friends will join Isabel for an off conversation about how to address the incognitos around the male sexuality with the ambitious mission of transforming in the future male orgasmic genital and mental fluids in bio-autonomous technologies to produce electric energy. Beauty Kit Upgraded - Lecture Performance - In this lecture the artist hacks the focus group format to present the different lines of beauty bio-products that she conceptualized and manufactured using the female sexual juices that were harvested in her Mobile Farms. In this occasion the public is invited to help solving some of the riddles embedded in the alter-economic model of this project.

Isabel is associate researcher in a.pass.be, teaches Media art history in École de Recherche Graphique Brussels and is artist in residency in Waag, Mediamatic and VU Amsterdam.

POLITICS OF ENGINEERING

‘Politics of engineering’ is a one day of presentations and conversations about the questions of digital technologies posed by a.pass, as an institution, and addressed by its constituent knowers -Lilia Mestre, Pierre Rubio, Sina Seifee, Open Source Publishing - in the process of making three models and adjustment to the work of documentation and digital publishing that has been recently done or currently in the making.

---The day will start with a public conversation and an inconclusive study on the technical and epistemological assumptions that were made in the making of Parallel Parasite : Timeline Repository, a visual and discursive apparatus made by Sina Seifee after Parallel Parasite, a month residency at ZSenne ArtLab, produced by a.pass Research Centre and curated by Lilia Mestre in the Summer of 2018.

---Afterwards we continue by a presentation of OSP (Open Source Publishing) an engaged graphic design unit founded in 2006 in Brussels. OSP comprises a group of individuals from different backgrounds and practices in typography and graphic design, cartography, programming, mathematics, writing, and performance. They will present their practice, commitments, tools and projects.

---We will then continue by publishing the RRadio Triton Data Retrieval Interface, a website hosting a collective and experimental radio project aiming at producing audio documents gathered and disseminated by the ad hoc fictional radio label/station, which is the outcome of voluntary contributions after the 2017 winter seminar of a.pass, curated by Pierre Rubio. The website will be presented by the makers, the result of the initiation and curation of Pierre Rubio with the artistic and technological dramaturgy of Sina Seifee. They will discuss the making of RRadio Triton Data Retrieval Interface as a hybrid dispositive, as a science-fiction entity, a problematic storytelling, a speculation site and some concerns around politics of imagination.

---Then, OSP in conversation with Sina Seifee, will question and problematise engineering mentality and the use-relation of digital technologies in/with the arts and complex artistic research practices and institutions.

---Finally, everybody will have a discussion/Q&A where complex politics of digital engineering can be addressed collectively.

CONTINGENT WEIRDNESS (workshop on horror)

Adrijana Gvozdenović and Sina Seifee propose Contingent Weirdness (workshop on horror).

A two-days training/hanging-out/sharing/practice for artists researchers focusing on the specific genre of horror to understand each other’s artistic commitments in a constraint and therefore generative way. Adrijana and Sina will explore and reshape historical elements of the genre, such as zombies, gore and torture of ghostly demons, vicious animals and cannibal witches, as well as medieval serial killer monsters, unnatural disasters and Frankenstein projects, and so on. Parallel we foreground different scales and registers of horror for reconsideration, ranging from speculative fiction, sci-fi cinema, to medieval bestiaries, inducing “bad feelings” such as fear, uncanny, awe, mania, panic, tension and anxiety.

The workshop starts by imagining an aspect of our practices as a horror story, locating the fear, and deciding, with the help of the group, what can be turned into horror. Doing so, we are interested in exploring the parts of our practice that are fucked-up, that means to which extent what we do can become a disaster, gore, torture. Starting from where one’s practice produces demage and when thinking disintegrate and disorient, we will map what escapes our peripheral vision. We will discuss together (arche-)type of horror categories and make a cliche/scheme/model for at least one or two of them. Then we will chose an affective, atmospheric, compositional technique of horror to ask how does this story relates to which existing social, political, cultural phenomena today. We will concentrate on both, to create horrors but also working on a specific setting, which is important for the genre not only to set up the mood but to create an ambience of the expectation of horror. In the workshop we will provide basinc accessories and tools to create settings - an ambience of ‘expectation’ pregnant with horror. In relation to this, we will prepare references for the reading and/or watching selected films together. In the second day, we focus on composing singular pieces (around individual proposals or in small groups) which we will share at the end of the day in the setting of a ‘scary stories night’.

Going through how this genre works is important, because genre is a way of gathering and staging what it cares for, in a performative and coherent way to teach a negatively affected audience how to inhabit their world. Adrijana and Sina are interested what comes out when we start from the fears and affects creating personalised monsters of our work and how will this training from another side of reasoning, while working in an atmosphere for a contingent weirdness, shape the language for not thinking clearly, yet precisely. Particular interest of the workshop is in those scales that are not necessary correct and of good intention. We propose to exaggerate consciously how great art practices are also awful, how the things we do are also often laden with damage and death, to trace our works in the matrix of rage, lure, and desire (and not necessarily in the matrix of truth, duty, and achievements).

DEALING WITH POROSITY

How to become porous? How to stay porous? Dealing with porosity, this quality or state of being permeable and/or capable of being penetrated, as a means to disrupt binaries, culture-nature, inclusive-exclusive, body-mind, information-matter... That is what Antye Guenther is up for.

Antye is a visual artist and artist researcher, born and raised in Eastern Germany. Drawing from her background in medicine, in photography, and in the military, her artistic practice treats themes like (non)biological intelligence and supercomputing, posthumanism and mind control, body perception in techno-capitalist societies and science fiction. She is an associate researcher at a.pass and holds the first Mingler Scholarship for Art and Science/ NL. At the Arita Porcelain Residency in Japan, Antye is currently developing ‘brain vases’, to investigate the problematic metaphor of the brain as a container or vessel. Her brain was scanned at the Neuroscience Department of Maastricht University where the MRI data 3D (re)constructed it within a scientific visualisation programme and was used as a source material to fabricate delicate and desirable porcelain vases. But what if these vases are dysfunctionally engineered and are porous? What if a vessel as iconic as a porcelain vase leaks? The material metaphor poses some questions: How to stay porous? How to get severely entangled with and influenced by other people, new environments, other cultures etc.? How to take part in each other practice? How to engage in each others’ thought processes?

For this residence in Brussels, and taking into account Antye’s geographical displacement in Japan, she proposes the following encounters: 1/ She will send every week an object in the form of an audio file to fill and potentially penetrate the gallery space and be discussed by the artists/researchers present in Brussels in her ‘absence’. The discussion will be recorded and sent back to her in Japan. 2/ One-on-one video conversations creating concentrated moments to discuss concerns in each others’ practices. 3/ a live video communication moment of presentation and sharing of Antye’s experiences so far at the Arita Porcelain Residency in Japan.

----------------------agenda----------------------

*all the events are public, except noted otherwise

FORMS OF LIFE OF FORMS Rob Ritzen

26.6 - 16-19:00h / FOLOF I - reading group

1.7 - 16-19:00h / FOLOF II - reading group

1.7 - 19-20:00h / FOLOF II - lecture by Mathijs van de Sande

3.7 - 16-19:00h / FOLOF III - reading

8.7 - 16-19:00h / FOLOF IV - reading

13.7 - 13-15:00h / FOLOF V ultimate and complete form of the installation - open and public from 16h00 to 20h00

[A series of reading sessions and installations that will add different perspectives and new layers to the notion of form; in-formation, political forms, network forms, value forms, organizational forms. read more]

WICKED TECHNOLOGIES/WILD FERMENTATION Sara Manente

25.6 - 12-14:00h / [by invitation]

5.7 - 19-20:00h / MUSH musical cocktail concert on the multilayered and mashed sound

13.7 - 18:00h / last poisoned supper of doom

[A discursive lab about Sara’s notion of fermentation and wickedness, on the meaning of wicked, queer, wild and technologies in relation to the participants personal researches. read more]

OTHER GEOMETRIES Femke Snelting

30.6 - 12-18:00h [by invitation]

30.6 - 20-22:00h / in collaboration with Sara Manente and the group : “other geometries non agonistic performative dinner” [by invitation]

[Workshop with a collection of femininist renderings, eccentric imagery and recombinatory vocabularies, with ideologically motivate work on tools, networks and infrastructures to re-imagine togetherness. read more]

CRITICAL BESTIARIES Sina Seifee

4.7 - 19-22:00

[Presentation of the “critical bestiaries,” a magazine in the making, a mini-scale quasi-organization to host/construct semi-sustainable structures for ‘storytelling’ and ‘questioning’ techniques of bestiaries. read more]

POLITICS OF ENGINEERING Sina Seifee,OSP,Pierre Rubio,Lilia Mestre

9.7 - 11-12:00h Parallel Parasite : Timeline Repository

9.7 - 12-13:00h OSP presentation

9.7 - 13-14:00h (lunch break)

9.7 - 14-15:00h RRadio Triton Data Retrieval Interface

9.7 - 15-16:00h Discussion between OSP & Sina Seifee

9.7 - 16:30-18:00h Collective discussion and Q&A

-from 18:00h on - open evening with the platforms available!

[A day of presentations and conversations about the question of digital technologies posed by a.pass and addressed by its constituent knowers (Lilia Mestre, Pierre Rubio, Sina Seifee, and OSP) in the process of making three models and adjustment to the work of documentation that has been recently done. read more]

SCORESCAPE Lilia Mestre

5.7 - 14-17:00

[A transversal scoring practice, reading group/presentation/interview/discussion about the project ScoreScapes by Lilia Mestre. read more]

TOWARDS AN ECO-EROGENOUS PARA-PHARMACEUTICS VILLAGE Isabel Burr Raty

6.7 / installation: Self facial abduction beauty treatment

6.7 - 11-13:00h / Male Farm : 1st encounter [by invitation]

6.7 - 19-20:00h / Beauty Kit Upgraded - Lecture Performance

[A collection of performances and installations that invite the public to queer fixed categories of production understandings and experience the benefits of embodying SF in real time. read more]

CONTINGENT WEIRDNESS Adrijana Gvozdenović and Sina Seifee

11.7 - 10-18:00h day 1

12.7 - 10-24:00h day 2

for registration email to sina.seifee@gmail.com

[Two-days workshop, training/hanging-out/sharing/practice for artists researchers, focusing on the specific genre of horror to understand each other’s artistic commitments in a constraint and therefore generative way. read more]

OTHERWISE EXHIBITING ARTISTIC ANXIETIES AND THE WORLD

Adrijana Gvozdenović / ongoing practice

for an appointment please contact adrijana.gvozdenovic@gmail.com

[One-to-one sessions for artists and researchers, a card-reading and interview practice concerning individuals that are concerned, fearful and hopeful, excited about their practice. read more]

CYANOTYPE PRINTING PROCESS Adrijana Gvozdenović

ongoing / installation and practice

[Made of processing traces and blueprints of U.V. sun rays. read more]

DEALING WITH POROSITY Antye Guenther

ongoing exchange of audio files with the participants

13.7 - 11-12:00h skype working session from Arite (Japan) [by invitation]

[A series of inquiries in the form of interview between Japan and Belgian, one-one-one video calls, and recordings on individual bases. read more]

--------------------------------------------------------------------

The residence is produced by a.pass Research Centre

and hosted by ZSenne ArtLab

From June 24th to July 14th 2019

9h00 - 23h00

Anneessens 2, 1000 Brussels

https://goo.gl/maps/nTVwbSAjK6yW76iY9

The Research Center at a.pass is a platform for advanced research practices in the arts. It invites six associated researchers per one year cycle to develop their artistic research practice in an environment of mutual criticality and institutional support. In agreement with the individual research trajectory of the associate researchers the apass Research Center supports and facilitates forms of publications, performative publishing, presentations, experimental research setups and collaborations. Rather than consolidating the existing discourse around the notion of artistic research, a.pass is committed to accumulating different understandings of artistic research through practicing its frameworks, archives and vocabularies. By bringing together differently practiced notions of artistic research, a.pass is reflecting on modes of study and knowledge practice within the artistic field. a.pass is interested in the actualisation of performing knowledge because it considers artistic research as a situated, contextual practice which is the consequence of ongoing negotiations between its stakeholders, contextual fields and discourses. a.pass interacts with academic, activist, or practice-based fields and methods of research, and supports the development of rigorous, inventive forms of artistic research on the intersections between those fields and in tension with academic artistic research as a developing discipline. The center itself is not a solid institutional body with its associate researchers as satellites, it is rather constructed as a support structure that brings different trajectories and fields of research to a multitude of temporary overlaps. It’s institutional and long term structures work towards a repository of methodologies, forms of archive and ‘making public’ of artistic research practice.

postgraduate program

Troubled Gardens

Block 2019/II Troubled Gardens ecologies of artistic research
23 April 2019
posted by: Nicolas Galeazzi

Nicolas Galeazzi

29 April 2019

28 July 2019

case of: Nicolas Galeazzi

The earth faces troubles of kind humanity never experienced before: climatic changes induced by humankind are dramatically destructive and - meanwhile unavoidable. Therefore we can register a shift in the environmental movement from an understanding of trying to prevent the planet from a catastrophe to mere dealing with life within the consequences of climate changes. This perspective fundamentally shifts our culturally abstracted understanding of nature - and therefore it poses big questions to the arts as a source of cultural knowledge for that great deal of life. The catastrophe might mirror the impossibility of hierarchical understandings of the relation between nature and culture, but it also forces us to the obvious insight that all vital cycles - whether social, ecological, technological, cultural, mental, emotional, economic etc.- are inseparably connected ecosystems.

Knowing about their sensitivity and complexity, I’m asking myself, how does my artistic practice and research act within the disturbedness of these ecosystems? How can I understand myself and my research as transformative part of their troubles - knowing, that I’m a troubled and troubling ecosystem myself?

After having curated two blocks at a.pass with regards to the conditions which, and in which we create - the block 2017/II about the commons, as an alternative economy, and the block 2018/I about the making of conditions and Institutional Critique - I see the need to look beyond our cultural boundaries and understand the meshwork of diverse conditions we are living in together with other species, elements and time zones.

The aim of this block is to challenge our individual research aims as living creatures and companions in and as ecosystems. Hyper related, affecting, and never singular, our researches are - however - in resonance with their surrounding. We can not ignore the influence of these aspects, but we are also hardly aware of the performance of these influences on our practice.

Taking this ‚ecosystem-perspective‘ as the main tool for our investigations, this block shall give you the possibility to reflect your research as a relational field within a ‚terrestrial‘ landscape. On the other side, it will unavoidably put our researches in relation to the ecological crisis and catastrophes surrounding us and will help us to develop tools and understanding for a post-anthropocentric, post-atopocenic, probably post-artropocentric relational practice with your research.

Therefore, this block IN-vites you OUT. Where to investigate and experience a behaviour as ecosystem better then in the outside - an outside, that immediately takes us in, makes us being a part of it! ‚Outdoor‘ - at places with-out-doors - might be the right term. Where weather and biosphere meet industrial (side-)performance, migrant activities, walls, traffic, sun - and state power, written and unwritten laws etc. interact with each other.
This block takes you out into the systemically ‚wild‘. What allows structure? I don’t know - at the moment, before having taken up theses c/glasses any curated structure feels violent towards the tenderness of the ecosystems. Handling the idea ‚ecosystem as research as ecosystem‘ with care is as crucial as to care with the greatest sensitivity for the ecosystems we are about to enter by stepping out of the door.

This in mind, I throw out my tentacles to propose a path to step into our ‚worlding‘ experience and to trace the stories we will tell on that way.

project

research portfolio

Geert Vaes/ TEXTS RESEARCH / 'Masks and play as tools of awareness and knowledge production' 21 September 2018
posted by: Geert Vaes

case of: Geert Vaes

1. TEXT FROM THE PUBLICATION OF THE END COMMUNICATIONS OF SEPTEMBER 2018

The Who Are You Talking To Talk Show / Geert Vaes

Kiosk @ Elizabeth Park

14/09/18 and 15/09/18 at 18:00 and 22:00, 16/09 at 18:00 and 20:00

'You are invited to be a guest and/or audience member at The Who Are You Talking To Talk Show.

A talk show where we all will try to playfully disappear and grow closer. So who will you be? And who will you be talking to?'

'U bent uitgenodigd als gast en/of publiek van The Who Are You Talking To Talk Show. Een talkshow waar we zullen proberen om spelenderwijs te verdwijnen en elkaar beter te leren kennen. Dus, wie zal je zijn? En met wie zal je praten?'

أنت مدعو لتكون ضيفًا و / أو عضوًا في جمهور برنامج "من هو الذي تتحدث إليه”.

برنامج حواري سنحاول من خلاله جميعاً أن نختفي بشكل هزلي. فمن ستكون؟ ومن هو الذي سوف تتحدث إليه؟

'Vous êtes invités à participer et/ou à assister au talk show :'Avec qui parlez-vous?'. Une conversation-performance où nous essaierons tous de nous amuser à disparaître. Alors, quel rôle jouerez-vous? Et avec qui allez-vous parler vraiment?'

THE WHO ARE YOU TALKING TO TALK SHOW

‘Everything is Fiction.’

It was 1980-something. I was a kid and I used the meadow at the back of our house as a playground. We kept chickens, goats, sometimes a sheep or two and Fik, the donkey.

These pictures are taken after the rooster got stuck in a bread bag. After I saw him doing it for the first time, I made sure to always bring empty bread bags for him. I knew he would put his head in them, peck away at the remaining crumbs and eventually become so eager for more that he would get stuck until I would come to his rescue.

The rooster didn’t know he was putting on a mask. Disappearing. Changing form. Shapeshifting into a creature that is half white bag, half a rooster’s bum and legs. By wearing the bag he draws attention, becomes something out of the ordinary. By showing less of his rooster-ness, he became more interesting to me. My aim as a performer has always been disappearing, going beyond the ‘I’, stepping into the unknown without knowing what will be the result of the exercise. The mask is a supreme way of vanishing and coming out the other end as more than I could possibly imagine.

Putting on a bag is also a way of surrendering to the unknown. The rooster gets lured in by the promise of more crumbs. I get lured in by the promise of a heightened state of play. The rooster’s eagerness for food is my eagerness for play. The mask becomes the stage. The mask doesn’t need the physical space called theatre. The mask is the theatre. The false face is the battlefield and the playground where sense, nonsense and no sense fight for attention. Inside and outside the mask a sense of excitement and freedom reigns. The mask destabilizes the wearer and the observer. The rooster on the picture is obviously lost and doesn’t know up from down (he always needed to be rescued), and I, the observer, would always be mesmerized by the absurdity of the situation.

I use the mask to disappear. And I invite you, the public, to also disappear. To become part of the process and to flow with whatever is being presented, to let ‘something else, something unspoken and unspeakable’ take over. I feel the need to explore the space between you and I. This space is the meeting point, the place where sharing occurs.

I thrive on improvisation. This doesn’t mean that anything goes, though. It’s all about adopting a mindset that wants to shed the walls of the practice, make visible the mechanics and lay bare the inner and outer workings of the process.

Wittgenstein once wrote an allegory where he describes mankind as living under a red glass bell. There are three ways of dealing with this, he says. One way is represented by people who are oblivious to the fact that they are living under a red glass bell, they see everything is red and go about their lives without thinking about it. Then there are people who realize that something is not completely right, they investigate and get close to the glass where they can touch the bell, but instead of doing something with this new knowledge they return to the middle and go about their lives. According to Wittgenstein, these people tend to become humorous or melancholic. Finally, there’s a third kind: the ones who try to break through the glass bell and aspire to see the actual light without the interference of the red glass.

I ‘d like to invite you to take a stroll outside the glass bell with me. Hoping you might start to notice that what we call ‘I’ is a story. What we call ‘history’ is a story. What we call the world, a country, who we are, where we are,... are collections of stories.

Note to self: These words I am writing (the same ones you are reading) are similarly building blocks of yet another story I tell myself (and you).

I want to be your tour guide, to unmask the collection of narratives we surround yourselves with. What you do next, is up to you. You are free to ignore everything, to build a house at the edge, to try to break through or to go back to the middle and become a melancholic.

In stating that everything is fiction, I also state that everything we are constantly doing is staging our own drama’s, comedies, thrillers… The notable mister Shakespeare observed it quite strikingly: ‘The world’s a stage, and each must play a part’.

Using theatrical tools in non-theatrical situations alongside deconstructing or extrapolating ‘the theatrical’ has always fascinated me. Using performance as a tool to try to create awareness about our personal and societal conditioning (the grabbag of narratives) is very important to me. The theatrical is the place where I can investigate and work with the narratives, those given to us and the ones we create ourselves through an unending process of copy-pasting. I discovered that the theatre has the potential to show me my dependence on these narratives. That’s why I love to inject the fictional into the real without saying what is real and what isn’t. It is disrupting the logic of the stories we tell ourselves. Taking the character out of the play stirs something essential in people: their obsession with believing and disbelieving and their fears around sanity and insanity.

There’s a story I once heard where a man visits his friend in the insane asylum. When the friend asks how are you, the man says: ‘Great! You see these walls here? They protect me from the crazy people outside. You should try to get in too, so you’ll be protected from the madness on the outside.’ Inside the mask, it feels more easy to see the fiction on the outside. I am very inspired by what the Situationists, the Dadaists or comedy genius Andy Kaufman did. They were all busy trying to make cracks in the ruling narrative. I think Andy Kaufman put it very, very well:

What’s real? What’s not? That’s what I do in my act. Test how other people deal with reality.

Yes, theatre is magic. For when I walk into a room as a character, the room changes. My reality changes but yours is also changing because you have only two options: you are playing along or you aren’t.

It all comes down to giving and taking. And this only becomes possible when there’s a willingness from both parties (you and me) to engage and discover together. What’s required is openness, an attitude of trust and the willingness to spend some time together in order to be inspired, entertained, taught, surprised,...

Participation is all about one pair of eyes looking straight into another pair of eyes sharing that moment of recognition. After all is said and done, the most important thing is other people (you!). And the closest I can get to you is by looking into your eyes. Especially when I look through the eyes of the mask. And this can be scary.

When I put on a mask I take a risk, when I ask you to wear a mask I ask you to take a risk. The risk is to tread unknown ground. Inside the mask I may feel like an impostor, I may feel like other people know something’s wrong, I may feel like I’m losing control. When I put on a mask my senses heighten. It is impossible to sleepwalk because everything is different. This may cause excitement or fear. I am seen differently by others. The people I know don’t recognize me. My dog barks at me. I start to interact very differently with my surroundings but also with myself. When I wore my old man mask for the first time I noticed young people didn’t see me. The only eye contact I could make was with other old people. The world changed, people bumped into me. I became invisible for most and all of a sudden of interest to others. It changed my perspective on my surroundings but also on myself. I became another so to speak. When I change physically, the world and my place in it changes, and the way I participate in it too. I suddenly find myself venturing into a liberating state of play. And I believe playing together is one of the highest forms of contact we can achieve.

So, could I ask you now to pretend to be a rooster?

References

Swami Premodaya (Satsang, ‘You experience what you expect to experience.’, ‘Your perceptions are your limitations.’), Swami Prem Prasad (‘Freedom through De-Conditioning’), OSHO (‘The Path of the Mystic’), Meher Baba, Adrian Piper (‘Ideology, Confrontation and Political Self-Awareness’), Stuart Price (‘I’m lost in the space between the concept and the execution’, ‘I’m stuck in the void between the instinct and the institution’), Ludwig Wittgenstein (‘Licht en schaduw: een droom en een brief over religie.’), Martin Buber (‘I and Thou’), Caroline Astell-Burt (‘I am the story’), Robert J. Landy (‘Persona and Performance’), Luigi Pirandello, Hannah Arendt (‘Lying in Politics’), Sören Kierkegaard (‘...the jump into the absurd...’), Codrescu (The Posthuman Dada Guide), Robert Crichton (‘The Great Impostor’), Ferdinand Waldo Demara, Eli Jaxon-Bear (‘Sudden Awakening’), Andy Kaufman, Bourdieu (‘Identity is given, not created’), Antonio Gramsci, Stuart Hall, one man continuously calling me ‘Christophe’ in Morocco and my irritation with that, Rabia of Basra, Artaud, Frantz Fanon (‘Black Skin, White Masks’), Reni Eddo-Lodge (‘Why I’m no longer talking to white people about race’), Nassim Taleb (‘Antifragile’), James Baldwin (‘The Fire Next Time’), John Cage (‘Silence’), Lou Reed’s rendition of ‘This Magic Moment’, Tommy Maitland, Mike Myers, The Gong Show, Sarah Paulson, Kokoroko, Fanna-Fi-Allah, The Little Flowers of Saint Francis, Anandamayi Ma, Gangaji (‘Hidden Treasure’), RuPaul’s Drag Race, Tony Clifton, Charles Aznavour, Lilia Mestre, Vladimir Miller, Pierre Rubio, Nicolas Galeazzi, Philippine Hoegen, Peggy Pierrot, Kate Rich, Geert Opsomer, Sara Manente, Heike Langsdorf, Sina Seifee, Michael Sugich (‘Signs on the Horizons’), Abdelwahab Meddeb (‘Instants soufis’), Ranchor Prime (‘The Birth of Kirtan’), Shomari Dev, Loka Dev, Jai Dev

2. TEXT OF THE PORTFOLIO

EVERYTHING IS FICTION

12 MUSINGS ABOUT MY RESEARCH

Geert Vaes

a.pass end communications

(September 2017 - September 2018)

“You, I and It walk into the World. I love to get close to You, I love to know You. You love to get close to I. You love to know I.

I see You. I recognize You. I approach You. You don’t recognize I. Because I am wearing It. You tell It You are waiting for I. It starts a conversation with You. You show I another side of You because You are not talking to I but to It.

It shows I You. I tell You I was using It to learn to know You. I lend You It to let me know You more too. We use It to get closer. It makes I love You and You love I. It creates US.”

From the writing workshop with Peter Stamer in Block I (Vladimir Miller): ‘Your research told as a joke’

The Rooster and the Bread Bag

It was 1980-something. I was a kid and used the meadow at the back of our house as a playground. We kept chickens, goats, sometimes a sheep or two and Fik, the donkey.

This picture is taken after the rooster got stuck in a bread bag. After seeing him doing it once I made sure to bring the empty bread bags for him. I knew he would get his head in, peck away at the remaining crumbs and eventually become so eager for more that he would get stuck until I would come to his rescue.

The rooster didn’t know he was putting on a mask. Disappearing. Changing form. Shapeshifting into a creature that is half white bag, half a rooster’s bum and legs. By having the bag on he draws attention, becomes something out of the ordinary. By showing less of his rooster-ness, he becomes of more interest to the observer, in this case, me. My aim as a performer has always been disappearing, going beyond the ‘I’, stepping into the unknown without knowing what will be the result of this exercise. The mask is a supreme way of vanishing and coming out the other end as more than I can possibly imagine.

Putting on a bag is also a way of surrendering to the unknown. The rooster gets lured in by the promise of more crumbs. I get lured in by the promise of a heightened state of play. The rooster’s eagerness for food is my eagerness for play. The mask becomes the stage. The mask doesn’t need the physical space called theatre. The mask is the theatre. The false face is the battlefield and playground where sense, nonsense and no sense fight for attention. Inside and outside the mask a sense of excitement and freedom reigns. The mask destabilizes the wearer and the observer, as is the case with the rooster. He is obviously lost and doesn’t know up from down (he always needed to be rescued), and I the observer would always be mesmerized by the absurdity of the situation. My interest in masking and disappearing awakened.

‘The mask as a tool of awareness. The proposed research aims to investigate how hyper-realistic silicone spfx-masks can be used as tools of awareness to shed more light on race, gender and class issues in an experiential, sensual and non-mental way. How to help performers and non-performers create another persona and let them experience how it feels to literally be in somebody else’s skin, wearing another one’s face in non-theatrical daily situations. How does this change their perspectives? Or doesn’t it change anything? How does this, in a broader sense, affect the notions of ‚I’ and ‚You’? How does it affect one’s outlook on one’s own community, conditioning, and beliefs?’

This is the first paragraph of the research proposal I sent to a.pass in May 2017.

Some of the questions I had, deepened and became richer, others faded into the background.

What seems to be at the heart of the research is that I invite you to look through a different lens. And while looking through this lens, maybe you will see that everything is a construction of stories. What we call ‘I’ is a story. What we call ‘history’ is a story. What we call the world, a country, who we are, where we are,... It’s all a collection of stories. Our lives are collections of stories we build upon. These stories crystalize into the more or less cohesive narrative called ‘I’.

So, we are surrounded by narratives, constructions, stories. We create them ourselves, they are created for us, we copy paste, add personal touches. We are inevitably moving through a narrative minefield: history, science, religion, countries, economics, politics, philosophy, love, you’s and I’s,... Narratives are given to us but we actively rearrange them through an unending process of copy-pasting. We are all very creative in writing our own scripts, fitting our scripts into the bigger narrative, creating a dazzling array of storylines upon storylines.

As a child, like many children, I was often busy dressing up as someone else, to the delight of my mother who would always be ready to take pictures. In creating other personas I found a way out of the narrative I was inhabiting. Later came my calling to study theatre and I became an actor and performer. Revisiting these pictures I realized: ‘I have been doing this since forever...’. What initially was just a very naive reflex: putting on clothes that were not mine and playacting and believing I was someone else, turned into a profession. I found the safe haven for transformation in the theatre. Later I started to take this urge to transform to the street, and in doing this I noticed the street transformed as well. By bringing the theatrical reflex into the street, the street becomes another character. In using this theatrical tool I hope to pierce through the veils knit together by the narratives surrounding us, and in doing so create more awareness.

Wittgenstein once wrote an allegory where he describes mankind as living under a red glass bell. There are three ways of dealing with this, he says. One way is represented by people who are oblivious to the fact that they are living under a red glass bell, they see everything is red and go about their lives without thinking about it. Then there are people who realize that something is not completely right, they investigate and get close to the glass where they can touch the bell, but instead of doing something with this new knowledge they return to the middle and go about their lives. According to Wittgenstein, these people tend to become humorous or melancholic. Finally, there’s a third kind: the ones who try to break through the glass bell and aspire to see the actual light without the interference of the red glass.

Wittgenstein’s allegory is related to Plato’s Cave. Plenty of similar allegorical examples can be found in mystical texts throughout the ages. What these metaphors and allegories all point at is that there is the possibility to look through the story, the mold, the mask. Using masks gives us the potential to become more aware of the multitude of masks and stories we surround ourselves with. Becoming aware of this we can generate more choices for ourselves. By using masks as tools we can address our biases and judgments and are able to reveal society's. With masks, we perform in the unconscious field of signs. We briefly are able to lose control and to step beyond our ideas of limitation.

We all are master storytellers and interpreters. As long as we are all believers in all the narrative constructions surrounding us, we are doomed to live as characters in the fairytales we construct for ourselves and others. ‘The world’s a stage, each must play its part’ is a very striking observation of how we live.

The Seemingly Empty Stage

It’s 1980-something and this was my first ever performance. I am not visible. But I know I was there. The picture shows some audience member’s arms moving at the music. I am singing ‘We Are The World’ and attempting to do all the different voices (Willie Nelson, Michael Jackson, Stevie Wonder, Lionel Richie, Paul Simon, Kenny Rogers, Tina Turner, Billy Joel, Dion Warwick, Cyndi Lauper, Diana Ross, Bruce Springsteen, Al Jarreau, Huey Lewis, Linda Ronstadt, Bob Dylan, Ray Charles,...). I am very shy and I feel I’m turning completely red, but the fun of using different voices somehow pulls me through. It makes perfect sense I am not in the picture. It was another exercise in disappearing. The stage is the place for the performer to disappear and step out of her/his skin and turn into something more real than he or she could ever be. The audience is also not visible. The audience’s role is similar to that of the performer. Each member of the audience sheds its bag of flesh and bones and becomes part of The Play.

My medium is theatre. I literally see everything as theatre. I think in terms of actors and audience, on stage and off stage, playing, rehearsing, improvising,... In stating that everything is fiction, I also state that everything we are constantly doing is staging our own drama’s, comedies, thrillers, musicals,... Everything is theatre. Therefore I like to infuse ‘reality’ with even more theatrical elements. Introducing a fictional character into the world but not telling he/she is fictional opens up lots of potentials to show the theatricality of the real. The theatre is a safe place when it does its work in the theatre space, but whenever theatre breaks out of the walls, then its potential becomes more dangerous, more subversive, more disruptive.

Using theatrical tools in non-theatrical situations alongside deconstructing or extrapolating ‘the theatrical’ has always fascinated me. Using performance as a tool to try to create awareness about our personal and societal conditioning (the grabbag of narratives) is very important to me. The theatrical is the place where I can investigate and work with the narratives, those given to us and the ones we create ourselves through an unending process of copy-pasting. I discovered that the theatre has the potential to show me my dependence on these narratives. That’s why I love to inject the fictional into the real without saying what is real and what isn’t. It is disrupting the logic of the stories we tell ourselves. Taking the character out of the play stirs something essential in people: their obsession with believing and disbelieving and their fears around sanity and insanity.

There’s a story I once heard where a man visits his friend in the insane asylum. When the friend asks how are you, the man says: ‘Great! You see these walls here? They protect me from the crazy people outside. You should try to get in too, so you’ll be protected from the madness on the outside.’ Inside the mask, it feels more easy to see the fiction on the outside. I am very inspired by what the Situationists, the Dadaists or comedy genius Andy Kaufman did. They were all busy trying to make cracks in the ruling narrative. I think Andy Kaufman put it very, very well:

What’s real? What’s not? That’s what I do in my act, test how other people deal with reality.

My beloved grandmother Marie, the playground and a little clown.

It’s 1980 something and it’s the day to celebrate carnival. Mimi (Marie) is posing with me. I am dressed like a Native American although the hat and nose are confusing the image a bit. I am pretty sure this picture was taken before or after the yearly school kids’ parade through the village. When talking about masking and disappearing and reappearing it is impossible not to talk about Carnival, the time of the year where it is allowed to change at will, to put down the burden called ‘you’ or ‘I’. We are all fools playing the fool’s games. And carnival makes us aware of this. The parade is an outside stage in the street. Streets are generally not safe havens for performance or theatre but the group aspect of a parade turns it again into a safe space allowing the inner playfulness to come out.

During my year in a.pass I held my experiments back and forth between the safe (inside the building of a.pass, the ‘4th Floor’, and with fellow a.passees) and the riskful (outside a.pass, in the street, with the people occupying the street at that particular moment in time). It became an important part of my research in a.pass. I learned to understand more the difference between IN and OUT. Inside the mask, outside the mask. Inside the safe haven (‘theatre space’), outside in the great wide open (no literal ‘theatre space’). Me inside my propositions, out of them or in and out of them. The dynamics change radically when I allow myself to be a player in my own frame, or when I am instigating and holding space for others to play. I am always searching for ways to let people participate. So when I started working with masks, besides the joy of me putting them on and playing with them, I also felt the urge to share the mask. To let the audience also experience the inside of the mask, to let them look through the eyes of the mask. The first time I realized this could work was with a presentation I held during the Halfway Days in my second block (curated by Nicolas Galeazzi). I created a small TV studio with a score. Two persons: one puts on a mask and different clothes, and in doing so turns into the character called Johannes Bouma, the other person asks questions to Johannes about the research of the actual person wearing the mask of Johannes. Everything is recorded by a camera placed in front. Here, for the first time, the mask started to work as a tool of awareness. People who normally weren’t very good at talking about their own work, were very clear talking about themselves and their work (as Johannes). Others started to realize things about their work in relation to the public. They started to relate differently to themselves and to the person questioning them. The mask mirrored, mimicked and magnified the person and his/her research.

The Farmer and the Widow

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It was 1980-something and I probably wanted to feel the rush of disguising again… These pictures are all about a Flanders and its rural identity. Rural Flanders where my ancestors all come from. I am only the 2nd generation non-farmer. In these pictures, there’s clear evidence of remnants of ‘peasantry’. The traditional stove, the ‘fermette’ (a type of house that became in fashion again in the 80’s when people started to build new houses to look like old farms). These ‘fermettes’ are masks of what once was. The figures I portray are also molds from the past catapulted into that present moment when the picture was taken. I embodied my ancestors. The widow is my great-grandmother who I only know through pictures. The farmer could represent either of my grandfathers.

During Block I (Vladimir Miller), when we were asked to prepare an excursion for the Halfway Days, I focused on my own personal flemish identity by visiting an amateur company rehearsing ‘Het Gezin Van Paemel’. This is the invitation I sent:

'Het Gezin Van Paemel' (The Family Van Paemel) by Cyriel Buysse is a 114-year old theatre piece that's still showing the flemish what it means to be Flemish. The excursion will bring us to an amateur theatre company rehearsing the piece. Why are they, and with them, lots of other amateur companies, still so interested in this piece? Why am I? My questioning will be mainly about one scene in particular: the son who goes to tell his father he's leaving for America. An America he only knows through stories, an America that personifies a better life. How is this flemish identity created (the I) by the staying and the leaving? And how is America (the other) created? And isn't all emigrating originating in the America of the soul? How is this construction of I a mask/conditioning? How is history as a re-construction keeping in place all these notions? How will I go from here to using masks again? How will I finally get out of Flanders?

I made a detour from literal masking to the metaphorical mask, in this case: a theatre piece. The piece was first written and produced in 1903. Since then it has become a standard in Flemish theatre, and mainly in amateur theatre. It has been performed continuously since the first performance up until now. The piece is a Flemish classic. It portrays peasant life in 19th century Flanders and still now the piece is revered as a flemish icon. It is a naturalistic piece narrating the misery and heroism of a peasant family: the poor ‘pater familias’ and his obedient wife, one son got crippled because the baron’s son accidentally shot him, one daughter is more Catholic than the pope, another one is made pregnant by the baron’s son, another son has to join the army and shoot at the socialists, yet another son is a socialist,... My excursion took us to Tielen, a small village in the province of Antwerp, in the region called ‘De Kempen’, a provincial, rural area. The local company ‘Tejater De Orchidee’ was rehearsing their version of the piece and I was interested in how and why they made this flemish classic. We were allowed to come and watch the rehearsals and talk with the cast and the director.

The piece was significant to me because of its resonance. I remembered as a kid watching the movie they made after the theatre piece. There’s one iconic scene at the end of the movie when the oldest son goes to visit his father and says: ‘Father, I’m going to America.’ He invites his parents to go with him, to go for a better life. But the father is stubborn and tells the son he will not leave the ground his ancestors are buried in. This piece is all about identity and roots and therefore it has been performed again and again to flemish audiences. It holds up a mirror of heroism, and ‘we always overcome hardship because us, Flemish, we work and work and work’. I was wondering how much this piece still influences the ‘flemish identity’. I never really understood what that meant. ‘Het Gezin Van Paemel’ has helped and is helping to construct this narrative.

Looking at the mask, through the mask of the piece helped me to understand better the myth of identity. It was very revealing for me to talk with the local actors and to hear their answers to some of the questions I had. I remember one of the young men talking about staying in the village because it felt safe.

The local company’ made one significant change to the piece. In the final scene of the written piece, the old father and mother stay behind while all the children have moved or are about to move to America. In the piece as rehearsed by ‘Tejater De Orchidee’, the old father stays behind alone while his wife also moves to America. The last scene became a heroic monologue of the aging man who gets left behind. ‘I will not move from the land my ancestors are buried in. I will stay and work, work, work.’ It wasn’t meant to be a commentary on migration, but it became a quite dubious one. Heroism masking the true reasons behind migration.

Theatre as a mask, a mirror, a lens, a prism… This excursion rekindled my thinking about and interest in theatre. It made me realize how -I talked about it on the first pages- theatre still is the medium I work with. The excursion made me also think about history (personal and national) as a mask.

Black Lola from the Striptease Bar

It was 1980-something and in this picture, I personify Zwarte Lola (Black Lola), a Dutch singer infamous in the 1970’s and 1980’s in the Low Countries because of her -according to that era’s norms- raunchy lyrics and stage presence.

Dressing up as a girl -and especially this one!- was exciting, mainly because of the reactions of my mother, sister, and niece. I also remember my dad not being sure about what was going on. It was interesting to my young mind to see the effect of changing gender roles. It unconsciously released some tensions for me around the male and female stories we tell ourselves. And it showed me once again the impact of play and dress.

In my initial research proposal, I wanted to focus on race, gender, and class. During the research, I started to focus on more basic questions: What do these masks do? What does changing your appearance actually mean?

To work with these more basic questions I tried out ‘Moustache’ at ‘Don’t eat The Microphone’ in Gent with Pierre Rubio (curator Block III). Inspired by Adrian Piper’s essay ‘Ideology, Confrontation, and Political Self-Awareness’ (see p.22-24), we went to the garden the hosts of DETM inhabited and invited participants to create mustaches and by doing so alter their face and outlook and reflect on identity and the stories we create.

In my third block I made 4 sketches (short experiments): ‘Moustache’, ‘Who am I?’, ‘Who are You?’, ‘Stories, Stories’. This block was all about trying out different ways in how to use my new masks because the 5 of them had finally arrived in June after waiting almost 6 months (they had a delay of 4 months). This meant I had 7 masks in total now. So I wanted to see how they worked. More about ‘Who am I?’, ‘Who are You?’, ‘Stories, Stories’ later on in this text.

My Second Holy Communion as a girl.

It was 1980-something and I’m at Mimi’s. She showed me my sister’s old Second Holy Communion dress with bag and gloves. I put it on. This was the first time I didn’t put in extra effort to have a wig, make-up, or anything. No, it was me in my sister’s dress. Here I realized the comical potential of it. I was a bit older and more self-aware. I knew that I was a boy and that boys aren’t supposed to wear dresses. This was a seminal moment for the joy is also a joy of knowing I can be subversive by willing to break through conditioning. This is the first time I became conscious about that. The smirk on my face is a very self-aware smirk. ‘Look at me, ain’t I just hilarious and foolish? Don’t you just love my daring silliness?’

It’s like I discovered fire. Before it all was just a lot of fun. Now my innocence got infused with a sense of danger and seemingly unlimited possibilities.

One of the 4 earlier mentioned sketches in my third block was ‘Who am I?’.

‘Who Am I?’ was performed at Zsenne Gallery in the center. Outside the gallery is a small square which our group of researchers inhabited for our Halfway Days that Block. I was sitting on a chair, next to a mirror, at the edge of the square, facing the gallery. I had a sign reading ‘Who Am I’. I had a suitcase next to me with masks, clothes, and objects. In front of me, I’d put a small table with two chairs. On the table were pens, questionnaires to be filled in by visitors and objects changing per character. I was sitting on a chair facing the people at the table, changing every 45 minutes mask and clothing and objects on the table. The visitors were asked to fill out the questionnaire which had questions about who they saw in front of them: ‘What’s my name? Where am I from? Am I married? What do you and I have in common? …’. I was being watched but I was also the watcher, looking at people thinking hard about what to write. Both parties (the people at the table and me) were sniffing each other and trying to make sense. The written responses were revealing. They showed biases but also a willingness to understand. This exercise showed me the necessity of good and meaningful questions. The better the question, the more meaningful the response becomes.

The Real Cowboy from Begijnendijk

It was 1980-something and I am posing on a horse in Bobbejaanland. It’s a theme park built by Bobbejaan Schoepen, a flemish cowboy who made a career first as a singer, then as a theme park owner. The park was all about the Wild West (it still exists to this day). Bobbejaan died, but when he was still around he would drive through the theme park in his big American convertible dressed up as a cowboy. As a kid, I thought Bobbejaan was awesome. Here’s an adult man, in Belgium, Flanders, who pulls it off to be a cowboy. My dream was not necessarily to become Bobbejaan or a cowboy, I think I was intrigued by the sense of freedom he represented. He was free from the flemish mold, he recreated himself. He was Bobbejaan. How easy it could be to get out... This picture is important because whenever I was on a horse (although most of the time I was riding a donkey or a ram because we didn’t own a horse) I disappeared and became a cowboy on the prairie. I completely identified with the mask I chose and by doing so stepped out of the mask I was expected to wear in daily life.

I love to give people the opportunity to become someone else, to step out of the mold. This is one of the core themes of my research. Becoming...

Another sketch I made in Block III was called ‘Who Are You?’. Here I invited my a.pass colleagues to work in groups of two. One person was the shapeshifter (put on a mask and disguise, create a new character) and the other one was her/his chaperone. Then they had the possibility to spend the afternoon in the city at a location of their choosing. The role of the chaperone became very important. The chaperone is the link between the masked one and the unmasked ones. He/She is not only a safety guard but also part of the narrative. She/He plays along. The duos automatically created backstories between each other (‘She was my girlfriend and assistant’, ‘I was his caretaker.’). Becoming another with an accomplice adds to the experience, for in dialogue you are more aware of what you project and what others project on you. The accomplice became the mirror.

Ideally, this experiment should’ve been held over a couple of days. My initial plan was to start with basic acting exercises, then to extensively create a character, then to go to a well-pondered place in the city, everything is done with the possibility for the duo’s to switch roles.

I have been trying out this format in the past and would like to continue working with it in the future. Taking time is a very important factor I learned. Two examples (1. from the past, 2. in the future):

Some years ago I gave a workshop in Helsinki called ‘Pretend To Be Old’. I was playing the character of Walter Bourdin (with one of my highly realistic silicone masks). Walter helped the people to create wrinkles with liquid latex and chalk powder. The persons attending the workshop attached weights to their joints and on their backs in order to move more like an aged person, they changed their voices, and eventually, we walked through Helsinki in a parade of fake old people. After the workshop, we sat together to talk about our experiences. People were very positive: they had had very new and unexpected experiences in pretending to be old.

In my second block, I had the artist and economist Kate Rich as a mentor. One idea I briefly developed with her was to use Airbnb for my work. Airbnb started to offer the possibility to advertise Experiences. The experience I want to create is giving tourists the opportunity to visit Brussels as somebody else. I would venture into the field of micro-tourism. I invite tourists to travel into someone else’s skin. I want to offer a two-day experience:

Day 1: performance workshop ‘Find your other you’ (4 hours)

Day 2: Explore Brussels as the other you. At the end of the day, I cook for you and we chat about the experience. (4 hours)

The hippie and the punk

It’s 1980-something and I’m a punk and a hippie. These roles I chose myself, knowing they were roles to play, not roles to be identified with completely (as I did with the cowboy). Here I was semi-consciously trying out subversive roles. Roles that wouldn’t have been tolerated within my family or village. Not that I really knew what these roles were about but I had enough sense from watching television that these stereotypes were considered to be highly problematic: ‘They don’t want to work.’ ‘They let everything go to waste.’, ‘They destroy stuff.’ ‘They don’t follow the rules.’ Not following the rules was something that interested me very much, but I wasn’t very good at it. I was a very law-abiding child and was horrified about getting punished.

At a.pass I started to become aware of the fact that my masking game was potentially problematic. Mainly because I also wanted to experiment with gender and race. I wasn’t fully aware of the minefield I was stepping into.

Another sketch I did in my third block was ‘Stories, Stories’:

I asked people who visited me if they were interested in trying on some of my masks. I took a picture and interviewed the masked person, asking very basic questions: ‘What’s your name? Where are you from? What are your hobbies?...’. I recorded the Q&A and put the answers (without the questions) into a text file, leaving me in the end with a picture and a written piece of information (A4) imagined by the wearer of the mask. I also went out into the park and asked strangers whether they’d be interested in trying on a mask, get a picture taken and interview. This resulted in 11 pictures and 11 texts which I presented to my fellow researchers on a table: matching the pictures with text (2 A4’s placed next to each other). It looked like a possible book (the talk show as a book?), in which I created a kaleidoscope of ideas and biases of people in Koekelberg (the 11 pictures and texts were all taken in Koekelberg).

My questions could’ve been better, but I still think there’s a lot of revealing potential in this exercise. What happens when I take my masks to another place in the world? What does it mean there to pretend to be white for instance? What are the ideas we carry around? Like the ideas, I had about hippies and punks. These clichés are fertile ground to explore further.

Also, what could we learn from putting the biases (imagined stories) from people in Koekelberg, next to those of Matonge, next to those of Ukkel,... Or how about the biases of people in Senegal, next to the ones of people in Canada, in Sweden, in India,...?

Miss Piggy

It is 1980-something and I’m relaxing on the couch as Miss Piggy. One of my first actual maskings. I remember the thrill of sitting on that couch and consciously playing with the proposed sexuality of the image. The mask helped me not to worry about ‘me’. I wasn’t ‘me’, I was Miss Piggy all the way. Even my mother taking the picture was a bit disturbed, she felt I was exaggerating. This was probably the last picture taken of me dressing up. Maybe we reached a point where we didn’t feel in control anymore. After this, I stopped play-dressing for quite a while. I had become a teenager, I was around 12 years old when this picture was taken. Only at the end of my teens, I would taste the sweetness of confusing other people again…

This brings me back to Andy Kaufman. An important moment as a ‘player’, ‘performer’, ‘artist’ was to learn to know Andy Kaufman. He brought playing to a whole new level. He turned it into more than just entertainment, he turned it into art, raising questions just for the sake of raising questions. Disturbing the status quo. Rocking the boat. Who are you? What do you believe? Is this really true? As in the quote I already put: ‘I am testing how other people deal with reality.’ Kaufman was not interested in making people laugh, although he was considered to be a comedian. He said: ‘I never told a joke in my life’. He just wanted to stir something in his audience. Anything. I also think this confusion is a good thing. It has the potential to wake you up. I have very vivid memories (not only because of the pictures) of all the disguising I did as a kid. Those were very alive moments, heightened states. And I have been chasing them ever since the first time I tasted the joy of pretending to be someone else. My research turned into an ode to play and rekindled my love for the theatre.

10. Sharing with Tommie

It was 1980-something and I’m sharing with Tommie. She was my pet poodle and my best friend from when I was 6 until 12. On the picture, I am sharing an ice cream with her. The ice cream reminds me of a microphone. I love microphones. That’s one of the reasons why I love the format of the Talk Show so much.

For the last six months, I have been working with this format. Extrapolating its elements and abstracting them. One example was the first presentation of my third block:

I created a literal Talk Show setting. Three chairs for the guest and one chair for the host separated by a big plant. There was a microphone. Mirrors, and an audience space. I was playing Walter Bourdin (old man mask) and I invited 3 fellow researchers to come up and take a seat. They could each choose one cut out picture of my face (Geert). Each picture-mask had a different facial expression: Angry Geert, Happy Geert, Confused Geert,... I gave two other picture-masks to researchers in the audience. Walter Bourdin (old man mask) asked questions about Geert and his research. ‘Angry Geert, what would you say your research is about?’ This experiment revealed a lot about my research and how I communicate it.

The Talk Show set-up is also used in teaching and therapy. Anywhere where people talk with guests when other people are around to listen to the talking. I will continue to experiment with this format.

Tommie Has Milk

It was 1980-something and Tommie had puppies. They feed on her milk. As I fed on these references:

Swami Premodaya (Satsang, ‘You experience what you expect to experience.’, ‘Your perceptions are your limitations.’), Swami Prem Prasad (‘Freedom through De-Conditioning’), OSHO (‘The Path of the Mystic’), Meher Baba, Adrian Piper (‘Ideology, Confrontation and Political Self-Awareness’), Stuart Price (‘I’m lost in the space between the concept and the execution’, ‘I’m stuck in the void between the instinct and the institution’), Ludwig Wittgenstein (‘Licht en schaduw: een droom en een brief over religie.’), Martin Buber (‘I and Thou’), Caroline Astell-Burt (‘I am the story’), Robert J. Landy (‘Persona and Performance’), Luigi Pirandello, Hannah Arendt (‘Lying in Politics’), Sören Kierkegaard (‘...the jump into the absurd...’), Codrescu (The Posthuman Dada Guide), Robert Crichton (‘The Great Impostor’), Ferdinand Waldo Demara, Eli Jaxon-Bear (‘Sudden Awakening’), Andy Kaufman, Bourdieu (‘Identity is given, not created’), Antonio Gramsci, Stuart Hall, one man continuously calling me ‘Christophe’ in Morocco and my irritation with that, Rabia of Basra, Artaud, Frantz Fanon (‘Black Skin, White Masks’), Reni Eddo-Lodge (‘Why I’m no longer talking to white people about race’), Nassim Taleb (‘Antifragile’), James Baldwin (‘The Fire Next Time’), John Cage (‘Silence’), Lou Reed’s rendition of ‘This Magic Moment’, Tommy Maitland, Mike Myers, The Gong Show, Sarah Paulson, Kokoroko, Fanna-Fi-Allah, The Little Flowers of Saint Francis, Anandamayi Ma, Gangaji (‘Hidden Treasure’), RuPaul’s Drag Race, Tony Clifton, Charles Aznavour, Lilia Mestre, Vladimir Miller, Pierre Rubio, Nicolas Galeazzi, Philippine Hoegen, Peggy Pierrot, Kate Rich, Pol Pauwels, Geert Opsomer, Sara Manente, Heike Langsdorf, Sina Seifee, Michael Sugich (‘Signs on the Horizons’), Abdelwahab Meddeb (‘Instants soufis’), Ranchor Prime (‘The Birth of Kirtan’), Shomari Dev, Loka Dev, Jai Dev

I add this essay by Adrian Piper in its totality because it perfectly fits with what I’ve been researching, and she explains it far more eloquently than I ever could:

‘Ideology, Confrontation and Political Self-Awareness’

Adrian Piper is a conceptual artist with a background in sculpture and philosophy. Her performance work and writing during this period asked the observer to consider the construction of his/her own beliefs and their relation to action in the world. Art historian Moira Roth has written that Piper's work of this period "deals with confrontations of self to self and self to others, exposing the distances between people and the alienation that exists in our lives—personally, politically, emotionally." Here she puts forth some basic considerations about ideology. —Eds.

We started out with beliefs about the world and our place in it that we didn't ask for and didn't question. Only later, when those beliefs were attacked by new experiences that didn't conform to them, did we begin to doubt: e.g., do we and our friends really understand each other? Do we really have nothing in common with blacks/whites/ gays/workers/the middle class/other women/other men/etc.?

Doubt entails self-examination because a check on the plausibility of your beliefs and attitudes is a check on all the constituents of the self. Explanations of why your falsely supposed "X" includes your motives for believing "X" (your desire to maintain a relationship, your impulse to be charitable, your goal of becoming a better person); the causes of your believing "X" (your early training, your having drunk too much, your innate disposition to optimism); and your objective reasons for believing "X" (it's consistent with your other beliefs, it explains the most data, it's inductively confirmed, people you respect believe it). These reveal the traits and dispositions that individuate oneself from another.

So self-examination entails self-awareness, i.e., awareness of the components of the self. But self-awareness is largely a matter of degree. If you've only had a few discordant experiences or relatively superficial discordant experiences, you don't need to examine yourself very deeply in order to revise your false beliefs. For instance, you happen to have met a considerate, sensitive, nonexploitative person who's into sadism in bed. You think to yourself, "This doesn't show that my beliefs about sadists, in general, are wrong; after all, think what Krafft-Ebing says! This particular person is merely an exception to the general rule that sexual sadists are demented." Or you think, "My desire to build a friendship with this person is based on the possibility of reforming her/him (and has nothing to do with any curiosity to learn more about my own sexual tastes)." Such purely cosmetic repairs in your belief structure sometimes suffice to maintain your sense of self-consistency. Unless you are confronted with a genuine personal crisis or freely choose to push deeper and ask yourself more comprehensive and disturbing questions about the genesis and justification of your own beliefs, your actual degree of self-awareness may remain relatively thin.

Usually, the beliefs that remain most unexposed to examination are the ones we need to hold in order to maintain a certain conception of ourselves and our relation to the world. These are the ones in which we have the deepest personal investment. Hence these are the ones that are most resistant to revision; e.g., we have to believe that other people are capable of understanding and sympathy, of honorable and responsible behavior, in order not to feel completely alienated and suspicious of those around us. Or: Some people have to believe that the world of political and social catastrophe is completely outside their control in order to justify their indifference to it.

Some of these beliefs may be true, some may be false. This is difficult to ascertain because we can only confirm or disconfirm the beliefs under examination with reference to other beliefs, which themselves require examination. In any event, the set of false beliefs that a person has a personal investment in maintaining is what I will refer to (following Marx) as a person's ideology.

Ideology is pernicious for many reasons. The obvious one is that it makes people behave in stupid, insensitive, self-serving ways, usually at the expense of other individuals or groups. But it is also pernicious because of the mechanisms it uses to protect itself, and its consequent capacity for self-regeneration in the face of the most obvious counterevidence. Some of these mechanisms are:

(1) The False-Identity Mechanism

In order to preserve your ideological beliefs against attack, you identify them as objective facts and not as beliefs at all. For example, you insist that it is just a fact that black people are less intelligent than whites, or that those on the sexual fringes are in fact sick, violent or asocial. By maintaining that these are statements of fact rather than statements of belief compiled from the experiences you personally happen to have had, you avoid having to examine and perhaps revise those beliefs. This denial may be crucial to maintaining your self-conception against attack. If you're white and suspect that you may not be all that smart, to suppose that at least there's a whole race of people you're smarter than may be an important source of self-esteem. Or if you're not entirely successful in coping with your own nonstandard sexual impulses, isolating and identifying the sexual fringe as sick, violent or asocial may serve the very important function of reinforcing your sense of yourself as "normal."

The fallacy of the false-identity mechanism as a defense of one's ideology consists in supposing that there exist objective social facts that are not constructs of beliefs people have about each other.

(2) The Illusion of Perfectibility

Here you defend your ideology by convincing yourself that the hard work of self-scrutiny has an end and a final product, i.e., a set of true, central and uniquely defensible beliefs about some issue; and that you have in fact achieved this end, hence needn't subject your beliefs to further examination. Since there is no such final product, all of the inferences that supposedly follow from this belief are false. Example: You're a veteran of the anti-war movement and have developed a successful and much-lauded system of draft-avoidance counseling, on which your entire sense of self-worth is erected. When it is made clear to you that such services primarily benefit the middle class—that this consequently forces much larger proportions of the poor, the uneducated and blacks to serve and be killed in its place—you resist revising your views in light of this information on the grounds that you've worked on and thought hard about these issues, have developed a sophisticated critique of them, and therefore have no reason to reconsider your opinions or efforts. You thus treat the prior experience of having reflected deeply on some issue as a defense against the self-reflection appropriate now, that might uncover your personal investment in your anti-draft role.

The illusion of perfectibility is really the sin of arrogance, for it supposes that dogmatism can be justified by having "paid one's dues."

(3) The One-Way Communication Mechanism

You deflect dissents, criticisms or attacks on your cherished beliefs by treating all of your own pronouncements as imparting genuine information but treating those of other people as mere symptoms of some moral or psychological defect. Say you're committed to feminism, but have difficulty making genuine contact with other women. You dismiss all arguments advocating greater attention to lesbian and separatist issues within the women's movement on the grounds that they are maintained by frustrated man-haters who just want to get their names in the footlights. By reducing questions concerning the relations of women to each other to pathology or symptoms of excessive self-interest, you avoid confronting the conflict between your intellectual convictions and your actual alienation from other women, and therefore the motives that might explain this conflict. If these motives should include such things as deep-seated feelings of rivalry with other women, or a desire for attention from men, then avoiding recognition of this conflict is crucial to maintaining your self-respect.

The one-way communication mechanism is a form of elitism that ascribes pure, healthy, altruistic political motives only to oneself (or group), while reducing all dissenters to the status of moral defectives or egocentric and self-seeking subhumans, whom it is entirely justified to manipulate or disregard, but with whom the possibility of rational dialogue is not to be taken seriously.

There are many other mechanisms for defending one's personal ideology. These are merely a representative sampling. Together, they all add up to what I will call the illusion of omniscience. This illusion consists in being so convinced of the infallibility of your own beliefs about everyone else that you forget that you are perceiving and experiencing other people from a perspective that is, in its own ways, just as subjective and limited as theirs. Thus you confuse your personal experiences with objective reality and forget that you have a subjective and limited self that is selecting, processing and interpreting your experiences in accordance with its own limited capacities. You suppose that your perceptions of someone are truths about her or him; that your understanding of someone is comprehensive and complete. Thus your self-conception is not demarcated by the existence of other people. Rather, you appropriate them into your self-conception as psychologically and metaphysically transparent objects of your consciousness. You ignore their ontological independence, their psychological opacity, and thereby their essential personhood. The illusion of omniscience resolves into the fallacy of solipsism.

The result is blindness to the genuine needs of other people, coupled with the arrogant and dangerous conviction that you understand those needs better than they do; and a consequent inability to respond to those needs politically in genuinely effective ways.

The antidote, I suggest, is confrontation of the sinner with the evidence of the sin: the rationalizations; the subconscious defense mechanisms; the strategies of avoidance, denial, dismissal and withdrawal that signal, on the one hand, the retreat of the self to the protective enclave of ideology, on the other hand, precisely the proof of subjectivity and fallibility that the ideologue is so anxious to ignore. This is the concern of my recent work of the past three years.

The success of the antidote increases with the specificity of the confrontation. And because I don't know you I can't be as specific as I would like. I can only indicate general issues that have specific references in my own experience. But if this discussion has made you in the least degree self-conscious about your political beliefs or about your strategies for preserving them; or even faintly uncomfortable or annoyed at my having discussed them; or has raised just the slightest glimmerings of doubt about the veracity of your opinions, then I will consider this piece a roaring success. If not, then I will just have to try again, for my own sake. For of course I am talking not just about you, but about us.

This essay originally appeared in High Performance magazine, Spring 1981.

Above copied from http://www.communityarts.net/readingroom/archivefiles/2002/09/ideology_confro.php

12. What’s next?

It’s 2000-something and what’s next?

I end with a text I wrote in my first block. This text also serves as the conclusion of everything you’ve just read. I end where I started and I will continue from there:

I=U

„MIMESIS AS AN ACT OF ULTIMATE LOVE”

- A SCIENTIFIC LOVE RESEARCH -

I want to gain and produce awareness about „otherness” in a direct, experiential way, using a „scientific” method: the mask. Inward and outward ‚signifiers’ (of race, gender, and class) produce and influence relations and positions. We are constantly building (constructing) interpersonal images and meanings. Which signals provoke/produce meaning in another? In other words: how is your body perceived and how do you perceive bodies? What is your position? Using masks or roles is to gain insight in ourselves and in humanity, the collective of others. We are not moving in contact zones, we are the contact zones (being ‚othered’ by other contact zones). Essentially I’m looking for a way out of exclusive thinking into inclusive thinking, out of ‘impathy’ towards empathy, out of mind into heart. This research is about going beyond the mind (I) into and eventually also beyond the other (You). To put it bluntly, it is about LOVE …

end presentation

performative publishing

postgraduate program

This is 1000 liter fuel. So - & Tectonic Friendship book launch 21 May 2018
posted by: Lilia Mestre

Luisa Fillitz / Esther Rodriguez-Barbero Granado / Eunkyung Jeong / Marialena Marouda / Ekaterina Kaplunova / Shervin Kiarnesi / Lilia Mestre

24 May 2018

26 May 2018

case of: Lilia Mestre

This is 1000 liter fuel. So-

For this End-Presentations, six researchers come together in concepts of absence, invisibility, history and knowledge. They research in various ways to bring what seems to be ungraspable in the construction of subjectivities to the fore. Subjectivity here, not as an individual subjectivity, but one that collectively builds and positions (in transformation) outside of oneself. Subjectivities as constituted by cultural, economical, social and other interactions and seen as complex narratives that mediate our perception(s) of the world. How do we make sense of what is pertained as ‘real’ and how through the generalization of such a standpoint one is unable to connect with the singular, and its inherent complexities? What ethical utterances can appear from this way of addressing the world?
Following up on the idea of co-making worlds a.pass positions itself as a collaborative environment for the investigation and expression of artistic research. The media of the research are multiple and often combined. The cross disciplines and their interaction forces each specific (or even disciplinary) methodology to break down and instigate the construction of singular ways of doing/ thinking. This approach orients artistic research out of a categorical way of understanding knowledge production in the arts as much as it opens up distinctive and particular forms of addressing relationality, we could call undisciplined.

The work of the six researchers entails combined forms of research on what can be called transdisciplinary research in order to open up the complexity of the objects of study through combining experiential approaches.

Luisa Fillitz's research positions itself on the relationship between physical and metaphysical realities and questions the predetermined borders of an effect we take as ‘real’. Esther Rodriguez-Barbero Granado works in the domains of architecture and body as constructors of space. Eunkyung Jeong, through a daily drawing practice, researches the idea of time within diverse forms of existence as the stone and the self. Marialena Marouda’s research on the ocean problematizes scientic knowledge as the single epistemology of nature. Ekaterina Kaplunova develops a systematic approach to family relations and cultural lineage in relation to the multifunctional artist. Shervin Kianersi Haghighi addresses the undocumented performance of everyday life as an invisible event produced within the confines of Art.

SCORESCAPES BOOK LAUNCH

Medium Score -Tectonic Friendship & End Presentations Writing Score

a.pass book launch @ Brew with a dialogue facilitated by Philippine Hoegen and chocolate cocktails by Shervin Kianersi Haghighi!

We will engage in a collective discussion with Philippine Hoegen and will perform parts of the publication.

This publication serves the SCORESCAPES research - scores as pedagogical tool by Lilia Mestre and the End-Communications of six a.pass researchers. Medium Score builds on the previous iterations of scores as tools to practice dialogue and intersubjective formats for exchange in artistic research.

Before finishing the a.pass program in May 2018, the six researchers Luisa Fillitz, Esther Rodriguez-Barbero Granado, Eunkyung Jeong, Marialena Marouda, Ekaterina Kaplunova and Shervin Kiarnesi Haghighi worked for a month and a half in an adapted Writing Score to produce this publication.

Design: Miriam Hempel www.daretoknow.co.uk

END-PRESENTATIONS @ DecorAtelier 24 and 25 May from 17:30 till 22:30

Rue de Liverpool 24, 1080 Molenbeek-Saint-Jean

BOOK LAUNCH Medium Score -Tectonic Friendship & End Communications Writing Score

@ Brew 26 May from 17:30 till 19:30

1 Rue du Pene, 1000 Brussels

postgraduate program

block 2018/II

Milieus, Associations, Sieves and other Matters

Milieus, associations, sieves and other matters... 24 April 2018
posted by: Pierre Rubio

BLOCK 18/II

Brussels

30 April 2018

02 September 2018

case of: Pierre Rubio

Milieus, Associations, Sieves and other matters

some orientation guidelines

Today, to the question ‘what is technoscience?’ the answer is: it is the medium of knowledge. Just as technology is not the instrument of science but its epistemological framework, so it is not the instrument of our communication, but our medium of meaning. Everyone seems to admit today that we are inhabited by our habitat, built by our niche, processed by our technical environment, which is neither external nor peripheral, but inherent to our being and to all meaning. Now it seems obvious that it is one and the same milieu that surrounds and separates us, and that which crosses and connects us, but this environment has become technical. The co-birth of humans and technology means that the latter is both our medium (the midpoint through which individuals maintain each other) and our environment (our space-time). The technical environment perfectly illustrates the idea that our environment or what surrounds us is actually in our midst (au milieu de nous). That technology is both our exteriority and our interiority, our cage and what takes us away from it. How, in an artistic research environment, do these ontological, ethical and political contemporary concerns resonate?

Proposal

Composing a processual environment, the block consisted in a sequential ensemble of collective dispositives that were proposed to be appropriated, interpreted, developed and problematised by the artists and researchers. A metastable milieu in ‘crisis’ which evolved by shifting to new dimensions out of a series of analyses and temporary resolutions of problematics linked with the artists and researchers’ projects considered as technologies.

The basic structure was an arrangement of 1-self organised interactive events intersecting with 2-a series of three theoretical study days and 3-a series of advanced forms of feedback.

Organisation / Trajectory

1. Twenty two self-organised interactive events of different dimensions : the C.R.I.’s
(from May 31st to July 19th)

The acronym C.R.I. stands for Collective Research Interface. The researchers were invited to compose and propose participatory events that one could identify as shareable practices out of/around/through their individual researches. Instead of qualifying -and reducing- simply the object by ‘collective practice’ or ‘workshop’, the name ‘Collective Research Interface’ produced momentary shared interstitial spaces between different scales (private, public, cultural, social, personal, artistic, aesthetic, political and so on…) and enabled and supported a certain mode of attention, the one of technical mentality. Experiencing with this mentality was possible as the mode of production of the C.R.I.’s followed a principle of compositionality. The performativity and meaning of the C.R.I’s, as complex technical ensembles, were determined by the meanings of their constituent parts and the modes of relating/assembling used to combine them. A structuring loop was formulated : invent, invite, do, participate, share, document, discuss, reflect, problematisatise… and back again. The researches were not only presented but organised into shareable dispositives, that then were described, analysed, filtered driving the attention to their resonances in term of constructions and modes of assemblages. Their technological qualities.

2. Three theoretical study days

a/ The diagram and the residual (June 12th)
The program visited the artist residency project ‘Villa Blanche’ within the Solvay Parc in Brussels with Martino Morendi (philosopher-hacker-activist) and Pietro Fortuna (philosopher-artist). The day was articulated around the tension between two conceptual outlines, two proposals that sketched complementary or opposite modes of understanding reality. The diagram, as the systematic representation of a set of relations between elements, where logics, organicism and industrial engineering converge in the effort to govern and organize these relations and the residual, as the irreducible part that remains beyond one's hunger to explain and describe, that recedes and escapes any attempt of organization and rationalization.
United if only by their distance from the subject-object mode of disclosure, Martino Morandi and Pietro Fortuna oriented us through a series of ‘objects’ like an elegy by Rilke, passages from von Uexküll and Agamben, a bourgeois villa, a tree, a giant Olmec head made of stone, the Solvay ammonia-soda process ... and a series of readings of objects related to every researcher’s art and research.

b/ on Participation (June 17th)
The program visited the project ‘Precarious Pavillon #1 - Don’t eat the microphone’ -an artistic project initiated by Veridiana Zurita and Petra Van Dyck, curated by Michael Vandevelde and co-produced by Vooruit- happening in the garden of the Psychiatric Hospital Dr. Guislain in Ghent.
The study day was dedicated to the critique of participatory art and ideas of participation. Don’t Eat the Microphone represented for us a grey zone where we could think but also be challenged in our certainties about the nature and function of participation. Currently focused on the development of the Collective Research Interfaces and exploring the value of several modes of participation, we wanted to problematise the issue(s) in a problematic environment.
What is participatory art? What does it mean to participate?
What are the relations between participatory art and utopia?
Which kind of public space and social fabric participatory practices do (and do not) produce? What are the relations between participatory art and communicative capitalism?
What is participation-as-injunction the diagram of? Is it still possible not to participate? Is it still possible even to imagine non-participation? How to foster (non) participatory arts and (un) communicative thus militantly collective aesthetic educations of possibilities? After a phase of various reservations expressed about the optimistic rhetoric accompanying collaboration and participation, could we now be entering a new phase of a practical re-invention of participation?
This tentative list of problems and questions guided our study day displaced in the frame of Don’t Eat the Microphone. We read some Hal Foster , Chat Rooms / some Claire Bishop, Artificial Hells / some Yves Citton, Ecology of Attention / some Derek R. Ford and Tyson E. Lewis, On the freedom to be opaque monsters, and discuss in various ways our doubts on participative art with the curators of ‘Don’t eat the microphone’ project and the patients of the psychiatric hospital.

c/ Poieien (July 14th)
Invited by the summer program to structure a day around concerns traversing researchers and artists when thinking about methodologies and their politics, Bojana Cvejic, then-curator of the research program at p.a.r.t.s., guided the group of researchers and artists through a critical reflection that she currently conducts on methodologies, opposing practice and action to poiesis. During the encounter with the researchers of a.pass, she proposed two points of entry: how poetry pierces through other mediums than text and poiein, as in how to make, compose, form... more than do and act... a kind of thought that arises from within, or close to, artistic practice that in turn becomes an instrument of looking past art. She accounts for it by “poetics”, using the term to emphasise the productive power of thought as opposed to the genre of interpretation that classifies specimens of kinds. Bojana Cvejic shared that poetics entails engagement with art in imaginary and speculative senses that ‘theory’, tout court – in the way that it has become the superstructural element of art production in capitalism – no longer enables.
The participants did map out their imaginary around their matters of concern, read some texts and discussed with Bojana.

3. Three 'Sieves' proposed by three human 'analogous algorithms'

The aim of these three advanced modes of feedback named ‘Sieves’ -performed by three ex-a.pass researchers identified as 'analogous algorithms'- were to create conditions that could define practices of creative feedback experimentations on artistic researches envisaged as technical dispositives to investigate how each rhetoric of presentation and its digestive techniques could be expressed in terms of data model (Sina Seifee in May), in terms of recipes and cook books (Gosie Vervloessem in June) and in terms of idiotic practice (Vanja Smilianic in July)

a/ Sina Seifee / Filters
The basic question of 'Filter' was : what happens when linking the symbolic space of data-model to the (relational, procedural, emotional) qualities of the researches of participants? The work started with working on/with the feedback material produced during the block’s opening week and processing this material in diagrams. The proposal centred on the notion (and practice) of topological analysis to investigate questions of connectivity and boundaries, in order to find out what remains invariant as a result of transformation. This did direct us to construct ‘transversal objects’ actualising what connects and joins, what delinks and disconnects in the culture of each participant researches.

some documentation of the process here

b/ Gosie Vervloessem / Vision and Digestion
The protocol was to bring one’s research and start to think about the taste of it, the way it could move through one’s intestines and try to visualise the tools and methods one would use to transform one’s questions into a dish. How to boil down questions, how to crystallise the background dramaturgy of researches? As a way of documenting the symposium, Gosie proposed to write the recipes of the ‘dishes’ and to edit the cookbook out of the ‘digested’ researches.

c/ Vanja Smilianic / Idiotic Mandala attacked by a parasitic octopus
The Idiotic Mandala -indicating a weird circular configuration with a centre that radiates outward into compartmentalised areas deranged by the unvited presence of a creeping octopus- asked to switch off one's rational thinking and opened it up to wandering and wondering. The practitioners were invited to introspectively transform the Vicious Circle ( sad passions at work disguised as set of tools and technologies that became behaviour patterns in one's research) into the Virtuous Circle (creating a universe in which idiots are able to act)

Milieus, Associations, Sieves and other matters

some justifications

Thematics, Research questions, approaches, potentials, methodologies, relevance

In response to a proposed frame given by a.pass coordinator and research center curator Lilia Mestre to structure the block in relation to the Senselab concepts and practices, postmaster program curator Pierre Rubio choose to design entry points to different set of practices and theoretical notions accessing a central theme for Senselab and him, the one of technical mentality. A few years ago SenseLab published a special issue of Inflexions ‘Simondon : Milieux, Techniques, Aesthetics’ and Brian Massumi’s lenghtly interview ‘Technical mentality revisited’ was published in Parrhesia. Rubio, since 2010, regularly revisits Simondon’s texts in relation to his practice as artist/dramaturge and observes the growing interest for the french philosopher's ideas in the academic and artistic fields. He curated an a.pass block in 2014 -'Milieu(s)'- that problematised some aspects of technical mentality within a collectively constructed ephemeral public school dispositive. The possibility of considering artistic researches trajects and projects as technical objects and experimenting with technical mentality seemed to be relevant for this block especially in the vicinity of Senselab's residence invited by a.pass Research Centre within the 'Parallel/Parasite' project.

-A poly semantic space to activate problematisations and progressive resolutions through concretisation

-The individual CRI’s as case studies of non-autonomous technological open objects

-Constructivism, technical mentality and artistic research

-Simondon and artistic research : a promising diffractive equation

.

... to be continued...

project

block 2018/I

A Pattern Language: Art/istic, Institutions*ing, and Research (practices) 22 March 2018
posted by: Nicolas Galeazzi

In analogy – or response – to the idea of a Pattern Language as Christopher Alexander described it in 1970’s the researchers at a.pass tried to understand how a pattern language could be written for the context of artistic research and especially for the creation of good conditions for the practice of research as an art form.

The team around Alexander described patterns as following:
“Each pattern describes a problem which occurs over and over again in our environment, and then describes the core of the solution to the problem, in such a way that you can use this solution a million time over, without ever doing the same thing twice.” Ch. Alexander, 1977.
In general we were able to imagine the translatability of this approach to our environment, yet the here described problem-solution relationship didn’t feel appropriate for the arts and especially not for the ways research may take – from the unknown into the unknown. For the sake of workability we propose to translate problems in to needs, issues, or question and solution into (good) practice, proposition or even speculation.
However we decided to take the experiment to the test and try to apply the protocol Alexander proposes for the writing of a pattern onto our writing in order to discover where this protocol finds its borders.
The language of those patterns and it’s function Alexander describes as following:
“[The order of the patterns] is presented as a straight linear sequence, [and] is essential to the way the language works. […] What is most important about this sequence, is that it is based on the connections between the patterns. Each pattern is connected to certain “larger” patterns which come above it in the language, and to certain “smaller” patterns which come below it in the language. In short, no pattern is an isolated entity. Each pattern can exist in the world, only to the extent that is supported by other patterns: the larger patterns in which it is embedded, the patterns of the same size that surround it, and the smaller patterns which are embedded in it.” Ch. Alexander, 1977.
The order of the actual ‘sentence’ that one want to create from this language for her/his concrete case is as much free as it is in a spoken or written language. Words can’t be placed in what ever kind of order, there is always a specific syntax and grammatical structure required by a specific language – yet quite everything can be said and in most cases language finally allows for a quite a great redundancy. One can say a sentence in a grammatically ‘wrong’ way, yet one understand what you mean.

admin's & enterpreneur's reading list 29 January 2018
posted by: Nicolas Galeazzi

Critical Administration Forum

2001-1233.pdf?...ence=1.pdf

DONALD-BROOK-E...rt.pdf.pdf

1. Entrepreneur & Creative Economy

art and economy

Hans Abbing (2010). Why are artists poor? The exceptional economy of the arts. Amsterdam University Press.
Tatiana Bazzichelli (2013) Networked disruption. Aarhus: Digital Aesthetics Research Center, 73.	PhD thesis

creative economy

Richard Florida (2002) The economic geography of talent. Annals of the Association of American geographers, 92(4), pp.743-755.	creative economy flag-raiser
Richard Florida (2005) Cities and the creative class. Routledge.	creative economy flag-raiser
Bridgstock Entrepreneurship Education in the Arts	quadruple bottom line theory, career self-management
Hartley et al Key Concepts in Creative Industries	entrepreneurship and innovation

creative economy critique

Banks, M. and O’Connor, J. (2017) Inside the whale (and how to get out of there): Moving on from two decades of creative industries research. European Journal of Cultural Studies, 20(6), pp.637-654.	Timely self-critique from apologetic creative economy former enthusiasts. Creative cities, cluster theory, Landry, Florida etc.
Paul Chatterton (2000). Will the real Creative City please stand up?. City, 4(3), pp.390-397. [online] http://www.tandfonline.com/doi/pdf/10.1080/713657028
Banks, M., 2010. Craft labour and creative industries. International journal of cultural policy, 16(3), pp.305-321.	Richard Sennett and craft.
Anthony Davies (2007) Take me I’m yours: neoliberalising the cultural institution. In Mute Vol 2 No 5 It’s not easy being green [online] http://www.metamute.org/editorial/articles/take-me-im-yours-neoliberalising-cultural-institution	A principle contradiction: the content of the institution’s discourse can be utterly inverted in the institutional form.
Jones, C. and Murtola, A.M. (2012) Entrepreneurship and expropriation. Organization, 19(5), pp.635-655.	Entrepreneurship as individual activity which rests on appropriation of production in common.
Angela McRobbie 2016. Be creative: Making a living in the new culture industries. John Wiley & Sons.	Book. Forensic examination of the UK cultural economy.

2. Diverse Economies

Performativity

..& research

Butler, J., 1993. Critically queer. GLQ: A journal of Lesbian and Gay Studies, 1(1), pp.17-32.

Performativity as a research strategy.

Queer theory.

Law, J. and Urry, J. (2004) Enacting the social. Economy and society, 33(3), pp.390-410.

Sedgwick, E.K., (1997) Paranoid reading and reparative reading, or, You're so paranoid, you probably think this introduction is about you. [online]

https://helda.helsinki.fi/bitstream/handle/10224/3628/2001-1233.pdf?sequence=1

.. & art

Brook, Donald. Experimental Art [online]

http://blogs.unsw.edu.au/niea-experimentalartsconference/files/2011/08/DONALD-BROOK-Experimental-Art.pdf

Art as ‘mimetic innovation’

Wright, S. (2013). 1:1 Scale, Toward a lexicon of usership. Van Abbemuseum. [online]

Art on a 1:1 scale

.. & economy

Çalışkan, K. and Callon, M., 2009. Economization, part 1: shifting attention from the economy towards processes of economization. Economy and Society, 38(3), pp.369-398.

Performing the economy / economy as performance.

Çalışkan, K. and Callon, M., 2009. Economization, part 1: shifting attention from the economy towards processes of economization. Economy and Society, 38(3), pp.369-398.

Callon, M., 2006. What does it mean to say that economics is performative? [online]

https://halshs.archives-ouvertes.fr/halshs-00091596/document

Diverse economies

JK Gibson-Graham and Ethan Miller (2015) ‘Economy as ecological livelihood’. Manifesto for Living in the Anthropocene, pp.7-16.	Rethinking economic action as a space for ethical negotiation. In economic geography, JK Gibson-Graham challenges the idea of “the economy” as a unified, capitalist domain, to instead reframe it as diverse practices and interrelationships of sustenance and livelihood. This “diverse economies” approach is grounded in methodologies from feminist theory, which emphasise the need to recognise, theorise and engage with diversity. It constructs a different vision of "economy" where a host of informal, underground, non-market, collective and co-operative behaviours and activities are considered not only prevalent, but also primary and consequential.
JK Gibson-Graham. (2008) 'Diverse economies: performative practices for other worlds'. Progress in Human Geography, 32(5), pp.613-632.
Gibson-Graham, J.K., 1999. Queer(y)ing Capitalism in and out of the Classroom [1]. Journal of Geography in Higher Education, 23(1), pp.80-85.
Zanoni, P., Contu, A., Healy, S. and Mir, R.,(2017) Post-capitalistic politics in the making: The imaginary and praxis of alternative economies. In Organization, Vol. 24(5) Sage Publications pp 575-588
Gibson-Graham, J.K., 2014. Rethinking the economy with thick description and weak theory. Current Anthropology, 55(S9), pp.S147-S153.

3. Radmin

Art and admin
Andrea Phillips (2015) Invest in What howtoworktogether.org [online]	Arts organisations' structures shape their policies. A history of artistic work proposing radical forms of cooperation vs potlitcally endorsed models of entrepreneurship.
Caroline Woolard (2017) Ourgoods, BAMBAPHD [online]	Art-based critique of art economies. Objects and contexts: together, objects and contexts create space for reflection, circulation, and social transformation.
Angela McRobbie (2010) Rethinking Creative Economy as Radical Social Enterprise. Variant Magazine [online]	How does teaching students critical understanding tally with also encouraging self-reliance and entrepreneurship? Proposes a renewal of radical social enterprise and co-operatives as self-organised collectives, to provide working structures for diverse occupations, including artists.
Business studies
Martin Parker Art as Work	Critical management studies perspective on Art. Being an artist is supposed to expose the constraints of rules by bending / breaking conventions .. but art is work and involves rules, and work is creative and produces difference.
Matthew Manos (2012) Business as a Medium in Hertz, Garnet. Critical Making. 1st ed. [United States]: Telharmonium p.27-32. [online]	Business as a medium for critical enquiry and meaning-making, to change perceptions. A means of designing a future the entrepreneur would like to inhabit. Business as a non end-dated project; an ultra accessible medium; a platform for experiments.
Martin Parker et al (2013) ‘Horizons of possibility’. In: Parker, M., Cheney, G., Fournier, V. and Land, C. eds., The Routledge companion to alternative organization. Routledge.	Assimilation and recuperation (Boltanski & Chiapello) vs operating in the cracks. Essential laboratories for post/non/modified capitalist practices, ‘less-governed’ (Foucault). Critique is a limited strategy if the real goal is social transformation. (A positive critique which brings new things into the world). Does the scale of resistance have to match the scale of the problem? Calls for a radical insurgent entrepreneurship as form of social creativity. Changes in daily practice, invents futures. Entrepreneurship as a set of unstable, untested, potentially transformational practices of collective invention and reorientation.
Craig Deegan (2016) Twenty five years of social and environmental accounting research within Critical Perspectives of Accounting: Hits, misses and ways forward. Critical Perspectives on Accounting, 43, pp.65-87.	Critical accounting. The transformational potential of accounting, vs producing incontravertible facts. Accounting as a means of identifying which action one must defend.
Systems thinking
Gregory Bateson (1972) Steps to an Ecology of Mind	Form is the primary mode of communication, understood analogically. Significant meta-level change requires a change of context as well as content.
Bruno Latour (2011) What’s the story? Organizing as a mode of existence. In: Passoth, JH., Peuker, B. and Schillmeier, M., Agency without Actors.	Organisation staves off disorder. Being-in-action, organisations as scripts. Organisations as a flock of sparrows.
Legal
Janelle Orsi Bronwen Morgan Morgan, B. and Kush, D. (2015) 'Radical transactionalism: legal consciousness, diverse economies and the sharing economy'. Journal of Law and Society 556-587 Bronwen Mogan and Declan Kuch Radical Transactionalism	An expansive concept of enterprise as ‘any productive activity that might bring us sustenance’. The legal, financial and organisational structures of our current economy do not sit comfortable with small-scale sustainable economy initiatives.

end presentation

performative publishing

postgraduate program

If a question could lie 25 January 2018
posted by: Nicolas Galeazzi

SVEN DEHENS & ZOUMANA MEÏTÉ

Manchesterstraat 17

25 January 2018

27 January 2018

a.pass end-communications is a public event for the sharing of the one year trajectories of the a.pass researchers. It’s a moment to bring to a larger public the questions and methods that their practice of artistic research at a.pass entailed. The event focuses on the sharing of their processes and on the invitation to reflect on the emerging topics and concerns of their research question(s) in the context of artist practice today.

'If a question could lie' brings forth or wants to insist on the agency of the question. It aims to raise the issue of the appearance of criticality and its location. It's as much claiming the right to pose a question as opening its ability to gather around a multitude, a poly. It could be read as a dating strategy. Saying, I wouldn't be here if I weren't interested. The I being the issue and the subject, at the same time. The set up for this End-Communications addresses the agencies of ‘performing’, ‘publishing’, ‘curating’ and ‘soft architecture’ as strategies for artistic research. It focuses and exposes text, performance, installation, technological apparatus as chapters, editorial parameters, contexts for the reader-audience. It wants to bring together a ‘collection’ or ‘assemblage’ of performative materials that are autonomous on themselves but brought together in relation to one another in a permeable physical space. These materials are the indicators of processes of thinking and doing which are not conclusive on themselves but that are on the edge of making emerge or unfold questions, meanings, feelings.

Over two days Zoumana Meïté and Sven Dehens invite you to come, see, listen and share. They will present their means for changed ways of reading, pointing and publishing.

Zoumana Meïté
Practiced Dramatic Arts in different context (street, contest, Studies, social, laboratory, company, outside look, postmaster...). He is working as staging dramaturgist in Brussel.

Sven Dehens (°1990, BE) www.svendehens.org

These evenings on 25^th and 27^th January start at 19h till about 22h
We recommend you come for the full evening.

++

In addition to the end-communications two episodes of the Close Encounters series will take place in the afternoons on the same location.

25 January – Marcelo Rezende in conversation with Adrijana Gvozdenović – – 15h to 18h – public talk – more info

27 January – Femke Snelting, Nicolas Malevé & Pierre Rubio – Close Encounters – 15h to 18h – public talk - more info

research center

Boundaries do not sit still

Possible Bodies 05 January 2018
posted by: Femke Snelting

a.pass, 3rd floor

01 January 2018

case of: Femke Snelting

Possible Bodies is a disobedient action-research project that Jara Rocha and Femke Snelting have been developing since 2015. The project works with the concrete and at the same time complex and fictional entities that 'bodies' are, in the context of technologies, infrastructures and techniques of 3D tracking, modeling and scanning. This collective research becomes especially urgent because through those performative and representational practices, intersecting issues of race, gender, class, species, age and ability resurface.

The Possible Bodies inquiry operates along an inventory that by now contains a mutant set of artworks, scripts, documentation, manuals, guided tours, interfaces, vocabulary, performances, software-demos, tools, physical objects, animations, mathematical concepts, games, renderings, etc. This traveling collection forms a shared context to pay attention to the dimensional, notational, scalable and organisational apparatuses that make so-called-bodies appear and co-relate, and allows us to ask questions the matter-cultural conditions of possibility render them present.

At the start of 2018, Possible Bodies is one-and-a-half year under-way. It will have had rotations in an art institution in Stuttgart (Schloss Solitude), a technology-oriented centre for arts production and research (Hangar) and a design college (Bau) in Barcelona. From January onward, we open up the inventory in and to a.pass as a resource to be reworked, annotated, appropriated and expanded. Possible Bodies changes rhythm in order to prepare a fourth rotation in the fall that might take the shape of a publication.

The presence of the Possible Bodies inventory, its methodologies and some of its agents at a.pass can hopefully allow further inquiries into the tensions between ‘probable’ and ‘possible’. As an object of study, we will for example be exploring the workings and worldings of Slicer, an open source software platform for medical image informatics, image processing, and three-dimensional visualization. The software ecology of Slicer interests us because it allows us to explore processes of articulation, dissection, separation, segmentation, segregation and difference.

Jara Rocha (Barcelona) is a mediator/curator teaching projects at Bau Design College of Barcelona. She is co-inventor of the Possible Bodies project (Schloss Solitude, Hangar, a.pass, Constant) and participates in The Darmstadt Delegation. Jara often works with the materialities of present cultures (infrastructures, text logistics, body inscriptions) and tests non-formal ways of learning in collective situations like Euraca Seminar, Objetologías, or Relearn Summerschool.

How do we do the things that we do? #2 a rewrite of twelve design principles
29 December 2017
posted by: Nicolas Galeazzi

Florian Feigl

26 February 2018

02 March 2018

ecologies of m... feigl.pdf

In this second period of my visit in the a.pass block „making/conditions“ I want to propose a sequence of practical, object based approaches that allow to broaden perspectives on the individual research projects as well as oon the over arching theme of this block.

How do the objects, thus the different elements and entities of an individual research perform. How do they interact with us, human agents, and with other elements, what suppoprt do they need, how would this potentially articulate the individual research processes as processes of radical imagination (Katja Rothe).

Each participants is asked to bring three objects (not more then five if you cannot decide). The practical sessions will be slow approaches towards the objects starting with drawing, associating, moving, writing. These first approaches will be followed by a series of exercises focusing on spatial constellations based on improvisation and movement introducing strategies of composition and sequencing. In a concluding session we elaborate based on these previous experiencies micro sequences of possible performances: performances of the objects, performances for and with the objects.

The sessions are based on individual and group exercises. Practical exercises will be followed by group evaluation.

To accompagny this practice based research we will read in depth a text by Katja Rothe „Permaculture Design Praxis“ and discuss basic terms, ideas and visualizations from permaculture design practice (Mollision, Holmgren). Experiences and results from both the practical and more discursive approaches will be related to your ongoing research and developments in the formulation and desgin of patterns and their articulations in the spatial situation in the common studio and work schedules.

Schedule.

We will work from Monday to Friday, 10.00 to 17.00. Depending on the days each day will be divided rouhgly into two blocks of three hours with a one hour lunch break. Or three blocks of two hours with a lunch break.

Day 1:

Katja Rothe „Permaculture Design Praxis“ – reading and exchanging – part 1

Introduction of object based, practical work, exchange and clarifications regarding objects

You don‘t need to have your objects fixed and prepared already – you are welcome though. However, a rough idea would be good. Because on day 2 you will need to have them with you.

Day 2:

Katja Rothe „Permaculture Design Praxis“ – reading and exchanging – part 2

Practical session: First exercises with the objects. Exchange and evaluation of practical session.

Day 3:

permacultural design practice part 1: the zone model, edge effect – introduction, exchange, discussion

Practical session: exercises with the objects – spatial constelllation – part 1.

Exchange and evaluation of practical session.

Day 4:

permacultural design practice part 2: twelve design principles – introduction, exchange, discussion

Practical session: exercises with the objects – spatial constelllation – part 2.

Exchange and evaluation of practical session.

Day 5:

Practical session: object work – sequencing and micro performances

Exchange and evaluation of practical session.

revisiting patterns

revisiting ideas of performance

revisiting conditions

Requirements:

As the days, the discursive inputs and practical exercises build up from day to day full-time commitment is required from the whole group of participants. Individual necessities can be discussed in advance but can be accomodated only as exceptions. Please contact me latest until Wednesday, February 21st und mail@florianfeigl.com

Block overview plenum & forum
20 December 2017
posted by: Nicolas Galeazzi

Nicolas Galeazzi

08 January 2018

01 April 2018

This post gives a short overview of the organisation and agenda of the block.

PLENUM
Plenums are gatherings of a.pass as a whole. All participants of the block program take part in each of the 3 plenums to share the state and development of their researches, as do the mentors, the research centre, the daily team and the core members as far as possible.
Plenums are gatherings to exchange about individual researches and practices, and are used to discuss how we, as a group of researchers, and the structure of a.pass can best support them.

The plenum doesn't start until everyone announced is present.

FORUM
Forums are timeframes to discuss and work on the topics of MAKING/CONDITIONS, to develop and exchange knowledge or to practice the making of research.
A forum can be a physical gathering from 1 hour to 5 days. Forums can be internal a.pass work gatherings, held publicly in presence of invited guests, or even take place in collaboration with other institutions.
Forums start at the announced time, wether the participants are present or not.

AGENDA

Plenum I	8. - 17. January: Displaying Conditions (opening week)
	10.-11. January: participation in U-Ghent seminar 'What are we training for?' by Adriana la Selva
Forum I	18.-19. January: 'How do we do the things that we do?' with Florian Feigl
Forum II	26. January; 2., 9., 17. February; 1., 8., 16., March: Pattern Language with Nicolas Galeazzi
Forum III	30. January - 3. February: Critical Administration; or Shaking down the Enterpreneur with Kate Rich
Plenum II	19. February - 23. February: Making Conditions (HWD's)
Forum IV	26. February - 2. March: 'How do we do the things that we do?' with Florian Feigl
Forum V	9. March: Performing Knowledge with Pieter Vermeulen (Antwerpen)
Forum VI	16. March: Alternatives to Economy (the Macao Model) with Alberto Cossu
Forum VII	19. - 23. March: Pattern Testing with Nicolas Galeazzi
Plenum III	26. March - 1. April: Reflecting Conditions (end week)

research center

defining a.pass

Artistic Research & a.pass : a critical practice by Elke Van Campenhout (2015)
30 November 2017
posted by: Pierre Rubio

1. Questioning artistic research

To clarify what kind of research a.pass sustains, a minimum of conceptual transparency is needed. When we combine the terms ‘research’ and ‘artistic’, most of the time we are dealing with a research ON the arts (art history, musicology, theatre sciences, aspects of cultural sociology, aesthetics etc...) or a research IN the arts (a research that is part of a (regular) artistic practice). What we in a.pass consider as artistic research – a term that is often understood in reference to the Anglo-Saxon models for practice-based research – often is the result of a research in the arts, but cannot be reduced to it. A.pass doesn’t want to limit its range of research to the ‘artist research’ full stop: the necessarily research-oriented attitude that accompanies any kind of serious artistic endeavour, which does not necessarily have any link to the communication and valorization of research results as it is demanded in an academic context. ‘Research’, as it is understood in the artistic practice, is an evident part of this practice which allows for a result-oriented reflection on the work, or in other words: a research oriented towards the production of the art work as a product, as a repertory and/or as an oeuvre. In the a.pass environment, and in a playful questioning of the ‘academic’ research mind-set, this individual artist is not the sole focus of attention, or at least not in the sense that we perceive our researchers as artists tout court. An artist research has an inherent logic and validity, but does not necessarily have a need to be communicative to an outside community in any other form than through the production of art works. A.pass reflects on a research in the arts that is more than a report – in the art work itself or in the accompanying dissertation – of the individual research of an artist. What we consider an artistic research project is rather: ‘a new practice in the arts, which differs from the individual artist practice, as well as from the art historical or scientific research practice. One researches not only the art through the art works, but the functioning of art and the breadth of the art practice by way of interdisciplinary interventions in the (semi-)public, societal domain. Artistic research is an interdisciplinary concentration around a ‘binding’ problem that catches the attention of a pluriform group of participants.’ (Jouke Kleerebeezem, De Witte Raaf) This means that a question in the research of a.pass is always situated in a broader context than that of the sole artist: a lot of the questions that are posed in a.pass generate collective discussions and critique, find their way (partly) into other researches or attempt temporary coalitions in the defining and/or broadening up of a certain problematics. Important in this environment is the shared reflection concerning ways of working, diverse understandings of artistic research, the development of (post-disciplinary) perspectives and the experimentation with methodologies and strategies. The work of the artistic researcher does not coincide with the work of the artist in the sense that it is self-conscious, and explicitly communicates and circulates this self-reflection within a wider group of stakeholders. In other words, the emphasis in this kind of research is not so much on the conception and production of an art work – although this undeniably and unavoidably is part of the whole of the research – but rather on a questioning that puts the individual art practice and even the recognizable mono-discipline in a wider perspective. This kind of research originates from and builds on the demands and problematics of a shared debate, and can be approached by different specialist researchers, each addressing the question out of his own domain. The length, the quality criteria, the form, the communication strategies and the required ‘relevance’ of the research – and thus also the understanding of the requirements of the PhD -project that might eventually result out from it- are thus in principle dependent on the context and have to be negotiated on a project base between the researcher and the institution(s) involved. It is in this case very important to recognize a wider ‘public’, the potential users of this research, as a partner in this trajectory, and to develop the appropriate communication channels to make this participation possible.

2. Constructing a general intellect

Other than the ‘artist’s research’, artistic research overwrites the isolation and the hermetics of art production in the classical sense, in addressing in one way or another a socially relevant problematics. This kind of artistic research opens up new ways for the creation of a ‘generous cultural memory’. But at the same time the societal relevance of this research cannot coincide with its utilitarian value, since the direct impact of the research practice and reflection necessarily develops through artistic, affective gestures of experimentation and communication that resonate with, but never answer to, the concrete questions posed within the societal fabric. This kind of research thus will only influence the daily social, political, economic or scientific reality by a detour, through the unsettling of its self-reflection and imagination(s). This independent position, free from any preconditioned political preconceptions, economic value or socially determined relevance is a necessary and undeniable characteristic of this research practice. More than a pragmatic laboratory for the production of answers on societal questions, the research platform that is a.pass offers the possibility to construct a ‘general intellect’: a way of working wherein researchers collectively give form to diverse practices to produce and articulate knowledge in an open, shared research environment.

3. Investigating divergent forms of knowledge

In a.pass the relevance of the research is measured by the degree in which researchers, out of their different backgrounds and knowledge horizons, manage to formulate innovative perspectives on potential knowledge production, as well as on the development of tools to share and experiment this knowledge on the public scene. It is clear that the development of this kind of research environment also resonates with other institutions for art education on an (inter)national scale. Artistic research in a.pass can be seen as a third way, wedged in between the artistic practice as such and the more academic understanding of knowledge production. Different from the artistic practice the research is not limited to the individual trajectory, the personal questioning and aesthetics of the artist. But at the same time the art practice does take a central role in the development of new perspectives and methodologies, a way of working that relates to, but doesn’t coincide with, and even explicitly questions an academic AND an artistic framework. Artistic research in a.pass is not limited to the development of arts-practice-related knowledge, but also involves the creation and testing of formats, methodologies, communication strategies and shared practices, ‘tools for collaboration and communication’, that broaden up the understanding of artistic research from an art work with paper validation form to a more critical investigation into the statute, the circulation and the valuation of divergent forms of knowledge.

4. contextualising a singularity

The a.pass Post-master Program and Research Centre are positioned within a larger context of the arts and education, and develops its working out of a questioning of the current organization of artistic and educational (institutional) practices. In its trajectory, a.pass has on all levels of its organization critically reflected upon the economy of knowledge as it is being employed today in higher education and the media, the logics of the arts market, the recuperation of institutional critique by the institutions themselves, the capitalist drive for the new, the seductive and the quickly consumable, and the role and responsibility of the artist researcher in all of this.
In a.pass the relevance of the research is measured by the degree in which researchers, out of their different backgrounds and knowledge horizons, manage to formulate innovative perspectives on potential knowledge production, as well as on the development of tools to share and experiment this knowledge on the public scene. It is clear that this kind of research environment also resonates with other institutions for art education on an (inter)national scale. Artistic research in a.pass can be seen as a third way, wedged in between the artistic practice as such and the more academic understanding of knowledge production. Different from the artistic practice the research is not limited to the individual trajectory, the personal questioning and aesthetics of the artist. But at the same time the artistic practice does take on a central role in the development of new perspectives and methodologies, a way of working that relates to, but doesn’t coincide with, and even explicitly questions an academic AND an artistic framework. Artistic research in a.pass is not limited to the development of arts-practice-related knowledge, but also involves the creation and testing of formats, methodologies, communication strategies and shared practices, ‘tools for collaboration and communication’, that broaden up the understanding of artistic research from an art work with paper validation form to a more critical investigation into the statute, the circulation and the valuation of divergent forms of knowledge.
This means that a.pass is an environment that reflects and practices knowledge and artistic strategies with the windows open to an outside reality. In that sense a.pass is not so much a preparation for the ‘professional life’, as it is a putting-into-question of what these professional sectors (both the artistic and educational organizations of institutes, values and work) are symptoms of. Throughout the years, a.pass has used its own institutional status – and the opportunities offered by being an artistic educational program embedded in a larger network of schools, art centres, research places, workspaces, etc… – to seriously reconsider its role, and the role of the artist researchers within the current ethical, political, economic and social context of knowledge production and sharing.
On the level of ethics this means that we consider both the institute as the institute’s participants to be part of a larger network of relations, that give them their value and meaning. In a.pass the relation between the ‘I’ of the researcher and the provisional construction of the ‘We’ of the research practice within the institute, is a recurring, and politically charged, topic. The institute here is considered as an experimental field to try out strategies for the now and the future within a larger society. A.pass gives a lot of attention to the transindividual character of practice and knowledge, and how the collective environment can be both a source of frustration and feedback, as of nourishment and challenge to the individual researcher’s trajectory. Also, a.pass in that sense always takes the ‘ethical’ concreteness, the situational reality of research seriously: artistic research is always already embedded in the relations that produce it, and these relations encompass elements of discourse, social and economic factors and spatial settings, as well as institutional givens, societal demands and resources at hand. Therefore an artistic research strategy or outcome is not transparently reproducible without changing in the process. The ethical (here understood as relational and situational) character of the research, makes it resistant to commodification on a larger scale. But this doesn’t mean that the research can not be communicated or shared, using strategies that differ from the promise of serial reproduction.
This interest in the transindividual character of learning and research, however, does not exclude a strong focus and interest in the development of the individual’s trajectories. Since the institute can not function without the invested interest and contributions to the common environment of the researchers, a.pass strives towards creating an environment in which the aesthetic and artistic idiosyncratic qualities of each practice can be challenged into being. A.pass considers the artist researcher not so much as an artist-producer of work, but as an artist-researcher, reflecting self-critically on the trajectory already accomplished, and reconsidering the notions of work, value, the market, responsiveness and responsibility through the practicing of the research. A.pass encourages the exploration of ‘risky’ practices that do not directly correspond to the current demands of the arts market or academic understandings of research, in order to create an experimental environment in which certainties can be subverted, undermined, or simply reappraised from another point of view.

La Flandre Profonde / Into The Heart Of Flanders 20 October 2017
posted by: Vladimir Miller

Geert Vaes

26 October 2017

La Flandre Profonde / Into The Heart Of Flanders

'Het Gezin Van Paemel' (The Family Van Paemel) by Cyriel Buysse is a 114-year old theatre piece that's still showing the flemish what it means to be flemish. The excursion will bring us to an amateur theatre company rehearsing the piece. Why are they, and with them lots of other amateur companies, still so interested in this piece? Why am I? My questioning will be mainly about one scene in particular: the son who goes to tell his father he's leaving for America. An America he only knows through stories, an America that personifies a better life. How is this flemish identity created (the I) by the staying and the leaving? And how is America (the other) created? And isn't all emigrating originating in 'The America of the Soul'? How is this construction of I a mask/conditioning? How is history as a re-construction keeping all these notions in place? How will I go from here to using masks again? And how will I finally get out of Flanders?

Meeting point a.pass 4th floor at 16:30.

Two cars leave at 18:00 to drive to Tejater De Orchidee in Tielen.

At 20:00 starts the rehearsal, following that an interview. Then ride back to Brussels.

Back in Brussel latest by 23:30.

The World Today All In The Mind 20 October 2017
posted by: Vladimir Miller

Eleanor Ivory Weber

23 October 2017

“…a 100% probability of nothing happening, and that’s often when it’s more interesting…”
– Peter Ryan, ABC Senior Business Correspondent, 2 October 2017

On Monday 23 October 2017, several todays, today. An instruction-based, public yet solo, listening & reading exercise, derived from radiowaves. Thinking about the public mind and testing what is produced from chance and structure. How language functions on different registers, at once, in time, and beyond us.

//// Please bring ID for library registration, a smartphone/laptop (with charger) and head/earphones.

meeting:

Koninklijke Bibliotheek van België / Bibliothèque Royale de Belgique (kbr.be), Kunstberg / Mont des Arts, 1000 Brussels (Central Station). Meet Eleanor in the lobby, please advise the time you will come, between 11h and 12h. Piece lasts approximately 5 hours (including regular breaks).

Uninvited Research II Excursions 19 October 2017
posted by: Vladimir Miller

22 October 2017

17 November 2017

case of: Vladimir Miller

In the course of the upcoming two weeks the a.pass researchers of this block will each propose an excursion coming out of their current research focus. You are cordially invited to join. Please sign up on the a.pass main page on the detail page for each of the proposals.

26. Okt

Eleanor Ivory Weber

The World Today / All In The Mind

"“…a 100% probability of nothing happening, and that’s often when it’s more interesting…”
– Peter Ryan, ABC Senior Business Correspondent, 2 October 2017
On Monday 23 October 2017, several todays, today. An instruction-based, public yet solo, listening & reading exercise, derived from radiowaves. Thinking about the public mind and testing what is produced from chance and structure. How language functions on different registers, at once, in time, and beyond us.
//// Please bring ID for library registration, a smartphone/laptop (with charger) and head/earphones. "

24. Okt

Pia Louwerens

From I to we - Excavating reality together, at home

From I to we serves as an introduction into my practice inside its subjective core: my own home at Rue Blaes 244. After a performance the audience is invited to rewrite the script, rewarded with a warm meal cooked by the artist herself.

25. Okt

Hoda Siahtiri

If the past is really passed?! An introduction to co-experincing the others' trauma.

The city of Brussels is holding a part of my past, I take you to one of the most traumatic places of Brussels for me.

26.Okt

Geert Vaes

La Flandre Profonde/Into The Heart Of Flanders

Visiting and interrogating theatre amateurs rehearsing 'Het Gezin Van Paemel', a flemish classic and theatrical mask for a flemish identity. The 'interrogation' consists of a group constellation + witnessing the rehearsal + an interview.

27. Okt

Sven Dehens

Untitled Excursion

Critical voicing, reading, enactment of Alien (1979). Process of audio-visual documentation. Generation of a subtext to the script.

30. Okt

Shervin Kianersi

For to Know Nothing Is Nothing

Imagine natural daylight, the best kind of light to see things clearly. Then imagine the light getting brighter and brighter, until it becomes so blindingly white that you are filled with anxiety. The information overload that we experience in our everyday lives is similar to that blinding light. Its origins date to the early 90s, when computer networks attained critical speeds and scales. Today, each of us yearns to be informed 24/7. The dictatorship of information creates in us a desire for round-the-clock information. We have become the organic components of an integrated global data and information system. Yet this yearning we feel is about our search for the Real, which a never-ending stream of information, that informs us only of the reality of facts, can neither satisfy nor fulfil. Because information is always directed at you. Information informs but is no guarantee of getting any closer to the truth. In fact, information sometimes operates as an obstacle to the truth. Instead, what if we started to filter out what we could of the information, in order to better understand the truth? What if we ignored information about the given facts and instead tried learn about something or someone for ourselves?

31.Okt

Elen Braga

The masters meeting: A Journey to the unpromised land and the magic balls

You shine through my atmosphere. And when you show up, my mountains move like bushes in the wind, and the rocks are scattered on all sides. I hear you. I hear amazing bang like a storm to come. I hear the noise of thunder, the voice of demons, the winds, the monsters. The whole earth rises, dilating like the waves of the sea and my surface breaks down. My own ground seems to be subside, and... Take your hand car and come with me. We need to find another ground to walk by: the unpromised land and the magics balls...

1.Nov

Leo Kay

The time it takes to think

How can we think together? How can we make Space for deep reflection on complex issues? How can we come close enough without intruding? How can we engage in group dialogue and take the time that is needed to think before producing more, contributing more to the system we are locked within?

A day of observing, listening, walking, kneading, thinking, talking and baking, as we navigate a critical socio/political issue that effects us all and will continue to affect us in the forceable future.

2. Nov

Luisa Filiitz

A collection of Impressions

Coming together in a place. Where and how do our perceptions, according to the surrounding/the place and the situation where we are, manifest themselves? Where and how can we locate them in our body? How is our intuitive reaction? Linked together in groups, we would then — following a score-proposal — try out how everybody`s own intuitional desire of where and how he/she wants to move is affecting the movement of the others in the group as well as their movement is affecting each one. Afterwards everybody is invited to create a zine in any form – according to ones wish – trying to remember the different impressions and the thoughts, feelings, that they provoked.

3.Nov

Eszter Némethi

War-/-Lace and Vertigo

An excursion is a military term to describe a short entry to enemy territory without formal announcement of war. This excursion is an invitation to explore the ways in which spaces and materials can become instructions and how this relates to participation in complex systems. What is the the agency of things, participants and also the host. Can we listen to things in order to decipher their fictions? And can we remain complicated to each other? You will visit the Kantcentrum in Brugge and the NATO Headquarters in Evere . I will do my best to host you. You will be largely following instructions, reading, making, observing, walking and looking for gaps. You will then return to a playground for discussion at a.pass. I will make you dinner.

17. Nov

Marialena Marouda

Flemish Marine Institue: Marine Station Ostend (MSO)

A tour of the Marine Station Ostend and its research vessel Simon Stervin by marine biologist Dr. Andre Cattrijsee. My interest is to get a glimpse of the tools that the research institute uses in order to study the ocean. What language is used and what are the measurement instruments in the laboratories? What kind of ocean is produced through them?

postgraduate program

workshop

block 2017/II

The Problem of the Score

Dance Workshop 07 June 2017
posted by: Lilia Mestre

Jennifer Lacey

10 July 2017

14 June 2017

It seems obvious that the conditions for making something (anything) will influence the thing made . Other "I " words are maybe more specific than influence: infuse, impregnate, infiltrate, interrupt, incinerate, incarcerate, inveigle, imbue, illuminate. The larger axis of conditions, as I see them, are largely related to money, time, health and the political situation of the land and/or institution surrounding the workplace. The more intimate and malleable aspects are ideas and process. The qualities and hazards of the large-axis conditions in relation to the ones deemed "creative" produce what we could call a form.

The base line of dance is perhaps understood as the body but mostly it is bodies ( minds implied) together someplace, deciding to work in a certain way . The how of the work, the process, is something that is always to be reinvented and renegotiated. Each dispositif of dance making already contains a nascent content, one that will inevitably be more influential than any idea or concept in the production of the form. So, in imagining how to design the making of a dance, the translation of the concept or content into a thing-which-can-be-done is a crucial, poetic and political task.

In this workshop we will practice dancing and make the making of dances, or otherwise said, processes.
Within the workplace/studio our first and most important gesture is to decide how shall we spend our time and how we shall be with each other and then be alert to the dances that are produced and what they might need to continue. My primary proposition is to cultivate processes derived from your own work, translating their conditions and content into practices that produce some dances (we will simply call all that we produce "dance"). There is no necessity to have had any experience dancing.

As an artist who has worked under a myriad of different large-axis conditions, I have found the greatest necessity and source for me is to render transparent these larger conditions and mix them into the content or desires that preoccupy me, to consciously make a process that can only exist within this specific alchemy. This is my way but there are many varied conventions of contemporary choreographic practice that hold with in them poetic, social and political forces that become be the dominant aspect of the work, even if by accident. We will play with a few of these to observe their forces in action but most of our energy will be devoted to your own work,devising ways to share their doing that retain the integrity of your vision and perhaps reveal the influences of the specific conditions of your work. Or more truthfully, we will start to do this, as 5 days is rather short for such an ambition! I like to refer to working processes as punctual social contracts. Ones that might be extreme in certain ways but that are agreed upon and that we know will end and so we can commit without anxiety.

INSCRIPTIONS ; production@apass.be LIMITED CAPACITY (price 50 euro)

Everyday from 10:00 till 17:00 a.pass 4th floor

The Document Transformed - invite 19 May 2017
posted by: Kristien Van den Brande

Trouble seeing this email? Online version here.

You are warmly Invited to ____ The Document Trans- formed ____ Masterclasses and Seminar + Book launch 'Dirty room' Juan Dominguez a.pass research centre publication JUNE 22-23-24 @ LA BELLONE Rue de Flandre 46 Brussels Curated by Sofia Caesar and Lilia Mestre, the public program “The Document Transformed” invites four practitioners that offer very distinct questions, methods, and proposals to problems related to documentation. Join Femke Snelting, Olga de Soto, Vincent Meessen, and Agency (Kobe Matthys), and others, for three days of presentations, screenings, performances and conversations. How does the document affect practices, bodies, histories, and experiences? The event brings together practices that not only give sight to the power relations engendered by apparatuses of documentation, but also move towards the transformation of the systems in which we produce history, law, art, and the body. Held in the context of The Problem of the Score, block curated by Lilia Mestre in the a.pass post-master research program and supported by a.pass. In the frame of the seminar the book *Dirty Room* will be presented. It is the fourth and last phase of Juan Dominguez’s research, developed during 2015-16 as a.pass associate researcher. This seminar is organized in collaboration with La Bellone PROGRAM Thursday 22 June 10:00 > 13:00 Masterclass Agency (Kobe Matthys) 14:00 >17:00 Masterclass Possible Bodies (Femke Snelting and Adva Zakai) Friday 23 June 10:00 >13:00 Exhibition visit ( Bozar ) and discussion with Vincent Meessen 14:00 >17:00 Masterclass Olga de Soto To inscribe to the master-classes please send an email to production@apass.be 1 Masterclass: 15 Euro, 2 Masterclasses: 20 Euro, 2 days: 30 Euro. Free for (ex) participants of a.pass Saturday June 24th 12:00 > 18:00 FREE, reservation appreciated In this afternoon of presentations, screenings, and performances, the four invited practitioners will take us to dive deeper into different case studies. 12:30 Sofia Caesar: Introduction talk 13:00 Femke Snelting 14:00 Olga de Soto PAUSE 15:30 Vincent Meessen 16:30 Agency (Kobe Matthys) 17:30 Book launch with Juan Dominguez and Victoria Perez Rojo Don't forget to reserve for your Masterclass by sending an email to : production@apass.be DETAILED PROGRAM DOWN BELOW


Detailed program:
Thursday June 22nd 10:00 > 13:00 Masterclass Agency (Kobe Matthys) What if ephemeral things become included within art practices? Intellectual property seems to be mostly reserved for “fixated” things. Although the European copyright law doesn’t exclude variability, during jurisprudences judges consider movements that are “recordable” in some way or another. Agency calls forth different controversies from recorded movements in dance and performance and sport. By paying attention to the consequences of the apparatus of intellectual property right for the protocols inherent to practices, the fragility of the mode of existence of singular art practices is made explicit. 14:00 >17:00 Masterclass Possible Bodies (Femke Snelting and Adva Zakai) This edition will be dedicated to a collaborative dissection of the BioVision Hierarchy file format. BioVision Hierarchy (.bvh) is an ASCII file format used to import data from various motion capture systems into 3D-animation software. It was developed in the mid-nineties and remains one of the most commonly used file-formats for transposing movement captured in physical space, to a computational environment. Around this relatively legible format, a rich ecology of software tools developed. The file-format functions as a boundary object between practices and bodies, as it is used by animators, game developers, interface researchers, medical professionals, dance-historians, sports-analysts and engineers. Together we will analyse the .bvh specifications and samples of the file format in order to understand what imaginaries of the body are encoded into it, what a bipedal skeleton hierarchy consists of, and how rotational data for rigid bodies might constitute a movement in itself. The reading of the .bvh file format is developed with Adva Zakai in the context of Possible Bodies, a collaborative research initiated by Jara Rocha and Femke Snelting on the very concrete and at the same time complex and fictional entities that “bodies” are, and the matter-cultural conditions of possibility that render them present. Friday June 23rd 10:00 >13:00 Exhibition visit (Bozar) and discussion with Vincent Meessen Starts at Main entrance of Bozar. In this afternoon, artist Vincent Meessen will take us through his Bozar show, that comes from his recent practice that involves research, historicization, and speculation about congolese works of art that have been commissioned and (re-)contextualized in the early 30’s. Starting from there, we can raise some issues about what a work of art is expected to be and how it can shift meaning with context and neighbouring artefacts. More about the show Patterns for (Re)cognition by Tshela Tendu & Vincent Meessen, Opening 16th June at BOZAR: http://www.bozar.be/nl/activities/124891-tshela-tendu-vincent-meessen 14:00 >17:00 Masterclass Olga de Soto Olga de Soto will share her research project that has Kurt Jooss’ The Green Table (1932) as a starting point. She will display the process, methods, research protocols and strategies that she has developed over time, and through which she addresses the question of reconstruction, re-enactment and revival from the perspective of the trace, both material and immaterial, in order to analyse the several charges the work contain (social, political, dramatic, emotional…). She will share with us how she approached Jooss’ work through the archive, the trace and the document, proposing to circumvent the traditional modalities of transmission in dance, in order to probe the archive’s “capabilities” to say the work, as well to examine the archive’s “becoming-work”. We will observe how the project and its process unfolded simultaneously into two levels: on a documentary research level and on a creation level. With the help of several documents, we will observe how the documentary research was developed, dedicated in part to researching and documenting the perception and transmission of The Green Table, seeking out iconographic material (through the gathering of numerous documents of different kinds), analysing the choreographic characteristics of the work and looking for witnesses – dancers and audience members from different origins and generations, in order to study the perception of the work through the prism of the viewer’s gaze (using the interview as a tool to collect memories, focusing on the importance of the testimony and oral sources). Saturday June 24th 12:30 > 19:00 In this afternoon of presentations, screenings, and performances, the four invited practitioners will take us to dive deeper into different case studies. 12:30 Sofia Caesar: Introduction talk 13:00 Femke Snelting Femke Snelting will present a collaborative dissection of the BioVision Hierarchy file format. BioVision Hierarchy (.bvh) is an ASCII file format used to import data from various motion capture systems into 3D-animation software. Together they will analyse the .bvh specifications and samples of the file format in order to understand what imaginaries of the body are encoded into it, what a bipedal skeleton hierarchy consists of, and how rotational data for rigid bodies might constitute a movement in itself. 14:00 Olga de Soto Olga de Soto will share some excerpts of Débords, work presented at Les Halles in 2012, as well as some excerpts of the installation she is currently working on, and that was partially presented this Spring at Museum für Neue Kunst, in Freiburg. The presentation will be punctuated with a discussion on the work. PAUSE 15:30 Vincent Meessen Vincent Meessen will screen “One. Two. Three.”, piece presented in Wiels in 2016, followed by a talk about his strategies of re-composition and counter-narratives. 16:30 Agency (Kobe Matthys) “What if ephemeral things become included within art practices?” Thing 001678 (Le Jeune Homme et la Mort) concerns a conflict between on the one hand Roger Eudes, Théâtre Champs-Elysées, and on the other hand Jean Guttmann (Babilée) and Jean Cocteau about the performance Le Jeune Homme et la Mort. On June 8, 1960, the court case Eudes c. Gutmann, Cocteau et autres took place at the Cour d’appel de Paris. Judge Rousselet had to decide who owned the rights over the movements of the performance, Eudes who hired Jean Gutmann to “translate” Jean Cocteau his drama into ballet movements or Cocteau who wrote the script of Le Jeune Homme et la Mort. 17:30 Book launch with Juan Dominguez and Victoria Perez Rojo The book *Dirty Room* is the fourth and last phase of Juan Dominguez’s research, developed during 2015-16 as a.pass associate researcher. Dirty Room is a collection of outlines, notes, ideas, reflections, photographic materials, maps, manifestos, fragments from diaries, transcriptions of conversations, interviews, email exchanges, memoirs, memories and scripts, among other documents from the working and research process that led to Clean Room. Clean Room was a project based on the concept of seriality with a pilot and 3 more seasons of 6 episodes each that took place from 2010 to 2016. Dirty Room offers the readers an immersion in the process of the project Clean Room. It is a book in which there are no critical essays, or texts speaking only from the external position of the spectator. All of the contributions are part of the ongoing research and working process of Clean Room, either continually accompanying it over long periods or as one-off contributions at a specific moments. This decision highlights the great potential of the process in its fragmentary, undefined and open nature not only for the transmission of knowledge and ideas, but above all for stimulating imaginative processes to connect with the concerns that set the series in motion. Dirty Room Edited by: Juan Domínguez and Victoria Pérez Royo Editorial: Continta me tienes Executive Production: manyone Madrid, May 2017 Translations by Ana Buitrago, Simon Malone and Catherine Phelps This is a publication by the a.pass research centre. About the participants: Vincent Meessen Through the use of various media, Meessen aims to ‘experience the document and document the experience’. His investigations lead to associations and appropriative gestures that are rewritten into critical narratives, pointing to the colonial matrix of western modernity. Meessen reactivates hidden traces of the colonial in the present and opens up new speculative scenarios. Both in his work as an artist and in his para-curatorial activities, Meessen likes to use procedures of collaboration that undermine the authority of the author and emphasize the intelligence of collectives. With ten guests artists, Meessen represented Belgium at the 56th Venice Biennale. Recent solo exhibitions include: OK/KO in the frame of Dans la pluralité des mondes / Printemps de Septembre, Toulouse (F), 2016; Sire je suis de l’ôtre pays in WIELS, Brussels 2016 and Patterns for (Re)cognition at the Kunsthalle Basel, 2015. Recent group presentations include Gestures and archives of the present, genealogies of the future, Taipei Biennale, Taiwan and The Family of the Invisible at the Seoul Museum of Art (SeMA). Agency Agency is a Brussels-based initiative founded in 1992, which constitutes a growing list of ‘things’ that resist the radical split between the classifications of “nature” and “culture” and consequently between expressions and ideas, creations and facts, subjects and objects, humans and non-humans, originality and common, mind and body, etc. Femke Snelting (Possible Bodies) Artist and designer, developing projects at the intersection of design, feminism and free software. She is a core member of Constant, the Brussels-based association for arts and media, and co-initiated the design/research team Open Source Publishing (OSP). With delegates Jara Rocha, Seda Guerses and Miriyam Aouragh she takes part in the Darmstadt Delegation, assigned to explore techno-political and socio-emotional relationships between activist practice and tools. She formed De Geuzen (a foundation for multi-visual research) with Renée Turner and Riek Sijbring and recently co-ordinated the Libre Graphics Research Unit, a European partnership investigating inter-relations between free software tools and artistic practice. Femke teaches at the Piet Zwart Institute (Master Media Design and Communication). Possible Bodies is a collaborative research on the very concrete and at the same time complex and fictional entities that “bodies” are, asking what matter-cultural conditions of possibility render them present. This becomes especially urgent in contact with the technologies, infrastructures and techniques of 3D tracking, modelling and scanning. Intersecting issues of race, gender, class, age and ability resurface through these performative as well as representational practices. The research is concerned with genealogies of how bodies and technologies have been mutually constituted. It interrogates corpo-realities and their orientation through parametric interfaces and looks at anatomies that are computationally constrained by the requirements of mesh-modelling. It invites the generation of concepts and experimental renderings, wild combinations and digital and non-digital prototypes for different embodiments. Collectors: Jara Rocha + Femke Snelting. Her collaborator Adva Zakai is a choreographer, performer and curator who explores how body and language are perceived through each other. Olga de Soto Olga de Soto Olga de Soto is choreographer and dance researcher, born in Valencia, she lives in Brussels. She graduates from CNDC / Centre National de Danse Contemporaine d’Angers, after having studied classical ballet, contemporary dance and music theory in Valencia and in Madrid. Her creation work begins in 1992, and includes the creation of numerous works of different formats. Since the end of the ’90, her work focuses on the study of memory, and it questions the impact of live art, its usefulness its lasting quality, deploying itself along two axes. The first centres on the study of the body’s memory through the creation of works, aiming at a pluralistic approach to dance and the body, in works creations such as anarborescences (Théâtre de la Cité internationale, Paris, 1999), Éclats mats (Centre Pompidou, Paris, 2001), INCORPORER ce qui reste ici au dans mon cœur (Centre Pompidou, Paris, 2004-2009). The second axis explores works from the history of dance as part of an approach governed by the study of perceptual memory, that of spectators and dancers. The resulting projects emphasize the importance of the processes and pay particular attention to documents, to the process of documentation, to testimony, to archives and oral sources, narrative and storytelling, particularly in works such as histoire(s) (Kunstenfestivaldesarts, Brussels, 2004), An Introduction (Tanz Im August, Berlin, 2010) or Débords (Festival d’Automne, Paris, 2012). These projects are interested in the experience of the viewer and in the anthropology of the spectacle, while developing through an approach that studies the aesthetic experience based on the oral history of works from the past. Her last projects genuinely mix the languages of choreography with those of documentary, performance, visual arts and installation, playing with the porousness of these disciplines. The work of the choreographer also reveals the strong links between art history, social and political history, and personal paths. Olga de Soto’s work has been shown in some twenty countries, an she is regularly invited to teach and to lead workshops and classes in various universities, as well as to collaborate in conferences where she shares her research methodology and her documentation work. She was awarded the SACD Prize 2013 in the category of Performing Arts for both her trajectory and her research work on Dance History, and specially for her research and creation work on The Green Table.

THE DOCUMENT TRANS- FORMED JUNE 22-23-24 @ LA BELLONE Rue de Flandre 46 Brussels



a.pass tel: +32 (0)2 411.49.16 email: office@apass.be web: www.apass.be

performative publishing

postgraduate program

block 2017/II

Medium Score

THE MEDIUM SCORE / Sina Seifee 15 May 2017
posted by: Sina Seifee

case of: Sina Seifee

There has been a shift in humanities scholarship:

(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether

--> redistribution of agencies

political stake ==> aesthetic tactics

(the reading of ajayeb portraits) the global [and therefore ethical] consciousness (at the end of 12th century middle-south asia, “the east”)

descriptive practices of poetics and natural history

situated perspective ==> storytelling

my interest in your work is to become skillful at reading with you our situated perspectives --> Zoumana’s, Hoda’s, Sina’s, ajayeb’s, apass’, etc.

http://ajayeb.net/bibli

women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of noninnocent care and concern

men in my life: Serres, Sennet, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility

#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,

http://ajayeb.net/?q=hypertext

stories that collect stories [~= archive? my hypertext? a mouth full? --this specific type of stories are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]

(kinda mispronounced by Ekaterina > captured by Hoda > made found object by Sina)

stories that collect other stories:

1- archive ~--> sortability

2- translation ~--> linearity

3- dictionary ~-->

==> universality (that both these stories claim)

(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storing/storying. i wasn’t interested in this some time ago: a shift in my interest)

http://ajayeb.net/?q=excess

excess : there is always more that we don't know, what yet has to come; the world is constantly doing stuff; (--X--> accelerationist manifesto, apocalyptic narratives, technophobic narcissistic stories, etc.)

(i am drawn to and by excess, and i am engaged in it: in my lectures, talkings, writings, and I take it up also visually in my drawings. my ajayeb hypertext search is contingent and opportunistic, and its searches are non-systematic.)

https://docs.google.com/spreadsheets/d/12j9COM_uN9zlWhs9FQiFVdAoc_jMo0AMesYGCFfUPNY/edit?usp=drive_web

https://docs.google.com/spreadsheets/d/1QYJHc3uoDwucLAMp4oPBe19CETNk2Pa27ZhK51bAngk/edit?usp=drive_web

https://docs.google.com/spreadsheets/d/1_sl0QNWI-Iedg48Ao7-aXxW9wnnife0xUTpnCzgrfQU/edit?usp=drive_web

(as you have already noticed, my:)

Routines:

interrupting stories with stories

partial connection (and its performance)

moving arguments through by infecting them with other arguments (=/= dialectical)

mobilizing (multidisciplinary) fields (=/= the imperative of knowing A, B, and C first before you do D)

mobilizing citation apparatus --> that which gives sense to what enables this work --> deliberately having a conversation with ajayeb al-makhlughat عجایب المخلوقات, Sa'di, Attar, Sadra, Sohrevardi, etc.

remembering what one knows (=/= owes) (and organizing, performing, reworking it, sustaining a state of generative transformation = my ajayeb.net)

having stakes in rationality (i constantly criticize rationality, but as you can see, i am not at all throwing it out)

Practices:

Workshops http://ajayeb.net/?q=workshop
ajayeb.net
Rigs (http://ajayeb.net/?q=Rig) --> pop-up book
notes --> highlighting as part of a material reading practice http://ajayeb.net/?q=read%2Bpractic
Routines http://ajayeb.net/?q=routin
Excessive approach

Trajectory:

Bibliography
Wonder
Ongoingness
Ontology

Productions:

study as artwork
reading as artwork
bottom-top approach to writing

Findings:

every research practice:
- must include "the image of body"
- must employ ontological attention to differential productions
- must rework decompose redefine its root-metaphors
- must give extensive equipment list
- must trace its social connections in a wider ecology of practices

citation apparatus

to begin writing about ajayeb with the citational ‘avardeand ke...’ (...آورده‌اند که)

citation, an important characteristic of fables, is about relational histories

absence of definitive source (in my old childhood favorite radio show, by bring an endless list of fantastic source and bodies of lures) allows monsters to flourish and me the full range of my passionate crafts. ajaybe's compelling mystery demands (from me) an unorthodox and omnivorous approach (hame-chiz-khar همه چیز خوار).

اما راویان اخبار و ناقلان آثار و طوطیان شکرشکن شیرین گفتار و خوشه چینان خرمن سخن دانی و صرافان سر بازار معانی و چابک سواران میدان دانش توسن خوش خرام سخن را بدینگونه به جولان در آورده اند که ...

Mirabile dictu... (miraculous to say...) (--> wonderful to relate… / Virgil’s citation making) (=/= sad to say…, unfortunately...)

(with Despret's talking parrots)

parrots (shekar-shekan) (and philosophers) really like to control the exchange, to keep control of a conversation : their refusal to let another individual choose the topic of conversation

(parrots have) a pragmatic rather than a referential conception of language

[?am i also referential (=/= pragmatic) in my conception of language?]--> to teach a being to speak presupposes not only a tolerance of but also a profound interest in misunderstanding (this ‘profound interest in misunderstanding’ is precisely both cognitive and political aspect of what I am trying to bring forth) ~-> (how language-learning with animals can help us learn) restating and inverting the question of control? (Despret asks)

exchange can only be achieved when there is “a continuous reprisal of translations and betrayals of meaning” ==> understanding itself is compromised

“we”: constituted by the assemblage of different (animal-, nonhuman-, machine-, human-)beings equipped with an apparatus aimed at making them talk well

***

(one thing i am learning in apass is that) modeling ontologies involves articulating knowledge in ways that sometimes appears alien to that domain community

[asking with Bowker:] for my ontology-building to appear representative, does my community itself have to learn the goals and language of my knowledge modeling?

(the question i asked Sven: to tell others 'which language one is using.')

in a way, my work and interest in ajayeb is about:

histories of standards in knowledge production, which, i argue, is key to all sorts of other productions

the politics of remembrance : the politics and philosophy of classifying certain textual/material activities such that they have a chance of being part of the cultural potential memory)-->{Olga, Hoda, Sana}

-artists are using a lot of standards (of representations or materials)

-(out of) control standards

-there is a huge amount of standards i am depending on in my hypertext http://ajayeb.net/bibli

-international diplomacy depends on manufacturing and enforcement of standard vocabulary --> how much are we really in diplomatic businesses?

(it is about) organizing my memory

(it is about) that which comes to (my) mind, and “things” coming to mind(s) (of the people around me, and before me)

(it is about) the things I am told

__(these are perhaps other names of cognition, affect, memory, semiotics, history, inheritance, figuration, interface, thing-relations, huntology,)

__in our shared space where we let each other in the effect of our languages, I want to practice what comes to mind when I stand in front of you and your work, ask myself ‘what else’ comes to mind? in a sense, my project on ajayeb is that kind of training

also in apass i want to catch you in your acts

it is my privilege to recognize you (as...)

asking:

1- what do I know?

2- what am I told?

the first question has no clear answer, what i know is not placed somewhere in me, it is always an articulated matter of ‘with’ or in interaction with, it is an always compound relation between matters, changes before i can grasp, knowing is done always with a figure or a thing, it includes all sorts of optics and technologies, (affect theory, media theory, epistemology, semiotics, ajayeb theory, Sadrian imaginal ontology, etc.)
the response to the second question is also not clear, i can never be sure of what i am told, i don't remember or even hear, what i am told is infolded in what i know

(when i started with my islam lecture series i was testing the waters of these two questions and the possibility of staying with them without freaking out of ambiguity, panicking into a meaning i don't actually want to mean, or plotting an answer, plotting relevances)

is all about loving to tell you about what i am reading

to become a skilled listener : listening ~= response (=/= simply answering) --> (when we speak) we give other people talismans that are not (perfectly) clear to us----we penetrate and unpack what someone doesn't have the words clearly and response to what they intend

-these have nothing to do with “common understanding,” “make something work,”

cooperation is about getting deeper into something

(i am more interested in) conditions that more skills are required (and not the opposite)

(digital reading practices of) data mining =/= reading for the reactions of an implicit reader --> what the scholar of ajayeb (in the medieval) might have felt?

#on hypertext note:

i am becoming skilled at looking at my own notes:

{(1) what are the skills necessary [=/= tabula rasa (of the reader, of the audience) of the communo-capitalism's standard of “user-interface”--the strange idea that the interaction and reading doesn't need or must not need learned-efforts or skills, that it should be “easy” and “effortless” --> fallacy of the unskilled listener.] to engage, interact, and get involved with the interface, data-set, grammar, and literacy of (my) reservoir? }--> ** let's ask that question with every apparatus that engages us into desire, movement, articulation, ...

skills --> to become literate in this particular way --> situated knowledge includes this situated literacy and skills of reading particular to the object of “text” (in that case how do i address my interest in the pervert reader? the skills of the unlearning*)

--> (2) this skills of (my) reservoir, what set of questions or problems equip me to address?

(Sennett’s) varzidan, varz, varzide, ورزیده

ok, again, the ‘skill’ question:

--> what are the set of skills needed for my work?
--> which problematics these skills equip me to address?
--> can i (or should i) not know these problematics in advance?

as you can see almost all my crafts and tropes are related to social order, communities of concern and research, practices of response, interactions in collective life, etc. the meanings of community and knowledge

because of working on ajayeb, i am becoming sort of a “definitionist,” or “definitionologist” (not in the classical sense of concept theory)

a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particular niche of space and time, even when accessed in my hypertext (--> wht Sven’s music sounds different when he plays it in the group?)

(committed to the imperative of the Rig,) things not to do in the pop-up book:

use as ironic: incongruity (عدم تجانس) in expectations of what is meant and what it will mean in advance
use to symbolize: as a way of not dealing with transference and sujet supposé savoir
use of anamorphic gaze: a non-diffractive optical system
use of palindromic model --> to be careful (or keep in check) with sequential palindromic notion of pop-up book, to deal with the parsable seesaw motif inherent in the pop-up book Blickmaschin

*a non-ironic non-symbolic non-anamorphic non-palindromic work

my Rigs diagrams are swarms? -a multitude of different creative agents

ajayeb.net (how can it be:) not a website but a “para-site”

am i creating an ego (for ajayeb) in my ajayeb.net? if yes, that would be interesting how? To equip a being with “ego”.

topos/topic of hypertext, spatial character of electronic writing

topic [from Greek ‘topos’: a place, in ancient rhetoric used to refer to commonplaces, conventional units, or methods of thought] exist in a writing space that is not only a visual surface but also a data structure in the computer --> Hypertext: “is not the writing of a place, but rather a writing with places, spatially realized topics.” (Bolter < Hubert)

-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?

in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget;
how did i come to use “?q=”: rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
- selection pressure of ?q= : a (abstract) probe head: explores a space of possible forms (of writing), is blind or shortsighted, nevertheless effective in certain circumstances ==> double articulation http://ajayeb.net/?q=double%2Barticulation
  - producing highlights: embodied attention that produces non-zero clusters of salient words that come to glow different than others
- ?q= is an abstract machine that differentiates the process of sedimentary-sentence formation from the process that yields textual species
google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?)
url passed in facebook post, results into a link to فلزیاب ، مطالب علمی و آموزشی / مدار فلزیاب و دستگاه فلزیاب تضمینی, a series of websites for selling treasure finders, finding metal under the ground, ganj, and so on...

the English (since World War II) --> (1) international lingua franca of high technology, (2) the language of computers

-in ajayeb.net the enforcement of standard spelling and grammar is weak or nonexistent

-the amount of linguistic replicators that circulate through my ajayeb hypertext are bound to a colloquial English, they are nevertheless “English”. but this English is being changed and adapted by my foreign use in multiple ways. Is this language really “English”?

-(towards) a flourishing of a neo-English + Farsi miniaturization of Eng

ajayeb's craft and undisciplined tradition can be called empirical, it is an example of an archival research (done by historian.) i want to highlight the aesthetic quality of this activity.

aesthetics: how elements are arranged together, how they are composed, how they are brought into relation in the space of a text (Kenney > Latour,Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs

**aesthetics are political because they do consequential relational work**

novels, poetry, feminist theory, speculative fiction, bestiary list categories --> these genres of composition gather together and stage their “matters of care” in ways that perform relations between things and teach their readers to inhabit sometimes unfamiliar, agential world. they are practices of sf worlding.

bottom-up writing

my ajayeb hypertext, what is there the specific law of putting together letters ([and atoms?] to produce a text)? That means the question of Greekness and syntax technology, and my reworking articulated

alphabetical proto cloud (Serres) --?--> without law, random
what are the laws of good combination that i am reworking or resisting or acquiring or answering to, in my ajayeb hypertext? (how composition is reproduced?)

--> (the law enunciates [تلفظ کردن ,مژده دادن] the federated,) the law repeats the fact =/= the things of ajayeb are (still) in the process of being formed (--> the morality of reading that i am working on)

(in the facts of the law there is no space between things and language, is reduced to zero)

-language and things are born together with the very same process (Serres - Hermes.) --> stable gathering of elements

ajayeb's version of the network of primordial elements in communication with each other

my interest in the devil is in the details of my makings (and others)

*please take in mind that these names are my guess at my own rabbit chasings, (they are not “wants” or purposefully organized tracings or mobilized intentions)

(do we need?) to get at (and maintain?) the deep structure of the one's situation

--> transformational grammar

--> bring intuitive decision-making to a conscious level

-->

in my hypertext writing, am i trying to enable myself to talk about my work in a language (that computers could understand)?

common language ~= standard language

(we can't talk about the commons without sorting out our understanding of our standard-saturated world)

(my hypertext is not data-driven [= a system with focus on the acquisition, management, processing, and presentation of atomic-level data] nor a process-driven (or process-sensitive system, for example delivering a care), what is it then?) (also not systematically storing [my] “knowledge” for later access, storage of information in such long-term memory, no no no)

- is it a support for my various tasks and practices outside the computer? --> excess-driven storytellings =/= minimum data set

a non-data-driven systems in this society are named secretive and mysterious in the name of transparency

#in a way i am building an adequate mode of encounter with an idea of “Iranian scientist” (?)

authors of ajayeb approached nature not in a way to sketch the boundaries of a discrete animal event, therefore, a unit of analysis, (which is very “natural” at 21st century;) rather an infrastructure itself in flux, providing an unnatural hierarchy

questions for my ajayeb's Rigs and pop-up book:

my rigs and pop-up book are descriptive concepts, that means: they obtain their meaning by reference to a particular physical apparatus ==>? a constructed cut between the object and the agencies of observation

pop-up book: an instrument with fixed parts ==> concept of “position”
Rigs on the other hand tries not to exclude other concepts such as “momentum” from having meaning

--> ajayeb's variables require an instrument with moveable parts for their definition (?)

exclusions (= physical & conceptual constraints) are co-constitutive

objectivity (= possibility of unambiguous communication, boundary articulations) --> reference must be made to bodies in order for concepts to have meaning (?)

my Rigs and books are basically about how discursive practices are related to material phenomena

reading: “text” is the interface between the materialization of “reality” and subjectivation of “reader” --> inseparability of language and reality in ajayeb

(“We are suspended in language in such a way that we cannot say what is up and what is down, The word ‘reality’ is also a word, a word which we must learn to use correctly.” Petersen < Barad)

ajayeb's iterative processes of materialization

عجایب نامه =/= imagined and idealized human-independent reality

ajayeb's stories of historically nonhuman people

in ajayeb's descriptive intra-actions with reality, humans and language are part of the configuration or ongoing reconfiguring of the world (= phenomena)

(with Barad)

we cannot so easily answer where the apparatus ends, and this poses serious questions about the ontology of our practices

(but again, how can I answer) which ontological practices are embodied (or embedded) in (the productive and constraining dimension of regulatory) apparatuses of my ajayeb? (rigs, hypertext, pop-up, my sayings, etc.)
(resisting the anti-metaphysics legacy) how can I keep insisting on accountability for the particular exclusions that are enacted in (my) ajayeb and taking up the responsibility to perpetually contest and rework the boundaries (of my objectives)?
(if i continue with digital tech in reading ajayeb) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics?

End-presentations May 2017 13 May 2017
posted by: Kristien Van den Brande

Trouble seeing this email? Online version here.

newscaption

____HEARSAY____

a.pass end-communications by

Luiza Crosman, Juan Duque, Sana Ghobbeh, Sébastien Hendrickx and Aela Royer

MAY 23-24-25 GREYLIGHT PROJECTS 5-10pm

Rue Brialmont 11

1210 Sint-Joost-ten-Node/ Brussels

____HEARSAY____ is a three day event hosted by GreyLight Projects. Five artist-researchers from the Brussels based post-master program a.pass (advanced performance and scenography studies) make a public presentation of their respective researches.

At the end of a one year research cycle at a.pass, Luiza Crosman (BR), Juan Duque (CO), Sana Ghobbeh (IR), Sébastien Hendrickx (BE) and Aela Royer (FR) open their thoughts and practices to a larger audience through (lecture-)performances, installations and performative scores. You are welcome to explore a tentacular collection of interests and concerns, relating to site-specificity, alternative eroticisms, complex narrativities, urban protest and diagrammatic speculation.

The end, self-evidently, isn’t the end. ____HEARSAY____ offers space for reflection and informal dialogue, in order to co-imagine possible research futures. In between scheduled performances, a comfortable bar/terrace/library is open to spend some time, share your experiences and questions with the artist-researchers, and get in touch with the research backgrounds through a communal publication and a selection of books and documents. Or simply enjoy a drink, food and listen to some music of your choice.

Limited capacity: reservation for the (lecture-)performances is recommended. Guarantee your place by subscribing via the 3 doodles.

- Sana Ghobbeh: max 30: DOODLE 1
- Sébastien Hendrickx: max 30: DOODLE 2
- Aela Royer: max 50: DOODLE 3

PROGRAMME

MAY 23-24-25

5-6pm: performance

This wall grows at its root. Performance by Sana Ghobbeh. Audience capacity 30; subscribe here.

6-7pm: installations + bar/food/terrace/library

UNFOLD, site-specific installation by Juan Duque

Notes on Institutional Fictions and a hypothesis to be developed by practice; INDEX 3/3 - ALIBI: “Dummies”; “The Prophecy of the Ceiling made of Glass”; “A Space into a Diagram”, installation by Luiza Crosman.

7-8pm: lecture performance

Research presentation, by Sébastien Hendrickx. Audience capacity 30; subscribe here.

8-9pm: installations + bar/food/terrace/library

9-10pm: performative lecture

Eros the Joyful, by Aela Royer. Audience capacity 50; Subscribe here.

Thanks to: Greylight Projects & Bains Connective:

a.pass

tel: +32 (0)2 411.49.16
email: office@apass.be
web: www.apass.be

The Document Transformed + Book Launch Dirty Room /Juan Dominguez a.pass seminar and master classes
11 May 2017
posted by: Lilia Mestre

La Bellone, Brussels

22 June 2017

24 June 2017

case of: Lilia Mestre

The Document Transformed + Book Launch Dirty Room /Juan Dominguez

Agency 001678...001678.pdf

Curated by Sofia Caesar and Lilia Mestre, the public program “The Document Transformed” invites four practitioners that offer very distinct questions, methods, and proposals to problems related to documentation. Join Femke Snelting, Olga de Soto, Vincent Meessen, and Agency (Kobe Matthys), and others, for three days of presentations, screenings, performances and conversations. How does the document affect practices, bodies, histories, and experiences? The event brings together practices that not only give sight to the power relations engendered by apparatuses of documentation, but also move towards the transformation of the systems in which we produce history, law, art, and the body. Held in the context of The Problem of the Score, block curated by Lilia Mestre in the a.pass post-master research program and supported by a.pass.

This seminar is organized in collaboration with La Bellone - Brussels

To inscribe to the master-classes please send an email to production@apass.be

JUNE 22-23-24 @ LA BELLONE
Rue de Flandre 46
Brussels

Detailed program:

Thursday June 22nd

10:00 > 13:00 Masterclass Agency (Kobe Matthys)

What if ephemeral things become included within art practices? Intellectual property seems to be mostly reserved for “fixated” things. Although the European copyright law doesn't exclude variability, during jurisprudences judges consider movements that are “recordable” in some way or another. Agency calls forth different controversies from recorded movements in dance and performance and sport. By paying attention to the consequences of the apparatus of intellectual property right for the protocols inherent to practices, the fragility of the mode of existence of singular art practices is made explicit.

14:00 >17:00 Masterclass Possible Bodies (Femke Snelting and Adva Zakai)

This edition will be dedicated to a collaborative dissection of the BioVision Hierarchy file format. BioVision Hierarchy (.bvh) is an ASCII file format used to import data from various motion capture systems into 3D-animation software. It was developed in the mid-nineties and remains one of the most commonly used file-formats for transposing movement captured in physical space, to a computational environment. Around this relatively legible format, a rich ecology of software tools developed. The file-format functions as a boundary object between practices and bodies, as it is used by animators, game developers, interface researchers, medical professionals, dance-historians, sports-analysts and engineers.

Together we will analyse the .bvh specifications and samples of the file format in order to understand what imaginaries of the body are encoded into it, what a bipedal skeleton hierarchy consists of, and how rotational data for rigid bodies might constitute a movement in itself.

The reading of the .bvh file format is developed with Adva Zakai in the context of Possible Bodies, a collaborative research initiated by Jara Rocha and Femke Snelting on the very concrete and at the same time complex and fictional entities that “bodies” are, and the matter-cultural conditions of possibility that render them present.

Friday June 23rd

10:00 >13:00 Exhibition visit (Bozar) and discussion with Vincent Meessen
Starts at Bozar Main entrance

In this afternoon, artist Vincent Meessen will take us through his Bozar show, that comes from his recent practice that involves research, historicization, and speculation about congolese works of art that have been commissioned and (re-)contextualized in the early 30’s. Starting from there, we can raise some issues about what a work of art is expected to be and how it can shift meaning with context and neighbouring artefacts.

More about the show Patterns for (Re)cognition by Tshela Tendu & Vincent Meessen, Opening 16th June at BOZAR: http://www.bozar.be/nl/activities/124891-tshela-tendu-vincent-meessen

14:00 >17:00 Masterclass Olga de Soto

Olga de Soto will share her research project that has Kurt Jooss’ The Green Table (1932) as a starting point. She will display the process, methods, research protocols and strategies that she has developed over time, and through which she addresses the question of reconstruction, re-enactment and revival from the perspective of the trace, both material and immaterial, in order to analyse the several charges the work contain (social, political, dramatic, emotional...).

She will share with us how she approached Jooss' work through the archive, the trace and the document, proposing to circumvent the traditional modalities of transmission in dance, in order to probe the archive’s "capabilities" to say the work, as well to examine the archive's "becoming-work".

We will observe how the project and its process unfolded simultaneously into two levels: on a documentary research level and on a creation level. With the help of several documents, we will observe how the documentary research was developed, dedicated in part to researching and documenting the perception and transmission of The Green Table, seeking out iconographic material (through the gathering of numerous documents of different kinds), analysing the choreographic characteristics of the work and looking for witnesses – dancers and audience members from different origins and generations, in order to study the perception of the work through the prism of the viewer’s gaze (using the interview as a tool to collect memories, focusing on the importance of the testimony and oral sources).

Saturday June 24th 12:00 > 18:00

In this afternoon of presentations, screenings, and performances, the four invited practitioners will take us to dive deeper into different case studies.

12:30 Sofia Caesar: Introduction talk

13:00 Femke Snelting

Femke Snelting will present a collaborative dissection of the BioVision Hierarchy file format. BioVision Hierarchy (.bvh) is an ASCII file format used to import data from various motion capture systems into 3D-animation software. Together they will analyse the .bvh specifications and samples of the file format in order to understand what imaginaries of the body are encoded into it, what a bipedal skeleton hierarchy consists of, and how rotational data for rigid bodies might constitute a movement in itself.

14:00 Olga de Soto

Olga de Soto will share some excerpts of Débords, work presented at Les Halles in 2012, as well as some excerpts of the installation she is currently working on, and that was partially presented this Spring at Museum für Neue Kunst, in Freiburg. The presentation will be punctuated with a discussion on the work.

PAUSE

15:30 Vincent Meessen

Vincent Meessen will screen “One. Two. Three.”, piece presented in Wiels in 2016, followed by a talk about his strategies of re-composition and counter-narratives.

16:30 Agency (Kobe Matthys)

“What if ephemeral things become included within art practices?” Thing 001678 (Le Jeune Homme et la Mort) concerns a conflict between on the one hand Roger Eudes, Théâtre Champs-Elysées, and on the other hand Jean Guttmann (Babilée) and Jean Cocteau about the performance Le Jeune Homme et la Mort. On June 8, 1960, the court case Eudes c. Gutmann, Cocteau et autres took place at the Cour d’appel de Paris. Judge Rousselet had to decide who owned the rights over the movements of the performance, Eudes who hired Jean Gutmann to “translate” Jean Cocteau his drama into ballet movements or Cocteau who wrote the script of Le Jeune Homme et la Mort.

17:30 Book launch with Juan Dominguez and Victoria Perez Rojo

The book Dirty Room is the fourth and last phase of Juan Dominguez’s research, developed during 2015-16 as a.pass associate researcher. Dirty Room is a collection of outlines, notes, ideas, reflections, photographic materials, maps, manifestos, fragments from diaries, transcriptions of conversations, interviews, email exchanges, memoirs, memories and scripts, among other documents from the working and research process that led to Clean Room. Clean Room was a project based on the concept of seriality with a pilot and 3 more seasons of 6 episodes each that took place from 2010 to 2016.

Dirty Room offers the readers an immersion in the process of the project Clean Room. It is a book in which there are no critical essays, or texts speaking only from the external position of the spectator. All of the contributions are part of the ongoing research and working process of Clean Room, either continually accompanying it over long periods or as one-off contributions at a specific moments. This decision highlights the great potential of the process in its fragmentary, undefined and open nature not only for the transmission of knowledge and ideas, but above all for stimulating imaginative processes to connect with the concerns that set the series in motion.

Dirty Room

Edited by: Juan Domínguez and Victoria Pérez Royo

Editorial: Continta me tienes

Executive Production: manyone

Madrid, May 2017

Translations by Ana Buitrago, Simon Malone and Catherine Phelps

This is a publication by the a.pass research centre.

About the participants

Vincent Meessen

"Transform documents into experiences and vice versa". This phrase by Aby Warburg could definitely be used to introduce Vincent Meessen's speculative realism, or as he calls it: 'documents d'expérience'. His archival investigations always lead to loose associations and appropriative gestures that are rewritten into critical narratives.

In his latest modular installations he combines films with printed matter and sculptures. Meessen produces narratives that question our ability to deal with the colonial ghosts of modernity. In his recent Vita Nova, he makes use of the filmic essay to re-read Roland Barthes in various postcolonial African situations, applying Barthes's deconstruction tools to some of his famous texts. Vincent Meessen likes to use procedures of collaboration that undermine the authority of the author and emphasize the intelligence of collectives and of conceptual characters. He is a founding member of the artist collective Potential Estate and of the platform for artistic research and production Jubilee (jubilee-art.org).

Recent shows include KIOSK (Ghent), ARS 11, Kiasma Museum (Helsinki), Stedelijk Museum Bureau (Amsterdam) and Contour Biennial for Moving Images (Mechelen). He worked together with the collective Potential Estate for the Brussels Biennial and M HKA (Antwerp). His filmworks were screened at Jeu de Paume, at Cinémathèque française (Paris), at Museo Reina Sofia (Madrid), at the Swiss Institute (NY) and at international festivals such as IDFA (Amsterdam), IFFR (Rotterdam), Cinéma du Réel (Paris) and Transmediale (Berlin). His films are distributed by Argos center for art & media (Brussels) (see also section on Art Organisations). Meessen has curated several film programs and exhibitions for various institutions including Extra City (Antwerp), Argos (Brussels), C.E.A.C (Xiamen, CH), E.R.B.A (Valence, F).

Agency

Agency is a Brussels-based initiative founded in 1992, which constitutes a growing list of 'things' that resist the radical split between the classifications of "nature" and "culture" and consequently between expressions and ideas, creations and facts, subjects and objects, humans and non-humans, originality and common, mind and body, etc.

Femke Snelting (Possible Bodies)

Artist and designer, developing projects at the intersection of design, feminism and free software. She is a core member of Constant, the Brussels-based association for arts and media, and co-initiated the design/research team Open Source Publishing (OSP). With delegates Jara Rocha, Seda Guerses and Miriyam Aouragh she takes part in the Darmstadt Delegation, assigned to explore techno-political and socio-emotional relationships between activist practice and tools. She formed De Geuzen (a foundation for multi-visual research) with Renée Turner and Riek Sijbring and recently co-ordinated the Libre Graphics Research Unit, a European partnership investigating inter-relations between free software tools and artistic practice. Femke teaches at the Piet Zwart Institute (Master Media Design and Communication).

Possible Bodies is a collaborative research on the very concrete and at the same time complex and fictional entities that “bodies” are, asking what matter-cultural conditions of possibility render them present. This becomes especially urgent in contact with the technologies, infrastructures and techniques of 3D tracking, modelling and scanning. Intersecting issues of race, gender, class, age and ability resurface through these performative as well as representational practices. The research is concerned with genealogies of how bodies and technologies have been mutually constituted. It interrogates corpo-realities and their orientation through parametric interfaces and looks at anatomies that are computationally constrained by the requirements of mesh-modelling. It invites the generation of concepts and experimental renderings, wild combinations and digital and non-digital prototypes for different embodiments. Collectors: Jara Rocha + Femke Snelting.

Her collaborator Adva Zakai is a choreographer, performer and curator who explores how body and language are perceived through each other.

Olga de Soto

Olga de Soto Olga de Soto is choreographer and dance researcher, born in Valencia, she lives in Brussels. She graduates from CNDC / Centre National de Danse Contemporaine d’Angers, after having studied classical ballet, contemporary dance and music theory in Valencia and in Madrid. Her creation work begins in 1992, and includes the creation of numerous works of different formats. Since the end of the ’90, her work focuses on the study of memory, and it questions the impact of live art, its usefulness its lasting quality, deploying itself along two axes. The first centres on the study of the body's memory through the creation of works, aiming at a pluralistic approach to dance and the body, in works creations such as anarborescences (Théâtre de la Cité internationale, Paris, 1999), Éclats mats (Centre Pompidou, Paris, 2001), INCORPORER ce qui reste ici au dans mon cœur (Centre Pompidou, Paris, 2004-2009). The second axis explores works from the history of dance as part of an approach governed by the study of perceptual memory, that of spectators and dancers. The resulting projects emphasize the importance of the processes and pay particular attention to documents, to the process of documentation, to testimony, to archives and oral sources, narrative and storytelling, particularly in works such as histoire(s) (Kunstenfestivaldesarts, Brussels, 2004), An Introduction (Tanz Im August, Berlin, 2010) or Débords (Festival d’Automne, Paris, 2012). These projects are interested in the experience of the viewer and in the anthropology of the spectacle, while developing through an approach that studies the aesthetic experience based on the oral history of works from the past. Her last projects genuinely mix the languages of choreography with those of documentary, performance, visual arts and installation, playing with the porousness of these disciplines. The work of the choreographer also reveals the strong links between art history, social and political history, and personal paths. Olga de Soto’s work has been shown in some twenty countries, an she is regularly invited to teach and to lead workshops and classes in various universities, as well as to collaborate in conferences where she shares her research methodology and her documentation work. She was awarded the SACD Prize 2013 in the category of Performing Arts for both her trajectory and her research work on Dance History, and specially for her research and creation work on The Green Table.

end presentation

performative publishing

postgraduate program

HEARSAY 09 May 2017
posted by: Kristien Van den Brande

Luiza Crosman, Juan Duque, Sana Ghobbeh, Sébastien Hendrickx, Aela Royer

Greylight Projects

23 May 2017

25 May 2017

At the end of a one year research cycle at a.pass, Luiza Crosman (BR), Juan Duque (CO), Sana Ghobbeh (IR), Sébastien Hendrickx (BE) and Aela Royer (FR) open their thoughts and practices to a larger audience through (lecture-)performances, installations and performative scores. You are welcome to explore a tentacular collection of interests and concerns, relating to site-specificity, alternative eroticisms, complex narrativities, urban protest and diagrammatic speculation.

____HEARSAY____

a.pass end-communications by

Luiza Crosman, Juan Duque, Sana Ghobbeh, Sébastien Hendrickx and Aela Royer

MAY 23-24-25 GREYLIGHT PROJECTS 5-10pm

Rue Brialmont 11

1210 Sint-Joost-ten-Node/ Brussels

____HEARSAY____ is a three day event hosted by GreyLight Projects. Five artist-researchers from the Brussels based post-master program a.pass (advanced performance and scenography studies) make a public presentation of their respective researches.

The end, self-evidently, isn’t the end. ____HEARSAY____ offers space for reflection and informal dialogue, in order to co-imagine possible research futures. In between scheduled performances, a comfortable bar/terrace/library is open to spend some time, share your experiences and questions with the artist-researchers, and get in touch with the research backgrounds through a communal publication and a selection of books and documents. Or simply enjoy a drink, food and listen to some music of your choice.

Limited capacity: reservation for the (lecture-)performances is recommended. Guarantee your place by subscribing via the doodles.

– Sana Ghobbeh: max 30: DOODLE 1
– Sébastien Hendrickx: max 30: DOODLE 2
– Aela Royer: max 50: DOODLE 3

PROGRAMME

MAY 23-24-25 @ Greylight Projects

5-6pm: performance

This wall grows at its root. Performance by Sana Ghobbeh. Audience capacity 30; subscribe here.

6-7pm: installations + bar/food/terrace/library

UNFOLD, site-specific installation by Juan Duque

Notes on Institutional Fictions and a hypothesis to be developed by practice; INDEX 3/3 – ALIBI: “Dummies”; “The Prophecy of the Ceiling made of Glass”; “A Space into a Diagram”, installation by Luiza Crosman.

7-8pm: lecture performance

Research presentation, by Sébastien Hendrickx. Audience capacity 30; subscribe here.

8-9pm: installations + bar/food/terrace/library

9-10pm: performative lecture

Eros the Joyful, by Aela Royer. Audience capacity 50; Subscribe here.

Thanks to: Greylight Projects & Bains Connective:

postgraduate program

reading session

Trouble on Radio Triton

YOU CALL THIS PROGRESS?! 3/4 (Revisiting SF Cinema) curated by Dehens & Kaplunova
03 March 2017
posted by: Pierre Rubio

06 March 2017

Program for Monday 06/03

Screening starts at 19h30

Testament

John Akomfrah

1988 / Ghana / 88 min

Preceeding the visit of Dr. Edward George, member of Black Audio Film Collective (1982-1998), we present Testament, the first narrative feature film of the collective. Link to the event / on Facebook

In Testament, the condition of the postcolony is embodied in the figure of activist turned television reporter Abena who returns to contemporary Ghana, for the first time since the 1966 coup that ended President Kwame Nkrumah’s experiment in African socialism. Adrift in a ‘war zone of memories’ in the words of the film’s subtitle, Abena is caught in the tension between public history and private memory Testament is characterised by a depopulated frame and the deliberately cold look that evoke an emotional landscape of postcolonial trauma.

The Unity of All Things

Alexander Craver & Daniel Schmidt

2013 / USA, Switzerland, China/ 97 min

The Unity of All Things is a work of experimental science fiction about the construction of a particle accelerator beneath the U.S./Mexico border. It is grappling with questions of self and other by employing particle physics as a metaphor for the morphing nature of human identity. The film engages the utopian impulses of the genre, not through the imagining of another world, but through the rendering of this world as Other. All subjects are treated as alien, or as radical others, who search for, or advance different ideological, psychological, or sexual ideals of belonging. Subjects oscillate between the contemplation of past societal traumas and idealizations of futurity that refuse to synthesize or resolve, but instead reveal a troubling satire of the present.

Program for Monday 06/03

Screening starts at 19h30

Entrance free

location a.pass 4th floor

https://www.google.be/maps/place/Rue+Delaunoy+60,+1080+Molenbeek-Saint-Jean/@50.8530792,4.3300367,17z/data=!4m2!3m1!1s0x47c3c3f46c54e4c7:0x4e61e376c2f6b53a

postgraduate program

workshop

Trouble on Radio Triton

TELESCOPING THE INTERVIEW three day intensive
12 January 2017
posted by: Pierre Rubio

Myriam Van Imschoot

07 February 2017

10 February 2017

'Telescoping the interview' follows in three days the route from interview-based art to vocal performance and bruitism. That was anyway the passage once taken by sound and performance artist Myriam Van Imschoot when she discovered within her interest in the interview several doors that led over time to appreciating speech for what it offers beyond meaning: significant aberrations, iterations, flux and rupture, modulation, and not in the least, different alterations of subjectivity away from the knowledge-centered ego to idiotic, pluriphonic and even nonhuman alternatives. It became the backbone of a body of works that persistently investigates the various agencies and colours of voicing.

The three day workshop wants to act as an insert into Trouble on Radio Triton by interacting with the radiophonic and speculative concerns of this block.

Rather than developing a full-on extensive practice-based workshop, this is a three day intensive that will combine artist talk, screenings, voice improvisations, score explorations, and other tele-scopic incursions into artistic practice and research.

Have a look at the schedule below.

Myriam Van Imschoot (1969) is a Brussels-based sound and performance artist who works in different media - with the voice as the recurrent motive -, often engaging large groups of performers/practitioners that bring their own sonic cultures, techniques and histories, on the edge of folklore and popular practice with extended uses. Her latest performance pieces, What Nature Says (2015) and HELfel (2016), evoke sensations of landscape in trouble, with the call as an emergent act of insistence and resistance. She is the founder of various initiatives, like Sarma, Voicelabs, Oral Site, and recently the sound poetic series Volume SP. In 2017 her new film Yodel Portrait Phil Minton will come out in Stuttgart, Akademie Schloss Solitude, followed by the première of the theater production IN KOOR! (with Willem Dewolf) at Campo.

http://oralsite.be/pages/Myriam_Van_Imschoot_Digital_Portfolio

http://oralsite.be/pages/WNS

www.oralsite.be

http://oralsite.be/pages/VolumeSP

Schedule of the workshop

Tuesday 7th from 3pm to 10pm

Wednesday 8th from 10am to 5pm

Friday 10th from 10am to 5pm

Location of the workshop

a pass / Studio 4th floor

rue Delaunoystraat, 58-60

1080 Brussels

information

NOT_index

half-way days 03 January 2017
posted by: Pierre Rubio

a.pass

20 February 2017

24 February 2017

The half-way-days are the second assembly gathering in each block. It is the moment where the exchange of practices include the direct involvement of the others into our own practices. This intense week of exchanges is a practical research moment and a chance to test and develop our methodologies.

TOOL : Need a Text? - Writing Score 14 October 2016
posted by: Maarten Van den Bussche

case of: Maarten Van den Bussche

Change Log of Common Things

------------------------------------------------------------------------------------------------------------------------

---------------------------------------------- WRITING SERVICE ----------------------------------------------

------------------------------------------------------------------------------------------------------------------------

Please encircle up to five keywords across all categories, or add new keywords in the space provided, then hand this page to the writer.

Language:
ENGLISH / DUTCH / FRENCH

Method:

LAPTOP / NAIL-POLISH / PEN & PAPER / TYPEWRITER

Style and Form:

ACADEMIC / ADVERTISEMENT / ANGRY RANT / CYNICAL / DIARY ENTRY / FAIRY TALE / FREE ASSOCIATION / FREE VERSE / INSTRUCTION LEAFLET / LETTER OF RECOMMENDATION / MANIFEST / MYSTICAL / MYTH / ODE / OPTIMISTIC / PERSONAL CORRESPONDENCE / PESSIMISTIC / POETRY / PRAGMATIC / PROSE / RATIONAL / RHYME / ROMANTIC / THEORETICAL / .................... / ................... / ................ /

Content:
209 / ATTENTION / BELL / BOX / CONFLICT / CYBORG / DIARY / DISPOSITIF / DOCUMENTING / CAMBIO DE CERRADURA SIN LLAVE CARE / CLAPPERBOARD / CORRESPONDENCE / DECLARATION / DESK / EMBODIMENT / EXCESS / FRAMING / FRIDAY / GENERICALY SPECIFIC / GOD / HAND-EYE COORDINATION / INVISIBLE / LIGHT / LIGHT THEREMIN / LILITH / LOCATION / LOVE / MD-RECORDER / MIRROR / MOIRRRE / MOVEMENT / NAIL-POLISH / NON-DUALITY / NON-UNDERSTANDABLE / OPENLY CONCRETE / PASSAGE / PERSONAL / POETRY / POLITICS / PRACTICE / RECALL / RECORDING / SCORES / SELF / SPACE / SOUND / TEXT / TEXTING / THE HOLE CAMERA / THEORY / THE SELF / THIS SPACE / TRANCE / TRANCE TEXTING / TYPEWRITER / VERGENCE / VISIBLE / ..................... / ................ / ..................... / ................ /

HAVE YOU EVER WONDERED WHAT YOU AND YOUR MIRROR IMAGE HAVE IN COMMON?

-ARE YOU LOOKING FOR A WAY BEYOND FLATNESS ?-

TRY OUT OUR NEW FRIDAY SESSION – SEE YOURSELF THROUGH THE CHAOTIC LENS OF A FLUCTUATING SELECTION OF CONTEMPORARY POOR

RETURN TO YOUR PROJECTED LIVE KNOWING THAT A REVOLUTIONARY SYSTEM OF COMMONING WHAT WAS ONCE PRIVATE IS SO COMPLICATED IT WILL NEVER HAPPEN DURING YOUR LIFETIME. WATCH GROWN UP PEOPLE DO WEIRD THINGS YOU DONT UNDERSTAND AND FEEL HOW LIVE COULD BE WAY MORE COMPLICATED THAN YOU EVER FELT. IT IS EASY!

FIND PEACE AGAIN WHEN YOU LOOK INTO YOUR MIRROR

FREE TOOLS AND RESOURCES PROVIDED TO FILL YOUR GAPS

WARNING: ALL FOOD SERVED WILL BE VEGETARIAN – NO REFUNDS

SUBJECT: 01101100 01101001 01101100 01101001 01110100 01101000
CREATION DATE: 0 – 134064h.

HUMAN ACCES CODE: L I L I T H

MANIFESTATION:

subject breached non-dual protocol by applying nail-polish __subject stated 'I got Friday on my mind / I could be your Fairy / Baby / Let's embody across all categories / your SELFSPACE or mine / let's become invisible / doesn't that sound fine?'
SOLUTION:

__recommend increase testosterone dosage during next TRANSE fase __removal of excess SELFSPACE __thorough cleaning of the optic fiber passages __removal of the other

- APROVAL OF NCH DIVISION REQUIRED -

RESOURCE: The Care-taking Scores 30 September 2016
posted by: Arianna Marcolini

Change Log of Common Things

Written translations of videos capturing the body movements and gestures of my mum taking care of the domestic environment.

These written translations take the form of poems/scores - set of instructions, sequences of movements.

23 September 2016

I start the translation of the written translation into a dance choreography.

I invent the movements and I try to remember them during the same session. For that I practice what I invented right afterwards, repeating small bits of movements time after time, while trying to add something each time I repeat the sequence. I test the memory of my body in sparkles of joy. I try to build up fluidity and spontaneity of the body starting from a condition of constraint and given instruction.

During the act of translation, I notice how high is the normative strength of choreography.

In the practice both of the care taking gestures that I can reconstruct in my memory through the reading, and in the dance movements I am doing now, the wrists play an important role. I sense how they could be considered the site for tuning (regulating, adjusting) the degree of care one applies through the gesture.

30 September 2016

This second time I enter the resource, I am transforming my first experience and experiment into a commitment.. into a sustained practice.

While addressing this resource, I in fact realize I am also working on the gap `practice`.

It is very difficult at first to cross the threshold of the space of the body, the space of the practice, trusting the letting go of the thought-processes where I am immersed.

After a week passed, I want to test my memory of the choreography by directly diving into it, without reading the written score of instructions.

As during the first time of this try out, there is a video camera as an external device to record my movements and verify my memory from an outside source of documentation. It is also a tool through which I aim at observing my body position, the orientation of it in the space, and how to work on composition.

project

TOOL: trance-texting 16 September 2016
posted by: Lili Rampre

Change Log of Common Things

a tool for changing text in 4 steps with the aid of movement

1) Find a recording of a lecture or a speech you are currently interested in. It can also be written text, in that case you will need a reader for this practice or record yourself reading it. It is advised to begin with one author per track, so a panel discussion for instance is not a good start. Recording should be minimum 15min long.

2) Just before you play the track in the space, or before your reader starts doing so out loud, take 5min and pretend you do not know who you are. Simply play with this thought, time the 5min.

3) Move/improvise to the text as you would to a song. Or not. Try various strategies of moving, but do not stop for the whole time of the track/text reading.

4) Write down or record yourself speaking about your experience, it can be shared with your reader. Try to construct this testimony in much the same manner as you have experienced it - via multiple temporary centers of attention. Form the next text.

---------------------------------------------------

7.10.2016

used as a listening aid within a group of 4 people

different types of texts and voices used
changes the understanding of listening and the body´s role in relation to it

recorded a feedback session afterwards - intended to be used as a text for next session

use of it changes the perception of your own body in relation to the voice that is being listened and moved to

changes the meaning construction

TOOL: A MOVEMENT SCORE THAT DOCUMENT HAND-EYE COORDINATION 16 September 2016
posted by: Anouk Llaurens

case of: Anouk Llaurens

Change Log of Common Things

TOOL: A MOVEMENT SCORE THAT DOCUMENT HAND-EYE COORDINATION

16 September 2016: Added set cards from the Declaration tool:

Let go of the idea of Ownership / Authorship
*** Gain Authority

16 September 2016: expansion of the terms:

Look = perceive

Reach = concentrate

Grab = be interested

Take & Look = investigate

Displace = re-search (test/challenge/practice)

Take & Throw = critique

Throw to someone = disengage / enable / communicate

a.pass: research presentation - September 2016 13 September 2016
posted by: Steven Jouwersma

Having trouble seeing this email? Please see the online version here
three vivariums by Tinna Ottesen a.pass research presentation vernissage 26/5 at 18.00 - 20.00 vivariums open 26/5 - 28/5 11.00 - 20.00h artist talk 27/5 at 18.00 in the cellars of the Tour&Taxis sheds Avenue du Port 86C, 1000 Bruxelles vi·var·i·ums or vi·var·i·a: A place, such as an enclosure or facility, used for keeping live animals for observation or research. Three Vivariums: Enter, Surrender, Play I invite you to contemplate on a reality without you being the central perspective. When entering a.pass, my initial question was, how to combine site specific and portable scenography. How to make spaces, that correspond to a particular site, but can also move between locations and respond to the next site with equal value, using the same materials. This research has led me to the scenography of a manmade space. My contemplation is not only its interaction with its surroundings and context but furthermore, how the human body interacts directly with space - how is he influenced and transformed by it? If a place has a memory, will it sense your absence? How do we respond to materials, and to the sensations, the memories they evoke? And how can inorganic, industrial materials like latex & nylon, respond to elementary things in us? What are the transformative effects of space and beauty? Is it possible that spatial experience can change ones perspective and interaction with the world? Each vivarium explores a material, spatial positioning and proportions. I'm exploring the generous violence of beauty by creating small cells that evoke the sensations of wide landscapes. Get close, find the playfulness through engagement and intimacy, and use your senses as a compass! Lets talk about the Weather. Artist talk with light snacks and heavier drinks. Friday 27/5 at 18:00 Chatting about weather is not only Iceland’s most indulged past time behaviour. The pleasure of sharing perceptions of this ever changing landscape connects us to the basics of this world, and shapes our relation to matter. Tinna Ottesen’s vivariums position the border between matter and us into a moving climate. She is subtly reconsidering the environment as a partner in crime - a responsive field, that 'talks’ back to us. We would like to invite you to talk about these ‘talking’ qualities of material in relation to the spaces and landscapes we are living in. Based on a text by Tim Ingold, “The eye of the storm: visual perception and the weather" Tinna Ottesen will be interviewed by Nicolas Galeazzi about her perception of space, the performance of the weather, touch and other feelings. Tinna Ottesen has been working with space and scenography for stage, for sites & for screens over the last 10 years exploring the suggestions of behaviour space provides and the affects the medium is capable of. She is a prominent presence in the Icelandic art scene and has a trail of projects spanning from site specific performances, production design for Films, TV & documentaries, theatre scenography, art direction for festivals, and immersive installations like the underwater concert series and food event installations. Address: in the cellars of tour&taxis sheds Avenue du Port 86C, 1000 Bruxelles
a.pass p/a de Bottelarij Delaunoystraat 58-60/p.o. box 17 1080 Brussels/Belgium tel: +32 (0)2 411.49.16 email: info@apass.be web: www.apass.be

The Artist Commoner : Public Meeting (self) Education of new subjectivities
30 August 2016
posted by: Nicolas Galeazzi

a.pass, KaaiTheater

KaaiStudios - Onze-Lieve-Vrouw van Vaakstraat 81 // 1000 Brussel.

25 November 2016

26 November 2016

case of: Nicolas Galeazzi
case of: Vladimir Miller
case of: Lilia Mestre

When we talk about commoning in the arts, or of artistic production as a site of commoning, or the arts as a common good, we evoke economies of material and immaterial labour within the field of art. But we seldom consider the changing understanding of what an artist is, and how this historic subjectivity possibly undergoes a dramatic shift in response to the resurgence of the commons debate in the last few years. Not only do we need to ask ourselves how to be an artist and a commoner today, and how to produce art within commoning processes, but also what kind of a new artist subjectivity is summoned by the commons. Long gone is the conception of the artist as a craftswoman, long gone the conception of a solitary genius, yet the market still welcomes the individualistic producer, enamoured with the beautified reflection the neo-liberal consumer finds in the persona of the free-to-do-anything, singular novum-art-maker. At the same time the contemporary art market (at least its attention, if not its monetary economy) has embraced commoning as a method for artistic production and encourages the artist to engage with the surrounding world. But is it really the same type of artist that emerges in the (economic) contexts traversed by the artist commoner? She travels from commoning to capitalism, to gift economy, and back. How are those subjectivities negotiated with the citizen of capitalism who she inadvertently also is?

Does commoning, as a means of artistic practice, require a radically different self-conception of the artist? And if we see the emergence of a different artist subjectivity, what role does (self-)education in the arts play in fostering and welcoming this subjectivity? What kind of (educational) institutions can the artist-commoner take root in? How can these institutions engage not only in educating the artist about the commons but in developing radical methodologies of commoning education?

During a two day event, a.pass welcomes a gathering of researchers, artists, a.pass program participants and public to engage with the struggle of being an artist commoner today, and the role of (educational) institutions in bringing this subject about.

Two days of presentations, exchanges and commoning practices. Two days of ateliers, books launches, performances, workshops and discussions.

free admission - except the performance of Juan Dominguez - tickets

PROGRAM

Friday November 25

10:00-16:00: Open space / habitat, with: a.pass participants. (@dance studio)

11:00-15:30: office-work,
with Femke Snelting, Kate Rich, Magda Tyzlik-Carver.(@concert studio)

15:30-17.30: Regime Change, presentation after office-work,
with: Femke Snelting, Kate Rich, Magda Tyzlik-Carver. (@concert studio)

18:00-23:00: Common Sweat sauna,
with Steven Jouwersma.

18:00-19.30: Turn, Turtle! panel,
with: Vladimir Miller, Nicolas Galeazzi, Daniel Blanga-Gubbay. Followed by The Missing Chapter, by Guy Gypens & SPIN.

Food: catering at Kaaistudio-bar

20:30-21:30: SITUATMENTS,
with: Vladimir Miller, Lilia Mestre, Pierre Rubio, Kristien Van den Brande & Cecilia Molano, Steven Jouwersma, Nicolas Galeazzi, Philippine Hoegen & Einat Tuchman (@concert studio).

21.30-02:00: PRACTICES. Mobile Interviews + City of Commons + Reading out loud & von unten + Common Sweat Sauna + ArtsCommons rehashed

Saturday November 26

12:00-15:00: Open space / habitat, with: a.pass participants. (@dance studio)

15:30-16:30: Figures of commoning,
introduction by Rudi Laermans

16:30-18:00: Launch Bubble Score publication,
with: Lilia Mestre, Philippine Hoegen, Miriam Hempel

17:00-21:00: Common Sweat sauna,
with Steven Jouwersma.

18:00-19:30 : Presentation of the ThK Journal #23, ‘Commons / Undercommons in art, education, work…’,
with: Bojana Cvejić interviewed by Pierre Rubio.

Food : catering by Kaaistudio-bar

20:30-22:30: Between what is no longer and what is not yet,
performance by Juan Dominguez - ticket requiered

22:30-02:00: introduction Dino Sound System + DJs: party!

OPEN SPACE / A COMMON HABITAT FOR ARTISTIC RESEARCH
with Nicolas Galeazzi and a.pass-participants

Friday 25 November: 10:00-16:00

Saturday 26th November: 12:00 - 15:00

Every Friday of the last three month a.pass participants met for a concentrated commoning experiment.

With this practical inquiry into artistic research as a commons we try to establish an Open Space practice, that allows pursuing the individual researches while observing at the same time the general picture that these activities generate together. Every artistic element within that space is considered as a common good. Training the simultaneity and interdependence of individual and common interests not only puts our commons economy at work, but also lets us investigate the personal and collective effects of this structural shift.

For the ‘The Artist Commoner‘ meeting we move the Open Space Practice to the KaaiStudios and continue our work under the new spatial conditions, inviting you as a potential Open Space commoner into these investigations. You are welcome to explore, expand, dismantle and recharge this space with whatever you consider as your current work. Please bring at least a vegetable for the common cooking.

10:00 to 11:00 warm up; 11:00 to 13:00 practice; 13:00 common soup and discussion; 14:30 to 15:30 logging.

REGIME CHANGE
with Kate Rich, Femke Snelting and Magdalena Tyzlik-Carver

Friday 25 November, office hours: 11:00-15:30

Presentation: 15:30-17:30

A day long session, aimed at aligning the a.pass computing infrastructure with the ambitions and aspirations summoned by the commons. Tech giants currently dominate all forms of digital communication, from cloud-storage to production tools and archiving systems. For cultural institutions like a.pass and many kindred spirit organisations, there is potential for resistance. Kate, Magda and Femke will use the common power of their intersecting practices in art, technology and theory, to break the spell of this paralysing digital regime. With the aid of Free, Libre and Open Source software, the transposition agents will begin to transform the relation of a.pass to its computing technology. Throughout the day the trio will conduct fieldwork, draw up solemn oaths & commit the institution to a rite of passage: from efficiency to curiosity; from scarcity to multiplicity and from solution to possibility. Champagne served all day.

 TURN, TURTLE! PANEL
with Vladimir Miller, Nicolas Galeazzi, Daniel Blanga-Gubbay, Guy Gypens, SPIN.

Friday 25 November, 18.00-19.30

We would like to draw your attention to the publication of the book ‘Turn Turtle, Turn!’, a creative and intellectual analysis of the new turn in the perception and workings of institutes in the performing arts.

What has become apparent in the last ten years or so is a move towards an engaged re-appropriation of of arts institutions in artistic (performance) practices, and a more in-depth collaboration between institutes and artists in rethinking the functioning, position, and decision-taking structures of these organisations. We asked several artists, programmers and thinkers to contribute to this publication from the viewpoint of their practice and experience within the institutional framework. Turn, Turtle! Re-enacting the Institute is the second part of the publication series Performing Urgency, commissioned by European theatre network House on Fire which will continue half-yearly.

For this edition launch in Brussels, the artists Vladimir Miller, Nicolas Galleazzi and Daniel Blanga-Gubbay will debate on these questions. The panel is followed by The Missing Chapter, a discussion between SPIN and Guy Gypens.

 SITUATMENTS
with Vladimir Miller, Lilia Mestre, Pierre Rubio, Nicolas Galeazzi, Kristien Van den Brande, Steven Jouwersma, Philippine Hoegen & Einat Tuchman.

Friday 25 November, 20:30-21:30

Collective scheduling and set-up. The first evening of The Artist-Commoner meeting is structured as an overlap of practices, talks and mini-workshops. We would like to provide a space and time for the audience to engage in the politics, pragmatics and poetics of collective scheduling and setting up, believing that commoning begins where stakes and engagement are developed within a framework that is open to change by its outsiders. On Friday evening we come together to introduce and situate our main concerns and give space to a self-organization of the evening. Guided by open space principles, the audience is invited to take active part in existing proposals and schedule other circles and meetings around possible emergent topics. All proposals will be organized and communicated on a central wall paper. This sprawling exploration of the conference themes will be injected into the discussions and presentation of the second day.

PRACTICES  
with Vladimir Miller, Kristien Van den Brande & Cecilia Molano, Steven Jouwersma, Pierre Rubio, Nicolas Galeazzi, Philippine Hoegen & Einat Tuchman.

Friday 25 November, at 21.30pm-02:00

Mobile interviews - Pierre Rubio

Pierre Rubio will conduct several nomadic interviews with the participants and with the audience throughout the two-day event. They will revolve around preconceptions about and definitions of the very terms of the a.pass event. What does ‘commoning’ mean? Who is the ‘subject’ producing and operating the commons? What is a ‘commoning practice’? What can ‘commoning’ do? What is the relation between the production of subjectivity and the production of a commoning theatre of operations?

City of Commons - Vladimir Miller

In 2015 Stefan Gruber and Vladimir Miller began working on a series of speculative vignettes imagining and discussing a city (or rather a multitude of cities) where certain key institutions are based on practices of commoning. These fragmented utopian visions do not necessarily function or come together as one proposal, but are tools to explore critical positions towards the commons. The texts approach commoning not from the present state of things but speculate from within an imaginary state of commoning as a status quo, thus shifting critique towards a position of inner logics. Rather than discussing commoning practices by comparing or contrasting them with present day structures we jump to a discussion of commoning from within its own possibilities and contradictions, on its own terms. Vladimir Miller will facilitate a work session where together we will develop and discuss visions of institutions as radical spaces of commoning.

Reading out loud & von unten - Cecilia Molano & Kristien Van den Brande

Out of the clear, critical light of day, where black night is falling, let's do something as simple as reading a novel to each other. From beginning to end, von unten and out loud, with no particular perspective in mind. Vocalizing writing in order to actualize it, like visualizing it, is not without danger, says Lyotard. Let’s see. If on your bookshelf you have a copy of anti-bildungsroman Jakob Von Gunten by Robert Walser please bring it. Books-with-scribbles-in very much appreciated. Starting at 9.30 pm, until the last page is turned.

Common sweat sauna - Steven Jouwersma
extra session on saturday 17:00-21:00

The Common Sweat Sauna is a real working sauna made only from recuperated materials. It was built in the public space of Brussels and immediately opened up to the public. The project intends to create a free nomadic urban sauna space that diverts from the logic of commercial and individualized wellness and that de-colonizes the public space. The sauna moves from place to place in Brussels and gathers a growing crowd that takes care of the sauna.

please bring your sauna gear.

ArtsCommons - rehashed & common zapping (Philippine Hoegen & Einat Tuchman & Nicolas Galeazzi)

Based on their experience with an attempt to create a commons for the arts, Einat Tuchman, Philippine Hoegen, Nicolas Galeazzi will discuss the difficulties in practicing the commons as an artistic form. Their discussion is ongoing, temporarily settled at a table next to the bar, open for everyone and will be supported by a common zapping through YouTube clips.

Figures of Commoning  
with Rudi Laermans

Saturday 26 November, 15:30-16:30

Commoning, or the collective production of a common (a commonality, a common good), is the essential practice through which the social instantiates the political, be it on the macro or the micro level. Evidently, there exist various modes of commoning - of being with and for, social giving and taking, sharing and co-creating. The presentation focusses on some of these practices, ranging from discussing to complicit action to doing nothing.

LAUNCH: BUBBLE SCORE  
with Lilia Mestre, Philippine Hoegen, Miriam Hempel, and a.pass-participants

Saturday 26 November, 16:30-18:00

As a program curator of a.pass (advanced performance and scenography studies), Lilia Mestre has since 2014 developed ScoreScapes, a research on scores as pedagogical tools. Her theoretical interest focuses on performativity as a discursive practice leading to a method based on dialogical and intersubjective formats that function as enablers of exchange within artistic research. Working with this method led to various ways of reflecting on the participants’ work, such as the question of authorship within a scored situation and the bearing of individual creativity within a collective. Bubble Score is the third score created for this context; on the occasion of ‘The Artist Commoner’ a publication will be launched to share and open up the discussion ‘of’ methodologies of commoning education.

‘COMMONS / UNDERCOMMONS IN ART, EDUCATION, WORK...’ 
with Bojana Cvejić (ThK - Walking Theory), Pierre Rubio (a.pass)

Saturday 26th , 18.00-19.30

a.pass welcomes Bojana Cvejić to discuss the last issue of the journal TkH/Walking Theory : ‘Commons / Undercommons in art, education, work…’ (2016).

In an interview by Pierre Rubio, co-curator of the apass program, Bojana Cvejić, co-editor of the journal, will address a few problems and questions following from 'The Public Commons and the Undercommons of Art, Education, and Labour’ conference (Frankfurtlab 2014).

Taking a cue from Jason Read’s contribution to the conference and journal: ‘Individuating the Commons’, Cvejić will account for the approaches and arguments around the Common, its practices and plea for new subjectivation. Her own stance recasts collectivity through the questions of the preindividual and transindividual (in Gilbert Simondon, Paolo Virno, and Jason Read). Cvejić recently gave a lecture using these very concepts ( ‘Radicalising a condition into a practice : Transindividuality’ London, Sept. 2016) to critically problematise art as “a site of intensive expression of individualism”.

Why do concepts like ‘individuation’ or ‘transindividuality’ seem operative today for Bojana Cvejić to expand the narrow individual interest to a broader horizon of collective transindividual solidarity?

 BETWEEN WHAT IS NO LONGER AND WHAT IS NOT YET
 with Juan Dominguez

Saturday 26 November; 20:30-22:30

Juan Dominguez suspends events and creates an interval of time in which he tries to integrate his past into his future. He translates his visions and his desire to encounter the unknown through language. For the first time in 14 years Dominguez is working alone, giving rise to a self-portrait that cites himself and some of his friends.

tickets on Kaaitheatre website

Dance with the DINO SOUND SYSTEM
 with Christophe Meierhans and Ant Hampton

Saturday 26 November, 22:30-02:00

To round up this public meeting, we will party. The sound will be produced by a sound system that is considered a common good – the ominously famous "Dino Sound System". Driven by the need to dance - a group of artists, djs and friends around Christophe Meierhans and Ant Hampton joined forces to construct an extraordinary loudspeaker system that can be used by any of the contributing ‘Dinos' for whatever event they’re planning. For our party, the system will experience its second test phase and official inauguration, with music played by a many-armed, collective DJ. Bring your ears for a listening event at 22.30 and you’ll not be able to hold your legs back!

ONGOING

A.pass books on display / for sale

The stock of books, artist-publications, posters, leaflets produced by a.pass-curators, researchers and participants will be on display and for sale during the Artist Commoner public meeting.

publications of a.pass

EXCURSION TO CEN 30 June 2016
posted by: Vladimir Miller

Sina Seifee

apass

12 July 2016

(in the direction of my research; hastily opening the ontological envelope that saves a heart full of "list of specifications"...)

the visit will be to the 'European Committee for Standardization' (CEN, French: Comité Européen de Normalisation), one of the EU fostered nonprofit public institutions of the cutting-edge development regarding ambitious notion of 'data', 'systematic knowledge', and 'specifications'. the excursion will be oriented towards a meeting between the participants of APASS and the representatives of CEN; and encourages a run between the ontological demands of international economy and contemporary art, their disastrous split, and where their epistemological formations meet and intersect.

KEYWORDS: cosmology, experimentation, existence, specification, future, knowledge, irrationality, permanence and substance; technological acts (of naming); suspicious partnership of "advanced democracies" and "high technology" (what allows their mutuality?); standard-testing (which sectors of existence it traverses?); the very little difference between specification and "the real thing"; the origin of the demand for rigorous specification; migration of questions in or out of the areas of instrumental fitness; a path of becoming (on the grid of technological dominion);

end presentation

performative publishing

postgraduate program

block 2016/II

Generously forceful / The doubtful wild THREE VIVARIUMS / a.pass research presentation
21 May 2016
posted by: Nicolas Galeazzi

TINNA OTTESEN

in the cellars of the Tour&Taxis sheds

26 May 2016

28 May 2016

Program

vernissage 26/5 at 18.00 – 20.00

vivariums open 26/5 – 28/5 11.00 – 20.00h

artist talk 27/5 at 18.00

in the cellars of the Tour&Taxis sheds

Avenue du Port 86C, 1000 Bruxelles

vi·var·i·ums or vi·var·i·a:

A place, such as an enclosure or facility, used for keeping live animals for observation or research.

make animated gifs like this at MakeaGif

>

THREE VIVARIUMS: ENTER, SURRENDER, PLAY

I invite you to contemplate on a reality without you being the central perspective.

When entering a.pass, my initial question was, how to combine site specific and portable scenography. How to make spaces, that correspond to a particular site, but can also move between locations and respond to the next site with equal value, using the same materials.

This research has led me to the scenography of a manmade space. My contemplation is not only its interaction with its surroundings and context but furthermore, how the human body interacts directly with space – how is he influenced and transformed by it?

If a place has a memory, will it sense your absence? How do we respond to materials, and to the sensations, the memories they evoke? And how can inorganic, industrial materials like latex & nylon, respond to elementary things in us? What are the transformative effects of space and beauty? Is it possible that spatial experience can change ones perspective and interaction with the world?

Each vivarium explores a material, spatial positioning and proportions. I’m exploring the generous violence of beauty by creating small cells that evoke the sensations of wide landscapes.

Get close, find the playfulness through engagement and intimacy, and use your senses as a compass!

make animated gifs like this at MakeaGif

LETS TALK ABOUT THE WEATHER.

Artist talk with light snacks and heavier drinks.

Friday 27/5 at 18:00

Chatting about weather is not only Iceland’s most indulged past time behaviour. The pleasure of sharing perceptions of this ever changing landscape connects us to the basics of this world, and shapes our relation to matter.

Tinna Ottesen’s vivariums position the border between matter and us into a moving climate. She is subtly reconsidering the environment as a partner in crime – a responsive field, that ‘talks’ back to us.

We would like to invite you to talk about these ‘talking’ qualities of material in relation to the spaces and landscapes we are living in. Based on a text by Tim Ingold, “The eye of the storm: visual perception and the weather” Tinna Ottesen will be interviewed by Nicolas Galeazzi about her perception of space, the performance of the weather, touch and other feelings.

Tinna Ottesen has been working with space and scenography for stage, for sites & for screens over the last 10 years exploring the suggestions of behaviour space provides and the affects the medium is capable of.

She is a prominent presence in the Icelandic art scene and has a trail of projects spanning from site specific performances, production design for Films, TV & documentaries, theatre scenography, art direction for festivals, and immersive installations like the underwater concert series and food event installations.

How to find the vivariums:

Avenue du Port 86C, 1000 Bruxelles

Tinna map-Seite001

a.pass: research presentation - May 2016 20 May 2016
posted by: Nicolas Galeazzi

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three vivariums by Tinna Ottesen a.pass research presentation vernissage 26/5 at 18.00 - 20.00 vivariums open 26/5 - 28/5 11.00 - 20.00h artist talk 27/5 at 18.00 in the cellars of the Tour&Taxis sheds Avenue du Port 86C, 1000 Bruxelles vi·var·i·ums or vi·var·i·a: A place, such as an enclosure or facility, used for keeping live animals for observation or research. Three Vivariums: Enter, Surrender, Play I invite you to contemplate on a reality without you being the central perspective. When entering a.pass, my initial question was, how to combine site specific and portable scenography. How to make spaces, that correspond to a particular site, but can also move between locations and respond to the next site with equal value, using the same materials. This research has led me to the scenography of a manmade space. My contemplation is not only its interaction with its surroundings and context but furthermore, how the human body interacts directly with space - how is he influenced and transformed by it? If a place has a memory, will it sense your absence? How do we respond to materials, and to the sensations, the memories they evoke? And how can inorganic, industrial materials like latex & nylon, respond to elementary things in us? What are the transformative effects of space and beauty? Is it possible that spatial experience can change ones perspective and interaction with the world? Each vivarium explores a material, spatial positioning and proportions. I'm exploring the generous violence of beauty by creating small cells that evoke the sensations of wide landscapes. Get close, find the playfulness through engagement and intimacy, and use your senses as a compass! Lets talk about the Weather. Artist talk with light snacks and heavier drinks. Friday 27/5 at 18:00 Chatting about weather is not only Iceland’s most indulged past time behaviour. The pleasure of sharing perceptions of this ever changing landscape connects us to the basics of this world, and shapes our relation to matter. Tinna Ottesen’s vivariums position the border between matter and us into a moving climate. She is subtly reconsidering the environment as a partner in crime - a responsive field, that 'talks’ back to us. We would like to invite you to talk about these ‘talking’ qualities of material in relation to the spaces and landscapes we are living in. Based on a text by Tim Ingold, “The eye of the storm: visual perception and the weather" Tinna Ottesen will be interviewed by Nicolas Galeazzi about her perception of space, the performance of the weather, touch and other feelings. Tinna Ottesen has been working with space and scenography for stage, for sites & for screens over the last 10 years exploring the suggestions of behaviour space provides and the affects the medium is capable of. She is a prominent presence in the Icelandic art scene and has a trail of projects spanning from site specific performances, production design for Films, TV & documentaries, theatre scenography, art direction for festivals, and immersive installations like the underwater concert series and food event installations. Address: in the cellars of tour&taxis sheds Avenue du Port 86C, 1000 Bruxelles
a.pass p/a de Bottelarij Delaunoystraat 58-60/p.o. box 17 1080 Brussels/Belgium tel: +32 (0)2 411.49.16 email: info@apass.be web: www.apass.be

PROTEST! 19 May 2016
posted by: Vladimir Miller

Maarten Van Den Bussche

apass

24 May 2016

Next Tuesday, the 24^th of may, the three biggest labour unions of Belgium are calling for a collective demonstration through Brussels. They march against austerity measurements that weigh heavy on the general public but refuse to demand a similar effort of the top percent. They march against a deregulation of the working hours that would push burn-out and stress statistics to all time highs.

As an artist and researcher at a.pass, I want to explore how I as an artist can be there. Do I protest, or stage a performance? Can a group of artists take part in this manifestation, as a block, a community, with their own sincere slogans? The dockers, the metal workers, the office clerks, the artists, as different perspectives and simultaneous retellings of the same discontent and j'accuse.

This is an open invitation to participate in this experience/experiment. Everyone who wants to join our artist block is welcome the 24^th of may, at 10:00, in the a.pass studio, rue Delaunoy 58, 1080 Sint-Jans Molenbeek, Brussels. There we will shortly discuss our participation, slogans, and movement as an artist block within the manifestation, to then from there walk to the North Station and join the manifestation.

Mr. Ecuador 22 April 2016
posted by: Nicolas Galeazzi

Esteban Donoso

meeting at a.pass

29 June 2016

The trip I propose has two parts, the first day we will visit the swimming pool at Jeu de Bal in Brussels. While swimming we will record sounds from the site, our conversations, and sounds sprout from talking practices I have been working on. When we are back in the apass studio, we will perform our swiming pool sound documentary. We will perform it live, in swiming gear, some sounds will be broadcasted, some will be produced at the moment, some texts read live. Along with our performing, there will be a video footage of an abandoned swimming pool in Quito-Ecuador, a former military post from the XIXth century, turned into a sports complex, then abandoned from the 1970s on, this swimming pool was the site for the first Mr Ecuador contest.

postgraduate program

workshop

a.pass Basics workshops

block 2016/II

Uninvited Research

(Un)thinking Research Practice Decolonizing Theory, Mobilizing Methodologies, and Open-Ended Becoming(s)
20 April 2016
posted by: Nicolas Galeazzi

Epifania Amoo-Adare

a.pass

09 May 2016

10 May 2016

The premise of this workshop is that a critical pedagogy on the space of research knowledge production, and its related forces of (re)production, is a necessary condition for any intervention in (and of) that space. Consequently, we propose to challenge widespread understandings of research space and knowledge production as a binary researcher-researched structure that is given and fixed, in other words: a structure that is developed for and not a context that is developed by the various actors in the research process. We contrast this convention with an understanding of research space as both, a manifestation as well as a vehicle of the productive relations of power-knowledge.

More specifically we will look at the significance of the multiply-identified and mobile “research bodies,” as agents, interacting in various networks of relationships (and things) within, and beyond, a given society. We will utilize conceptual frameworks, derived from critical social theory, de-colonial thinking and being, feminisms, and geography to discuss questions such as: How does a spatially-oriented critical reading of the world inform our social construction of knowledge(s) on it? What is the relationship between spatiality, knowledge and power? How does (hegemonic) knowledge production arise as a consequence of struggles over (academic) place? How is the researcher implicated in appropriating, re-constructing and/or dismantling existing knowledge structures?

Here, we highlight the importance of positionality, threshold theories, and the open-ended becoming of researchers for better contestation of power-knowledge regimes that reify and universalize context-specific ontologies, cosmologies, ecologies, epistemologies, philosophies on existence, etcetera. Additionally, we will discuss critical perspectives, with a focus on border consciousness, positionality, the mobility paradigm, and decoloniality; all of which work to enhance our development of a more critically conscious research praxis. This will also include brief discussions on research method, as relates to questions of mobilizing and decolonizing methodologies, plus other modes for enabling the development of threshold theories as part of a process of (un)thinking hegemonic research practice and moving towards open-ended becoming(s), beyond the binaries of the researcher and the researched.

project

Bubble Score

BUBBLE SCORE SESSION #2 11 January 2016
posted by: Sébastien Hendrickx

20 January 2016

Old Spit...d Spit.pdf

at the extreme...tremes.pdf

wow.endurance....urance.pdf

Ooh desolution...lution.pdf

Cascone Aesthe...cs.pdf.pdf

PARTICIPANTS:

Robin, Arianna, Isabel, Juan, Ricardo, Esteban , Lilia, Yaari, Juan, Anouk, Brendan, Gerald, Varinia, Sana, Agnes, Luiza, Sofia, Aela, Christian, Lili, Nicolas, Thiago

P> Q >R

1)Varinia > Gerald> Isabel

2)Isabel >Yaari > Sebastian

3)Agnes >Esteban > Christian

4)Ricardo > Lili > Anouk

5)Yaari > Robin > Lilia

6)Seba > Ricardo >Nicolas

7)Arianna > Sana > Lili

8)Luiza > Lilia > Thiago

9)Anouk > Sebastian > Agnes

10)Christian > Aela > Aela

11)Esteban > Agnes > Yaari

12)Nicolas > Brendan > Gerald

13)Brendan > Thiago > Juan

14)Sofia > Luiza > Ricardo

15)Lili > Christian > Arianna

16)Aela > Varinia > Robin

17)Gerald > Juan > Varinia

18)Robin > Sofia > Brendan

19)Sana > Nicolas > Sana

20)Lilia > Anouk > Esteban

21)Juan > Arianna > Luiza

22)Thiago > Isabel > Sofia

QUESTIONS:

1)Varinia > Gerald> Isabel

Varinia, in your bubble performance of the second session, you used absurd while very simple verbal and body languages to describe casual physical phenomenons.

If you ever had to depart from there to invent a practice, would that practice be a pretext to use humour as a collective cement or absurdity as a way to challenge our relationship.s to truth? Or a critical practice of truth via humor?

2) Yaari on Isabel (reply Sebastian)

The density you've put our bodies in was a moment of tension between suffering and pleasure. a cis-archaeological-corporeal-structure.
(I liked to feel I trust you, your proposal, and the others present)
since you defined the task as an act which will help you to articulate a question…I would be interested to know why did you feel our bodies need to attain this physical contact of tightness and compression in order to 'accept' the material you offered? what was there is the two-layers-landscape that created the best state of receiving?

3) Esteban's question to Agnes (Christian replies)

Dear Agnes
Watching your performance, I was very amused by how it was working; the deliberate choice of objects and the design of tasks developed a ‘lets not take this seriously’ kind of atmosphere that became at the same time an expectation of what the setup could engender. My questions are:

What do you think discovering the potentiality of absurdity can generate? What do mishaps as a tool reveal about the actions and the people that perform them?

I also thought this article of the aesthetics of failure might be of your interest

http://www.bussigel.com/systemsforplay/wp-content/uploads/2014/05/Cascone_Aesthetics.pdf

4) Lili question to the performance of Ricardo (replied by Anouk)

Remembering your „solo“ on the table yesterday, I have many questions. Two most prominent ones are as follows:

1) were you part of the audience, so us, during the „table dance“?

(I found it a nice setting you chose - a bit elevated, in the midst of us, where a strip tease could take place, but instead of luring us into the escalating excitement and anticipation of the end, you have seduced us/me into cycles that kept bringing me back to the same spot. That enabled me to see you doing as well as performing)

2) through what other practical ways could you immerse yourself into the audience, while still performing something - I don´t want to say observe yourself performing, because I´d say the two are different - (a performer becoming part of the audience but still available as a performer, or performing the split I am mentioning)

Anouk's reply with a performance. Here is the text written after the performance

What stays of my performance for the Bubbles score #3

I stand up and ask people to follow me to the space behind the mobile wall/ corner. I keep the general light shut. There is some light setting from the past, some yellow light from Pierre’s proposal and a blue light coming from the projector on the white wall. I like the coldness of the blue and the warmth of the yellow. I invite everybody to walk in the space for 30 seconds. Then, I ask us to stop and stand on place with the eyes closed. I invite peoples to experience my performance from where they are, from this random point of view. I start to move with my eyes closed and my attention on my skin. What is touching me? I say to people that they can open their eyes whenever they want. I keep my eyes closed. I move in order to give sensation to my skin. I am touched by my clothe, by the air. I am gliding into space, I am not disturbing it, I am air, I am light. Am I visible? Can I feel myself? Can I sustain the lightness, the almost non-perceivable sensation? Do I still exist? I continue moving with my attention on my skin. I open my mouse to say : “ A friend of mine told me that the skin is the most external layer of the brain and the brain the most internal layer of the skin.” Depth is surface, surface is the depth. While travelling, I encounter a body, a person. The back of this person is caressing my hand. Soon after, another person. I wonder what they feel. Do they like the caress? Now, I know that some people are standing close to each other. It is darker here. I imagine that I am close to a wall. I say another thing. Why do I want to speak? Isn’t my physical presence enough? I want to share my subjective experience. Do I want to talk about subjectivity? Is my tactile experience communicative? Can we share a tactile experience? I say: “ in Chinese medicine the skin is associated to the function of the lungs, so to the respiratory system. Lungs and skin are similarly porous.” I am interested in porosity. Sometimes I am not porous enough, sometimes it’s too much. Too much porosity can arm. Can I close my skin? Can something that does not exist be armed? I am somewhere else now. I melt down to the ground. The light is yellow behind my eyes lids. The floor touches me. I think: “ there you are again. “ It is difficult to sustain verticality when my eyes are shut. I encounter a vertical object covered with thick fabric. It is a leg. I let it touch my arm. My whole arm adapts to its form, its texture, its temperature. It let the leg anchor itself; it penetrates the first layer of my skin. Now, I am an outgrowth, a parasite, a mushroom on a tree trunk. My left leg is a bit bent and floats in the air, parallel to the arm on the tree trunk. I say ‘ lets’ see if I can maintain my attention of my skin with my eyes open”. I open my eyes. I see. I let the image touch my retina. I turn my head and see the face of someone looking at me with a really soft open face. I am happy to see that my dance is affecting her. I am glad to see that to be affected by the environment can affect it in return. Receptivity is an action. A revolution? Presence. I maintain my position and talks again:” the gazes are touching me”. I only move my head and see where I am. I say “ The light ….”, the alarm rings. END.

5) Robin asking Questions to the performance of Yari (to be replied by Lilia)

Sorry can't believe I'm doing one of these long questions but I am:

Yari I found your performance kind of fascinating in that the position you took was so ambiguous. By assigning someone else to find you a lover you abdicated responsibility but at the same time were very clear about what you didn’t want - so there was a move towards community, or transindividuality but a constant reclaiming of the position of decision maker- if this was intended to illustrate the ambiguity or impossibility of the question ‘how to realise the idea of Love and life and building a community” then it was effective.

Less clear to me was the talk of falling in love not as an outward act but more as an an internal movement of falling back into the self. I think the ‘falling’ in ‘falling in love’ is unspecified in its direction, neither in nor out or rather potentially either, but I do think it does refer to the fact of doing it with, you ‘fall in love with’ so there is an action that’s an attempt to share, which you again did in your search for a lover. But I feel by treating your search for a lover with such a pragmatic and ’throw-away’ attitude you were attempting to question the desperation and commodification of a contemporary attitude towards ‘falling in love’ but this didn’t quite come off because of the lack of investment (even a momentary one) took the desperation out of the act. For me it became too blasé and what could have been desperate (even with a coating of indifference) became Irony, and Irony, for me, only succeeds in detaching us from the question. I think we may be consuming fast and without much thought but I think we certainly are ‘desperate’ in our search, driven by the the idea of somehow becoming whole , completing ourselves through the other. For me this desperation brings up the Lacanian idea of a desire that has no object …”simply the wish to perpetuate itself ad infinitum, in the dialectical movement from one signifier to the next signifier, between things but also the movement itself, the metronymic slippage from one object to the next. The desire in the gaze of the other, the pure desirousness, the looking itself. The lost object, the thing that was once conceived as part of the self becomes the other, the ghost of the original which never was”.

This refers back to another point you bought up which was the idea of time, the arrow of time, and whether it produces language or the other way around. I lost the connection a bit here but I thought it well illustrated in the Tinder apps arrow system, though I didn’t quite get the connection between language and ecstasy. Here I I thought of Terence McKenna’s book ‘Food of the Gods’ where he talks about language coming out of the experience of ecstasy induced by our historically symbiotic relationship to Psychedelics, and how our quest for reproducing this experience of ecstasy is the driving force behind our addictions to ‘Love’, ‘materiality’ and any substance or object of desire.

Finally about the performance at the end when you didn’t seem to want to illustrate or answer further, a sort of refusal. I found this very intriguing and wondered whether it related to this pre-self consciousness, pre-history moment, when we didn’t have language.

So my question for you is twofold:

What do you think the relationship between language, love and addiction is?

How can the refusal to speak be an act of radical change?

6) Sebastian > Ricardo > Nicolás

Through substances containing certain subjects, we witness the emptying and deformation of being. How would you fill an empty body? What will you put inside of an empty body?

7) Sana Asks Arriana , Lili replies

I should say that I really like your performance and the text. They fully work together and complete each other.

You text amazingly takes me back and forth in time. From memory to contingency, from nostalgia to the uncertainty of future, from childhood to maturity...

What impressed me a lot was that in chapter three which abstractly illustrates future in front of my eyes, you create a poetic world wrapped in fantasy. The world you are waiting for is a mysterious one in which magic is possible. Thus, you beautifully transform the fear to hope and desire by passing through consciousness.

I doubt if I have any question around the text but as a clue for Lili ' reply I want to discuss this: if the body can make a bridge between memory and future!

8)Luiza > Lilia > Thiago

The body is a bridge

We were mingled and at the end of our individual arms each of us held a cray. Underneath the cray there was a paper, a black paper. We couldn`t see well. We functioned as a blind octopus, gesticulating our tentacles on the flat surface, engaged in discovering the possibilities of that moment.

What kind of imaginary that situation brought to you? And what kind of politics you think it generates?

9)Anouk > Sebastian > Agnes

Considering the depth of the ecological crisis, what does our world need more: sacralization or profanation*? Or none of both? And why?

* According to Roman law, objects that belonged in some way to the gods were considered sacred or religious. As such, these things were removed from free use and trade among humans: they could neither be sold nor given as security, neither relinquished for the enjoyment of others nor subjected to servitude. Sacrilegious were the acts that violated or transgressed the special unavailability of these objects, which were reserved either for celestial beings (and so they were properly called "sacred") or for the beings of the netherworld (in this case, they were simply called "religious"). And if "to consecrate (sacrare) was the term that designated the exit of things from the sphere of human law, then "to profane" signified, on the contrary, restoring the thing to the free use of men. "Profane," the great jurist Trebatius was therefore able to write, "is, in the truest sense of the word, that which was sacred or religious, but was then restored to the use and property of human beings." (Giorgio Agamben, What is an apparatus?)

10) Christian > Aela > Aela

Give an exemple on how sound plays in the process of letting the subject narrates itself !!!

11) Esteban > Agnes > Yaari

dear esteban,

one day after your proposal I read this lines which made me think of the interaction of chairs and the relation between them and the sound:

“… in a world where things are continually coming into being through processes of growth and movement – that is, in a world of life – knotting is the fundamental principle of coherence. It is the way forms are held together and kept in place within what would otherwise be a formless and inchoate flux” (Tim Ingold, The Life of Lines)

how do relate to making and unraveling knots?

12) Brendan questions the performance of Nicolas (replied by Gerald)

Nicolas

I liked your performance with your machines. or perhaps rather, your machines performance with you.

Frankensteining " This is not what i programmed! "

I felt like you created a back door vortex into a neo-world, somewhere between a human dimension (a reality governed by humans) and a computer dimension (one governed by machines), with both exerting their desire for expression and autonomy. This shifting of dimensions illustrated by the time sequence that slowly twists into a distortion as it counts down and out … A humorous space where languages miscommunicate and everything is caught in a loop of failure and sense/nonsence. To quote my first filmmaking professor, "The only thing you can count on with technology is that it will fail".

This makes me question, in regards to working with technology:

Imagine, everything is done properly, everything should be working just fine, it has operated smoothly this same way 99 previous times, there can be no possible accounting for any possible error, but yet - the unforeseeable happens - meltdown. Can this fouling up, this failure actually be a sign of artificial life? A sign of these objects, these machines exerting a kind of free will?

https://www.youtube.com/watch?v=mvLgvychb18

Rather than answer this deeply speculative question for me, I was hoping to ask you if you could, with all your tools, take us even deeper into this neo-world that I described and was performed for us, so that as a group we could consider its implications as we embody the in-between dimension. Can you create the conditions for the allowance of this A.I. to surface in our laboratory ?

13) Brendan > Thiago > Juan

I liked very much the presence of the mundane in your mythical
discourse: your god is a cleaner, not so comfortable with his
equipment.

But you also present us a world where the creator wants back
everything he once gave/offered/created. The cruelty of this figure
reminded me of Kronos and Shiva, gods of the destruction. Shiva, as
far as I know, is also responsible for creating new worlds while
destroying everything, through this dance called Tandava.

https://www.youtube.com/watch?v=fJnfPLAMTmw&list=PL90E1CE7180CB8874&index=2&spfreload=10

What is the importance of destruction in your practice? What are you
currently digesting?

14) Luiza to Sofia (reply Ricardo)

In your performance not only gesture but also sound was very important. When we sounded our book's names (in both cases) there was an intersection and we created something new: noise. But in the first part noise was a cumulative fragmented information - we couldn't get and weren't supposed to get each other's book's names - and in the second part it was the thing, our thing - the book.

noise, in music, uses "non-musical" sounds as well as mechanisms of distortions, feedback, manipulation, duration, residues... What could you say is the role of noise in your work, and even, more specific, in the creation of a character?

15)Lili > Christian > Arianna

While experiencing you performance this question came to mind: How is it ever possible be intimate when you constantly have to (reach the surface to) breath?

16) Varinia asks Aela and Robin replies

In an exercise of trying to think in a science fiction mode, i.e in regard to what the future has in store for us, concerning the question of subjectivity v.s objectivity: if the notion of accessing ourselves - as specific and particular human beings that are aware of an interiority - is still a possible one, how would that be after the engineering of a brain that matches sense and form in such a way in which subjectivity is completely aligned with objectivity, giving end to subjectivity ?

Robin Replies with the movie Transnistria

https://youtu.be/IrqCsMiS8VE

17) Juan about Gerald reply Varinia

My question is an image....

18) Sofia's question to Robin (reply Brendan)

Dear Robin,

I really appreciated the sound-experience I had with your proposition. After a while I was really affected by the task you gave us. It was as if the space and the cup had become one, making me doubt if reality had shifted... I checked and it hadn't. :) Then, the voice of my partner became focused on the back of my head, and I could hear the position of the source of the voice (the mouth) quite clearly because of the cup. Usually sound is more spread out... but this time it seemed to stay in one point. I could hear the sentence: "Soy el punto negro que anda/A las orillas de la suerte" (I am the black point that walks the shores of chance). Esteban's voice was focused in one point in space and talked about a black point... coincidence... ?... I felt like reality had shifted. I was left with an enigma: What is the black point that walks the shores of chance?

Hugs,

Sofia

19) Sana > Nicolas > Sana

Dear Sana

Thank you for sending me the text again! Listening at it once was definitively not enough. It’s nothing linear. I needed to listen it in layers, line by line, dive vertically into it and open the cracks in personal labyrinth this text. Each sentence seems to sediment over the next and covers it’s meaning with a new world. There is - in fact - a confusing distance between each sentence and I’m due to find my world to bridge between them.

In your text, territories belong to a time - or timeless - dimension. Somewhere out of time and time in itself. But not only this, territories seem - by being wrapped in a time - to belong to an emotional dimension - a dimension of which I’m filled. And not only that, territories are moving elements, they march on our flesh, as if in a parallel universe our spacial consciousness would be obsolete.

And not only that, time seems to be a multiplicity of unsynchronized parallel universes (desires).

When I am the hour

you play days or years

When you said that I was starting to doubt, wether you ever were interested at all in bridging over the borders? It seems, that you accept the border as a game - cold as it is. You’r hours, I’m years, no need for synching.

Yet, there is a horizon of every territory: somewhere on the line something changes. The question of ‘touch’ is coming up: is touch ‘connection', or 'revelation of difference'? Is there something like an absolute zero point of the border’s frigidity? An absolute one way? What happens when you cross that line? And when would you know, you see the border form the other side?

I don’t know if it is possible to spatialize this question or if it remains in dimensions we don’t know.

20)Lilia > Anouk > Esteban

Dear Lilia, you are asking this question in your text: “If one is not ready for change can change happen?”. Then what is it for you to be ready?

21) Arianna on Juan (reply Luiza)

the first two words you use in your text are

Two

ABYSMAL

I was actually impressed by that.

The coexistence of two elements. But:

is it one, repeated? is it that one is the copy of the other? were they born at the same time, from the same material, or..?

what's the relationship between the two?

2 + 0 = 2

0 + 2 = 2

1 + 1 = 2

1 + 1 + 0 = 2

1 = 1

2 = 2 ..

I read the relationship between the 2 as being the ABYSMAL.

You wrote it like that, in capital letters.

It sounded like a character from an epic tale - a hero, or the character from a cartoon.

the ABYSMAL. I see it wearing a mask, almost like Tiger Mask.

It is a wrestler.

I imagine a wrestling match -

between you and the work of art;

between a work of art and its copy (if such a thing as a copy exists at all);

between the work of art and its other, whatever that is;

between 1 and another 1..

The abysmal, in this perspective and in my view, is also what happens between 2 facing each other,

next to each other, close but never enough;

parallel, not reachable from each other's perspectives..that which escapes the cumulative.

The abysmal is an in-between:

that which is never reachable as a full state of being, of inhabited presence.

It is being as the state of passage.

It is

a hiatus, a longing,

a bit like sehnsucht.

What happens in this wrestling match?

22) Isabel asks Thiago to be responded by Sophia:

Thinking on irony again… on the irony that appears in the bubble that you proposed and the position of vulnerability, an “un-apparently presence” a “non-acknowledged little thing” yet so strong at the same time... A human-animal rhythmically gatecrashing through the restricting laws of “civilization”… that still speaks of a witty quality of human beings. My question to you is: What is more anima-Listic, to know or not to know?

REPLIES:

10) Christian > Aela > Aela

Hello, Ladies, gentlemen and others...

Tonight I am gonna give you an inter-galactic waltz lesson !!!

Waltz was born in germany, in the late eighteens century ! It was first considered as the most sexual dance ever in opposition with group dance practice such das menuet... A dance in which one partners are allowed to touch each others and even more to enter in rotation together !!!

Waltz is a three times tempo dance ! Giving this specific rhythm of each beat waiting for the next one...and in between : the void, the intergalactic void !!! Every beat resonates and exhausts its sound waves into that void till the next beat and so on !!! Here it is about gravity, relativity or if you prefer Attraction !

Every beat creates a circular deformation of space-time exactly like the sun does ! This geometrical deformation of space-time is what makes the earth and other planets turning around it : our galaxy and the universe itself are a gigantic inter-galactic waltz !

Every beat enter in vibration with your inner body, activating your deepest organs... causing your deepest orgasm...

In every waltz there is this little breath... the beat goes down..it is disturbed by the apparition of an asteroid coming closer to the attraction field...it is called a balade, a walk... or if you prefer a little flirt... It is just a breath...soon, the rhythm starts increasing again and the movement of love goes back again to its rotation !!!

To love is to dance waltz and to dance waltz is to be individually universal !!!

11) Esteban > Agnes > Yaari

I was "reading" Esteban's performance as an encounter: sound that piercing a specific changeable landscape.

in light of & in response to that, through Agnes's question i did a training in my materials

*

a dance

when we attend the forest as an entity which is constantly coming into being, the forest becomes a poem-body.

the forest, as an entity, is a whole, that is larger then the sum of its parts.

through processes of growth and movement, it is Alive. every Possible of its Potential is in its practice.

the forest is a structure while it is an essence.

a poem, is a whole, greater then the sum of its parts, a Thing that practices Life due to its formation.

its nature is a function but also an Experience.

the poem, is a vessel, for life to dwell.

language is finite and endless at the same time.

there, is a forest. it has a form. but since it practices itself as a body, it articulates as language.

a network of visible and invisible organs, frequencies, intervals, that manifests itself through exercising communication between its performances and the latent.

the forest is an oral teaching, of the movement of final towards infinity.

it is a place of divinity, where singularity succeeds to participate in intimacy, due to its becoming in contact.

this, operates as a system of encounters, where every intension is already a working. every encounter is an event of knotting and unraveling. singularities penetrating each other, permeable for each other, while also, at the same time, remaining different from, and 'other' then, themselves.

like the poem, the forest passes through its own borders while Art-iculating. like the poem, it declare itself, on its edges. in order to be, it reads itself and recalls itself continuously.

it is a membrane, reacting to the events, that registered in, and making of, its flesh.

to think the forest in that sense, is to think the light piercing the thicket and meets itself on a trunk. the bush's ravel as space of cavities for the wind to transfigure. it is to think the earth absorbing dead-vegetal-bodies to feed the live ones. it is to understand the mushrooms as a speech conductor. the animals, as a touch transmuting a limit into energy.

the forest IS.

in its own time.

the poem-body is a coherent order of becoming. by coming into being-in-contact it accedes and resists to inner and outer data while simultaneously produces it. as an operative structure, it calls, in its own time, to itself, and speaks, maybe strAngely its events.

the forest as a poem-body is an oracle.

*

15) Lili > Christian > Arianna

1) We step inside the outline of a circle placed on the floor.

We form a huddle.

2) We can lay on each other's bodies. Try to find a comfortable position, where you can close your eyes.
Ease down your head, your arms.. your body parts onto the ones of the others close to you.

3) Feel your breath
and try to feel the breath of the person who's closer to you.

4) Now, reach with one of your hands the surface of another body.
Keep your hand there. Try to feel the quality of the body material that your hand is touching.
How would you take care of that material?

5) With your hand - the hand that is touching another body - make one gesture to take care of that body material.

18)Robin > Sofia > Brendan

KEYWORDS: exchange, protocols, stacking, Landscape, fear, sharing, blackapple, gemini, trance, Ambience, locomotion, circle, subterraneous, strict minimum, brainwashing session

REPORT:

The key words remind me of ‘ The Return’. I have watched this film several times and it is still discovering for me.

Andrey and his younger brother meet their father after many years of his absence. They set off for a fishing trip and end up on a remote Island. The father who is essentially a stranger becomes more mysterious when he starts looking for a box buried somewhere on the Island.

As the movie opens, the brothers are testing their fears jumping in the river from height. This is a threshold to what we see later.

Arianna’s performance made me remember this film. Gerald was also talking about discovering the landscape and the body which is one of the main concepts in the same film. Thus, I think watching this film could be a report from my point of view.

https://www.youtube.com/watch?v=_BMve_sq-o4

project

Bubble Score

BUBBLE SCORE SESSION #5 11 January 2016
posted by: Sana Ghobbeh

12 February 2016

PARTICIPANTS

Isabel, Arianna, Lilia, Agnes, Sebastian, Sofia, Aela, Mala, Esteban, Robin

QUESTIONS BY

PERFORMANCE > QUESTION > REPLY

1 Sofia > Lilia > Arianna

2 Isabel > Arianna > Robin

3 Arianna > Isabel > Esteban

4 Agnes > Esteban > Isabel

5 Aela > Agnes > Lilia

6 Lilia > Sofia > Seba

7 Seba > Robin > Mala

8 Robin > Aela > Sofia

9 Esteban > Mala > Aela

10 Mala > Seba > Agnes

BINGO!

QUESTIONS

1)Sofia > Lilia > Arianna

In Sofia's score the words became the real and the real became the words. It was a mise-en-abime that caught the moment of the moment. An enhancer of what is there and not perceived at first instance, or too known and ordinary that it gets lost. An invitation to pay attention and re-imagine the 'we' we are in that moment. The text, the reader, the group, the room, the other. Certain scores are tuning devices, they create reading parameters for the moment. One writes and reads simultaneously the moment. I find them fascinating, time openers. Was thinking about art strategies that bring us to the present time, to the self and the group, and what do they do terms of responsibility for both the one and the group. I would like to invite you to develop on this issue. Looking forwards to read you!

2) Isabel > Arianna > Robin

Dear Isabel,

it is always a pleasant surprise for me to attend to your proposals. They bring a burst of fresh air, creating the space for both disruption and intimacy.

It is this combination that interests me the most. A strong frontal approach on themes that we most likely wouldn't talk about otherwise in a group, and the simultaneous capacity to create a space for sharing a certain kind of intimacy.

I see the approach to this intimacy that your propositions bring about as characterized by an activist and militant spirit.

You (one) DIY, you (one) can take things into your (her/his) hands and experiment with them, without forgetting about the material they are made of, and the special care each material requires to be handled with.

In other words: the opening of a space where intimacy is possible in a public way. Even, it is directly born in a public way, and shared, without losing its specificity.

My focus is then in this possibility for activism to be intimate, and for intimacy to be absolutely disruptive, poweful and re-generative, in the sense of the possibility for it to be a tool and a performative situation where to create change not only for the one, but also for many.

2 connected questions:

How to combine activism and self-care?

How to be a wrecker and a flower at the same time?

3) Arianna > Isabel > Esteban

Visibility and invisibility... presence and shadow, light and darkness, a quest of the opposites and in the middle permeable receptors: body and mind mutually observing each other, evidencing a certain spectral condition that binds them together but, that also tears them apart. Is the quality of being spectral inherent to humans and why?

4)Agnes>Esteban>Isabel

Dear Agnes

As I look back on your text/performance I think of gaps... and grammar, my question comes again in the form of a quote:

There will be a writing of the unwritten.

Someday this will happen.

A brief writing without grammar

A writing made solely out of words.

Words without a grammar to support them. Lost

There, written. and inmediately abandoned.

Marguerite Duras, C’est Tout

5) Aela > Agnes > Lilia

Talking upside down about erection has something beautifully desperate and hopeful at the same time. The never giving up attitude affronts the paradox and exhaustion in its quest for the impossible. My question comes along with a song https://www.youtube.com/watch?v=KjW_I-2fARA and I’m curious: what do you think about eroticism in impotency?

I can just think about eating flowers. Old bouquets from valentine’s day. Today is the day! The celebration of impotency I wish it was the one of eroticism. This though made me laugh! I’m referring to the consumerism of love. Also yesterday someone posted on Facebook an article about the origine of St. Valentine day. It says: “Those Wild And Crazy Romans From Feb. 13 to 15, the Romans celebrated the feast of Lupercalia. The men sacrificed a goat and a dog, then whipped women with the hides of the animals they had just slain. The Roman romantics "were drunk. They were naked. Young women would actually line up for the men to hit them. They believed this would make them fertile.” I don’t know… this is possibly both eroticism and impotency in a dance macabre.

Eroticism is potency. Eroticism needs response I believe. Impotency is no response. And there we start.

I would like to respond with a letter I wrote to my best friend based on a text by Jean-Luc Nancy : “Stirring stirring up, uprising.”

Brussels, 4 February, 2016

Dear S,

I've been wanting to write this letter for some time. We are so apart. Many kilometers separate our physical bodies and though I always feel you are so close. Friendship is an opening to the outside.

Thinking about my work and wanting to be in touch with you about it. In relation to life, work and love, I feel I am propelled in between motion, agitation, desire and rebellion. Restless. A being alive that doesn't want to stay still but persists in touching and being touched by the world, that wants to alter it, not with the intension that it becomes something fixed but as a challenge my physical and moral senses. Almost as a paradox this state of mind implies a strong responsible relation to the other (being the other also the non-human other), so somehow it enters the domain of ecology. I feel weak sometimes because too driven, too hopeful engaging in the believe that movement is the only condition of all. Too much expectation I guess.

The movement that there is, is the movement of (e)motion, the one that mobilizes one towards the other and brings along excitement and exaggeration, brings on the transgression. When I write this I feel the drama queen I can be.

On the other hand I also feel that that restlessness is a state of mind, something I can't get rid off and that wants to join the movement around me. I want to touch! Be in touch! Be touched! It's like a drug, an addiction, a disease…

Touching shakes up and sets in motion, I think. As soon as I move my body closer to another body (even an inert body made of wood, stone or metal), it feels like I displace it, I move it even if just a tiny little bit, and the other sets me apart, holding me up in a way, I loose myself. Touching acts and reacts at the same time !!!!!. There is no mercy. . Touching propels and repels — impulsion and repulsion, rhythm of the outside and the inside, of ingestion and indigestion, of the clean and the unclean. It's strong! Am I going crazy? Did I fall in love?

I'm thinking now in the case of a new born baby. When K was born, after being contained inside my body, she reached for me in a survival motion, searching my breast to suck nutrition. . It was one of the most amazing experiences I had. How could she know that I had a breast, that she could suck and that there was milk? She approximates and distances, penetrates and escapes at the same time my body with her body. You know as well as me about this. We both have children, we both bared in our wombs an alien body, feeding from our own blood for later being contained by it. Sucked and pushed away on a motion of relation. An interdependent autonomous symbiosis. An intimacy that is carnal knowledge. The beginning of it all!

The small bodies of our daughters were immersed in our resonating amniotic liquid, that surrounded them inside our bellies. The sounds of our bodies, our heart and our guts, and the sounds of the outside world touched their ears, their closed eyes, their nostrils and their whole infused skin at the same time. The beginning of eroticism. Yet inside there, each possible sensation was still diluted in a dim way, they were too close, in a kind of permanent, quasi-permeable exchange between the outside and the inside.

At birth it all changes, they separated from us, we separated from our mothers. But we still remain this potential thing, floating now not in the amniotic liquid but in the world where everything relates to everything . Yes, everything strains towards everything and pulls away from everything — but now we are separated there is a gulf between one and another. Crisis!!!! The cruel and exciting reality that only a separated body on its own is able to touch. No contact possible without being apart. Out of reason or passion, striving to connect, to exist. This letter is a getting in touch of the reason. I miss you. Miss talking to you!

Thinking about the sense of pleasure in love and sex, the rhythmic movement and overflow, of the bodies spilling against and into one another, and one setting itself off from the other only to take it up and move in again together in succeeding waves. The separation is the opening of the intercourse. Poetic intimacy. The intercourse isn’t seeking to restore a lack of distinction: it celebrates the distinction! Together, apart, in , out. It announces a meeting, which precisely is contact. Contact doesn't cancel the separation - it makes is apparent on the contrary. Maybe here is where it resides the capacity to receive and the capacity to be affected. In that vulnerability. And affection is first of all passion and the movement of passion, a passion whose very nature is to touch. This is all about mutual action, I think, one can't receive passively, one is an active receiving mode per se. I like this idea that receptivity is active and not passive, and that when you touch your are being touched and both parties are receivers. It's an act of generosity, vulnerability and courage. My whole being is contact. My whole being is touch/touching. This is amazing!!

If I say touching is stroking; the caress is the desire and the pleasure to come as close as one can to a skin — be it human, animal, textile or mineral, and so on — and to engage this proximity to play off two skins grappling with each other. This is again a play between the inside and the outside, perhaps the only game there is. Listen, if all playing consists in taking and leaving an area, in opening breaches, filling and voiding places, boxes and schedules, the only game there is is an act of intercourse. Indeed, is there even a desire that hasn’t a desire to touch? Ah, now the world becomes an erotic entity! This is a funny thought!

This means we are open to the outside, open with all our orifices — my ears, eyes, mouth and nostrils, not to mention all the channels of ingestion and digestion, like those of my moods, sweats, thoughts, gaze and much more. As for the skin, it's the envelope around these openings, these entries and exits, which locates and specifies them while at the same time developing for itself this ability to be affected and to have a desire for that. I love the skin. Maybe the skin is the loving organ with all its permeability. It makes us be-come what we are not yet and un-come who we just were.

Now you’d say but what's the relation between body, politics and touch relate?

Well, at the end, it is always a matter of sensible reality, thus material and vibratory. When the self quivers, it really is quivering, just as one may speak of water about to boil. What we commonly call the self is in fact nothing other than the waking and welcoming — both mixed — of motion/emotion. The self is the touched body — vibrating, receptive and responsive. Its response is the sharing out of the touch, its rise towards it. The body rises up! Maybe in here there is a pre-disposition of the body to be political? Indeed, there is some insurrection (and sometimes some erection) in the motions of touching. A body rises up against its own enclosure, against being locked up within itself, and against its own entropy. It rebels against its death. Whether it is about the coming of another (him or her), or the absolute alteration of death, it is the body that opens up and extends outside. It is its pure act!!!

When i am touched, I have nothing to expect: the touch is all act, in its mobile, vibratory and sudden action. And as for Aristotle’s god, this act is accompanied by its own excess, which is its pleasure, the climax that is the flower or spark of the act — sun or dark- ness, always an abyss.

Would these thoughts make the world a better place? Would the sense of love instigate a relational care beyond personal narcissistic achievement?

Hope you like the reading and looking forward to hear back your thoughts,

Love,

Lilia

The song says:

The rings of Saturn are so sexy and Jupiter's got that rad spot! Pluto and Eris are just dwarfs but they get me twice as hot Oh planet forms! The solar system really turns me on! I'm floating through your galaxy, your milkway is all over me! I'd spread my legs for Venus and I'd like to live on Mars I'd take Neptune or Uranus or any of the galaxy stars... Oh planet forms! The solar system really turns me on! I'm floating through your galaxy, your milkway is all over me! Mercury is the hottest being closest to the sun and if that gets you hot you know you are not the only one! Oh planet forms! The solar system really turns me on! I'm floating through your galaxy, your milkway is all over me! Oh planet forms! The solar system really turns me on! I'm floating through your galaxy, your milkway is ah ah AH AH!

6) Lilia > Sofia > Seba

Maybe a mask allows a body to become other. It's such an impressive thing, such a game changer, and it does it so fast. You put the mask on and -damn! who the fuck?-, it works every time. But at the same time that it works, it's still a mask, and not a human body. If you don't wear it and leave it hanging on a nail it is clear, it's just a mask, just the other and not a body. But if you put it on again - damn again, what the fuck?! it's a body again!-. Maybe a mask allows a body to become two: both a body and not a body. It's a splitter. It gives you a super-power, and extra-non-body... I don't know, it's for you to say: What is a mask? And what is the superpower this mask gives you that you think is most interesting for you to have?

Seba > Robin > Mala

Nitrazepam is a hypnotic drug of the benzodiazepine class, indicated for the short-term relief of severe, disabling anxiety and insomnia.[1] It also has sedative and motor-impairing properties,[2] as well as amnestic, anticonvulsant, and skeletal muscle relaxant effects.

Nimetazepam (marketed under brand name Erimin) is an intermediate-acting hypnotic drug which is a benzodiazepine derivative. It was first synthesized by a team at Hoffmann-La Roche in 1962.[1] It possesses hypnotic, anxiolytic, sedative, and skeletal muscle relaxant properties. Nimetazepam is also an anticonvulsant.[2] It is sold in 5 mg tablets known as Erimin. It is generally prescribed for the short-term treatment of severe insomnia in patients who have difficulty falling asleep or maintaining sleep.

Lithium compounds, also known as lithium salts are primarily used as a psychiatric medication. This includes in the treatment of major depressive disorder that does not improve following other antidepressants and bipolar disorder.[1] In these disorders it reduces the risk of suicide.[2] Lithium is taken by mouth.[1]

Dear Seba, I have to admit to not really consciously understanding your performance but there is something so clinical or maybe neutral about the way you list these drugs, And then there is the really representational side of what you did with the drawings. They serve somehow to set up a narrative, which allows me to tell myself a story:

There was a man who was blocked from his memories by a wall

Part of him was stuck in the past

He recited a list of magical ingredients

This became an incantation, the incantation of the dead head

These were supposed to be the keys to a memory that was blocked

The memory was blocked by a failure to be assimilated

This failure was related to lack of sleep

1st he used a potion in a bottle to sleep

Half of the people in the world used this potion to forget

Ultimately It didn't work,

The magical ingredients in his incantation were kept in a red box

The magical ingredients gave him temporary sleep

But this sleep was the sleep of the dead

They allowed him to function but he became a zombie

His head was split in 2 and cut off from the rest of himself

He was a basket case

Please consider this story the question

8) Robin > aela > sofia

Hey Robin,

as I know you would like more feedback, I am gonna try to give as much observation as I can :)

I liked the decalage between what I could describe as an intimate lecture dispositive and the very text which was read. A nice mix between telling a story, a tale and doing it in a formal way...meaning giving awareness of the philosophical side of the tale and challenging imagination in the same way.

Same decalage I could felt by the situation of both characters: being next to each other, responding (in term of tempo) to each other but not really seeing, touching, communicating...just knowing the other is somewhere near you while in the same time, keeping a private and comfortable space.

It was also about interpretation...how each character interprets the silence of the other, the void in between them two...while one thinks it is necessary and peaceful to maintain this quiet void the second wonders if something might be wrong with it...non verbal communication lets space for possibilities of interpretation. The void as the space of the possible...

This issue of interpretation can be found in science...here...meteorology or science fiction...how to rationalise what is seen, observed and how those observations are related to one specific way of perceiving... the limits of perception (here human and something-else-than-human) are also the limits of scientific interpretation of events...

Here comes the issue of point of view...very present in your performance...zooming in...out...at least two different interpretations of the same void, the same non-presence...two different ways of feeling, living and recognising one event (human being perception and observer perception)...plus the song in behind...like a lightly colourful wind that guides imagination of the viewer a bit at side of the lecture dispositive...I felt brought away...in between two possible realities because of that song...

here is my question: Does reality depends necessarily on a common interpretation or the so called reality is never else than a very useful concept we use to hide the fear of not sharing enough, the fear of being alone (in one mind, one body, one universe) ?

Extra question: do you think human being can manage to live with a multitude of different realities (generated by a multitude of different point of view) happening in the same time ?

9) Esteban > Mala > Aela

Dear Esteban,

thank u for yr proposition. i find very interesting the relation between what is represented and what remains invisible (behind the white screen), yet in a way tangible, which affects what we see, what is being performed and what is represented. I am interested in this subtle logic of confluences btw the two (voices, bodies, or states of mind, layers of "text") and how they affect or destabilise each other. It is as if the two phantasmatic frameworks within one person clash. or perhaps it is the friction between ones own fantasy and the invisible other within ones self that always already invades, tackles, influences one's own fantasy from behind the white screen. It makes me think of Zizek in his Pervert's Guide to Cinema (https://www.youtube.com/watch?v=jTcCjNTpecc) where he talks about voice as an "alien intruder" into one's psychic reality, which in psychoanalytic terms is always displaced, cracked open. thinking, about yr performance, i wander what is then this logic of continuous and perpetual displacement and how it generates yr "cinematic" narratives on stage.

xmala

10)Mala > Seba > Agnes

Dear Mala,

I was intrigued by the way you used the technique of visualization. The experiences I had up until now were individual ones, even though they happened in a group context. Your session made us verbalize in front of the group the specificity of the impressions, thoughts and affects that were produced by the interaction between your words and our imagination. By sharing all of this with each other, we could see the many individual differences. You also asked some of us to delve a bit deeper into our imagination, in order for us to be more precise when communicating our impressions. Sometimes it also seemed as if you as the interrogator were looking for something yourself, through the imagination of someone else. I wondered what it was, and if you eventually found it!

But this is not a question Agnes could do a lot with… So, here it is: Considering the importance of knowledge production, creativity and innovation for our contemporary economies, shouldn’t we as artists take a more critical stance in regards to the productive and transformative potential of the imagination (‘elsewhere & otherwise’), a capacity often associated with our practices? Should we redefine imagination as something which is not in opposition with continuity, tradition, situated-ness,… Or define a force which can balance its constructive-destructive agency?

Seba

KEYWORDS

fish, displacement, sex, excitable, particles

project

Bubble Score

BUBBLE SCORE SESSION #3 11 January 2016
posted by: Luiza Crosman

27 January 2016

PARTICIPANTS:

Nicolas, Sofia, Brendan, Nicolas, Christian, Sana, Arianna, Esteban, Thiago, Agnes, Juan, Seba, Anouk, Luiza, Pierre, Robin, Yaari, Aela, Lili, Lilia

P > Q > R

1) Sofia > Nicolas > Christian

2) Brendan > Aela > Agnes

3) Nicolas > Luiza > Juan

4) Christian > Varinia > Sofia

5) Sana > Lili > Lilia

6) Arianna > Brendan > Varinia

7) Esteban > Yaari > Aela

8) Thiago > Pierre > Arianna

9) Agnes > Lilia > Luiza

10) Juan > Arianna > Lili

11) Seba > Sana > Nicolas

12) Anouk > Christian > Pierre

13) Luiza > Juan > Anouk

14) Pierre > Esteban > Seba

15) Robin > Anouk > Thiago

16) Yaari > Thiago > Sana

17) Aela > Sofia > Yaari

18) Lili > Agnes > Robin

19) Lilia > Seba > Esteban

20) Varinia > Robin > Brendan

QUESTIONS:

1) Sofia > Nicolas > Christian

Dear Sofia

following the advise of Juan, I’ll keep myself short this time.

Your teeth - and what they were reacting on - reminded me of these sentences of a Danish guy:

... What a piece of work is a man! how noble in reason!

how infinite in faculty! in form and moving how

express and admirable! in action how like an angel!

in apprehension how like a god! the beauty of the

world! the paragon of animals! And yet, to me,

what is this quintessence of dust? ...

best

Nicolas

2) Brendan > Aela > Agnes

Those black dots made me think about the blind point of our vision: the point located at the exact center of our iris ! Paradoxically, without this blind point we could not see: it is the void of the wheel's hub that makes it roll !!!

"At the extremes, there is freedom" sounds like the peaceful promise, the quiet answer to an unresolvable question...what is behind?...what is after ?...nothing...something else ?

Here is my question: are we breathing ?

3) Nicolas > Luiza > Juan

Nicolas,

During you performance I kept thinking on mobility. First, because it regulated the order of our presentations, since you could not move. Then, because later you could move, and did so the entire night with that boxed-hand, and, finally, because of the short exchange we had where you said that it was funny because you could actually move your index finger around - even if we could not see, or if you couldn't move any other part of your hand.

And then, this image came to my mind, in a maybe oppose process of thinking...

And then I thought on the polyp. growing and taking space and on the confetti spreading and taking space, but both in very different manners, specially in relation to the air around them and, thus, my question is: How do you feel is your way of taking space as you move?

Juan, I really liked you idea of using image, and so feel free to respond directly to it as well :))

4) Christian > Varinia > Sofia

Christian, in your proposition i saw that the silence generated by the impossibility to talk in a fight between 2 people, has a soothing effect on bodies, as if making them somehow docile and devoted to their condition. I was not sure if this condition bind the bodies closer together or just kept them at an unchangeable distance to each other. But i believe to see that this condition doesn't distance the bodies further away from each other. Do you think that this proximity of bodies is created by silence alone or by the impossibility to talk? For instance, how close do you feel to the other bodies while reading a book in a library?

5) Sana > Lili > Lilia

*a cut and a stitch* - both operating on a membrane, both using similar instruments, the act is distinguishing them however from each other;
both small, but insistent
after a while I lose track of which one is destructive and which one is mending in its intention
disruption, destruction turns into a call for change, while the caring sewing becomes the imprisonment
I find it interesting that a stitch can also mean a twinge, a spasm, a sharp pain in the body

my question:
How is/can care be an act of violence?

6) Arianna > Brendan > Varinia

Before becoming the careful breathing pile:
There was a circle drawn on the ground. Where was it that we went when we crossed over the divide from the outside of the circle to the inside. Where did we go ? (And maybe, are there things we could or should do to prepare ourselves for the journey across this divide?)

7) Esteban > Yaari > Aela

ok: the night before the session i was reading Ovid's Metamorphosis (!), in Hebrew, and copied to myself the exact same sentence(!#2) that begins it all:
“I intend to speak of forms changed into new entities".
the Hebrew translation though, says something like: "my soul (/psyche) is forcing me to speak of bodies that changed into new forms".
the differences are a great land of thinking: first in the intention - it shifts the "i" to a place which is a channel, a body or a vessel - a medium which forced by an inner movement to an action, then comes the shift from body->new form, in compere to form->new entity.
in relates to readiness, or to metamorphosis , which thought these differences enable?

8) Thiago > Pierre > Arianna

Dear Thiago,

You introduced in your text a highly interesting matter for me : the octopus intelligence.

I'll let you know asap the content of my research on the subject but I will focus today on your desire and practice of imitating animals.

Gabriel Tarde offers two concepts to explain social movements: imitation and invention. Everyone imitates what s-he admires, what s-he sees as good and able to serve as a model, but arranges by mixing, in an original way, the selected imitations to their plural sources. Thus, history is as a succession of different imitative flows, a succession of models able to give rise to imitations by a large number of individuals. Why imitation? Because Tarde conceives individuals as a large ensemble of reflections; that is to say that everyone sees her/his fellows and in them finds her/himself. It is a game of mirrors that stands at the heart of living-in-society. Constantly, we judge and we are judged, ourselves facing the others and the others facing us. Each one of us comes naturally to doing-like-the-other, so that she/he will recognize her/himself in us and vice versa, for that life-in-society, after all, substantialises consistently and possibly becomes shared common points and not opposed dissimilarities – a set of relationships where even the tendency to opposition becomes common: ‘Two opposite, inverse, contrary things, have, as their singular character, to actualise a difference in their similarity which consists in its very difference, or, if one prefers, to present a resemblance which is to differ as much as possible’ (in L'opposition universelle : essai d'une théorie des contraires, 1897). One can understand Bruno Latour when he identifies Tarde as a precursor of actor-network-theory: one link in an unbroken social chain, the individual finds its place in society through the influential relationships she/he weaves with her/his peers. The basis of imitation and invention, which is a series of acts and processes, is identified by Tarde as belief and desire, which are individual psychological characteristics. "Belief and desire: so this is the substance and the strength, these are the two psychological quantities that analysis found underneath all the sensational qualities with which they combine; and when invention and then imitation, seize them to organize and use them, these are the real social quantities "(in Les lois de l'imitation (1890).

Thus my question is : who do you think you will become by regularly imitating animals and which kind of effect this desire can have on society?

my best,

Pierre

9) Agnes > Lilia > Luiza

When I was reading your text I kept thinking about multiplying, adding, subtracting the numbers 1 and 2… So that one could become two or three or zero, or… So that choice is not binary but a multiple or a fraction, a derivate, of the given… I think that was maybe what was happening in the way you performed the text with the lines crossing each other, creating cross road options … maybe this is the desire for freedom, which at the end does not depend on the choice you take but how you deal with the future of those choices. Sometimes I think choice does not exist.

I was looking for a poem because some poetry is a relief… I wanted to connect to notions of ambiguity and uncertainty and the number three. I found this one by Wislawa Szymborska, which I didn’t know before.

The Three Oddest Words

When I pronounce the word Future, the first syllable already belongs to the past.  

When I pronounce the word Silence, I destroy it.  

When I pronounce the word Nothing, I make something no non-being can hold.

The question is: what happens when I pronounce the word escape?

10) Juan > Arianna > Lili

It's funny to see the links between all this.

I'm very much inspired by the text that you proposed right before your action, Juan.

It talks about a space that it is not accountable through reason.

This resistance of space to reason (and reasonability) is not an act of antiphaty of the former towards the latter.

It's just the gentle and wise refusal to hastily follow the seemengly crystalline, transparent, univocal path of logic.

Space: "No, thank you. I need to take my time".

The labyrinth (the Sensory Space, the Hole) is what requires more than one sense to be used when traversing it.

More than one intention when entered, more than one quality of strength when confronted.

It is a space of the multiple and ambiguous – a space of the resonance more than one of the echo.

It needs intuition, generosity, and a bit of blindness when approached.

The word labyrinth itself resonated in me when I read the text again, because of the name I carry.

Ariadne is the one who knows how to handle the threads, and she knows not by intellect, but by intuition. She doesn't hold on her knowledge, but offers it almost blindly because she fell in love.

This generous act leads her, varying according to the different accounts, either to a solitary death on an isle or to the marriage with the god of Disorder, Ambiguity, Ecstasy and Madness – Dyonisus. Which I personally find two very similar outcomes of the story.

Coming back to the text.. and connecting it to the action you did.

I wonder if my name spoke trough me. If the potential that a word can carry expressed itself through the vessel of the body – through the fleshy materiality of it. Like a sound can pass through and resonate differently according to the material that traverses.

So, I am not speaking language. Language speaks me.

It's not (or not only) an act of the intellect anymore. It is an event of the entire flesh we are made of.

It makes me move, and articulate my full(s) and my void(s).

The mouth, with its full and empty spaces, is the cavity-cave of language; the Hole, the Sensory Space.

The jaw is its instrument and rudder, which then transmits its inputs to and through the passages of the body.

What if we were beings fully conducted by the mouth and the jaw?

What if the apparatus mouth/jaw would be our leading organ?

11) Seba -Sana -Nicolas

I really enjoyed reading the lines , they were silent lines on the black background like the waving breaths in the darkness( as you described).

It was joyful to dive into images you created by those pictorial, imaginary and alive fragments.

I am impressed how you gradually turn detachment to connection, alienation to relation and factuality to fluidity through the rhythm of breaths. When we try to synchronize our breaths we become more aware of our presence. Thus the breaths speak and the skins understand.

At the same time the notion of location is inserted. Therefore, we are invited to a traversal spatiality.

The body could become an in-between space when it’s location is wrapped in it’s imagination. What is the actual location then transformed to?

12) Anouk > Christian > Pierre

Dear Anouk,

one of the sentences you quoted from your (unnamed) friend was this: "The skin is an extended layer of the brain and the brain is an extended layer of the skin". Do you think that means that discourse and material are inseparable because our bodies contains, and can not exist without, both? If yes it's just yes, but if no; does material without any form of discourse exist?
You continued to explain, as you moved around to sense the space towards the ceiling and the floor, what it means to your practice to pay attention to your own self and the materials you were touching. It is important for you (and us, I think) to actively seek out physical knowledge and not take materials for granted just because they happen to all around us.

What are you made of, and where does the energy that makes you move come from?

13) Luiza > Juan > Anouk

Dears

So Luiza coincidentally your drawing session with Arianna was base on my poetic text !

Stroke me a lot how accurate are the dynamics of the drawings related to the word ABYSMAL, they are so near to my images when I wrote the text.

My question will try to dig in Arianna’s question about ABYSMAL seen through the vector - dot drawings of Luiza.

My question is a photograph I took couple of years ago at the Museum of anthropology in Mexico City; the image depicts a terracotta Aztec warrior wearing as a mask the face of a defeater warrior at war which is been totally peel off.

Key words…

- Personification of the soul of the other

- Appropriation of the image of the other

- Cultural anthropophage

14) Pierre > Esteban > Seba

Dear Pierre
Thinking about the journey that you proposed to us on Wednesday, I am surrounded by questions about temporality and subjectivity.
Since we are functioning as mediums, we are called to become a vessel for the presence of the ghost. However, we are not only transmitting the ghost’s ‘message’, but actually, our recollection-impregnation-imagination of its presence.
Furthermore, we are asked to substantiate its presence in the objects, and to
create a new collective presence through their relationality. This new life of the ghost will be solidified in a photograph.

How do you see our function of vessels and at the same time translators of
a fleeting presence? How do we impregnate and singularize our transmissions with ourselves while maintaining our collective function of opening up the past-future? Do we also become ghosts in the sense of loosing our regular contours?

15) Robin > Anouk > Thiago

Dear Robin,

I remember/ imagine, the cracks, the space between the ice blocks, the sharp interruption of the film by some kind of lightning. Is the short-circuit (court-circuit) an important tool in your work and why ?

16) Yaari > Thiago > Sana

Yaari, your language reminds me a lot of Manoel de Barros, one of the greatest Brazilian poets. Not only because of his interest in forests and nature, but because he used to subvert the usual logics of written language, as you do. I see in both of you the interest of finding in nature the metaphors for the exhaustion of language. To write becomes to meet nature.

The Rock

Being a rock
I have the pleasure of lying on the ground.
I only deprive lizards and butterflies.
Certain shells take shelter in me.
Mosses grow from my interstices.
Birds use me to sharpen their beaks.
Sometimes a heron occupies me all day.
I feel praised.
There are other privileges to being a rock:
a—I irritate the silence of insects,
b—I am the beat of moonlight in solitude,
c—In the mornings I bathe in dew.
d—And the sun compliments me first.

my questions:

how to practice the forest in the city ? would it be possible without writing?

17) Aela > Sofia > Yaari

Dear Aela,

Your intergalactic waltz reminded me of this scene: http://youtu.be/_d5X2t_s9g8 (Bela Tar, Werkmister Harmonies)

In the end of the scene, the main protagonist, who runs the village and in this scene takes up the role of a sort of choreographer/director (who performs a similar role to the one you did) says something like: "but It's not over" as indicating that we are still moving according to that eternal and immortal choreography. To him, that dance is a model that represents the movements of the solar system but it also has a metaphorical function in the film: it's an element of transmutation that allows the character's bodies to connect to immortality and to the universe. In your waltz you made references to what I understand as eroticism when describing the movements between our bodies, our relationship to space and music. The dance was a way for us to connect with the cosmos and the erotic connection between us. You made us to dance alone, holding our arms in mid air as if someone was there, but all at the same time and rhythm. What is the importance of the distance you made us keep between us?

18) Lili > Agnes > Robin

When I recall the image of your performance it has a strong physical impact on me. I have to think about poetic sadism or sadistic poetry……and wonder: what is a long-distance touch and what could it stimulate?

19) Lilia > Sébastien > Esteban

Dear Esteban,

I have two questions about love, inspired by Lilia's triple-couple-performance. You can pick the one you like best!

1. Metaphor, George Lakof and Mark Johnson explain in Metaphors We Live By, is a fundamental mechanism of mind, one that allows us to use what we know about our physical and social experience to provide understanding of countless other subjects. Because such metaphors structure our most basic understandings of our experience, they are "metaphors we live by"—metaphors that can shape our perceptions and actions without our ever noticing them. Of all the metaphors for love you can find via the following link (or anywhere), very few refer to long term, complex but fruitful relationships. What would be a good metaphor to describe those kinds of relationships, and why? http://grammar.about.com/od/rhetoricstyle/a/lovemetaphors_3.htm

2. What is the relation between love and mourning? I am not referring to the mourning process following the death of a loved one, but to the role of mourning within a love relationship.

Sébastien

20) Varinia>Robin>Brendan

Dear Varinia

What touched me most in your performance was the way, at the end, you came towards us and made this kind of hesitant ambiguous gesture to the right and left - It felt like a mix between a potential indication of direction or a receiving of something, but it was the vulnerability of the gesture which I found interesting.. (unlike the one below which I include as a visual reference but not a very exact one, sorry)

So the Question is “What’s the importance of vulnerability in your research?

Definition of vulnerability from the Red Cross:
Vulnerability can be defined as the diminished capacity of an individual or group to anticipate, cope with, resist and recover from the impact of a natural or man-made hazard. The concept is relative and dynamic. Vulnerability is most often associated with poverty, but it can also arise when people are isolated, insecure and defenceless in the face of risk, shock or stress.
People differ in their exposure to risk as a result of their social group, gender, ethnic or other identity, age and other factors. Vulnerability may also vary in its forms: poverty, for example, may mean that housing is unable to withstand an earthquake or a hurricane, or lack of preparedness may result in a slower response to a disaster, leading to greater loss of life or prolonged suffering.
The reverse side of the coin is capacity, which can be described as the resources available to individuals, households and communities to cope with a threat or to resist the impact of a hazard. Such resources can be physical or material, but they can also be found in the way a community is organized or in the skills or attributes of individuals and/or organizations in the community.
To determine people’s vulnerability, two questions need to be asked:
• to what threat or hazard are they vulnerable?
• what makes them vulnerable to that threat or hazard?
Counteracting vulnerability requires:
• reducing the impact of the hazard itself where possible (through mitigation, prediction and warning, preparedness);
• building capacities to withstand and cope with hazards;
• tackling the root causes of vulnerability, such as poverty, poor governance, discrimination, inequality and inadequate access to resources and livelihoods.

REPLIES:

2) Brendan > Aela > Agnes

revitalise your personal blind spot

find your blind spot
when your blind spot dissappeared give him new life with a color of your choice
whisper something nice to your blind spot
place your blind spot somewhere in the space

7) esteban > Yaahri > Aela

“I I I I.... inteeeeeeennnnnd to sp...sp...speak of fffff...forms cccchhhhh...changed intoooooo neeeeeew entities” / "myyyyy sooooooul is ffff...ff...forciiiing meeeee to sp...sp...sp...speak offff bo...o..dies that ch...ch...changed intoooo neeeeew ffff...f...fforms”

8) Thiago > Pierre > Arianna

Hoarding
or
caching
in animal behavior
is the storage of food in locations hidden from the sight of both
conspecifics (animals of the same or closely related species) and
members of other species.
Most commonly,
the function of hoarding or caching is to store food in times of
surplus for times when food is less plentiful.
However,
there is evidence that some amount of caching or hoarding is done
in order to ripen the food, called
ripening caching.
The term hoarding is most typically used for rodents,
whereas caching is more commonly used in reference to birds,
but the behaviors in both animal groups are quite similar.
Hoarding is done either on
a long-term basis
or on a short term basis,
in which case the food will be consumed over a period of one
or several days.
There are two types of caching behavior:
larder-hoarding, where a species creates a few large caches which
it often defends,
and scatter-hoarding, where a species will create multiple caches,
often with
each individual food item
stored in a unique place.
Both types of caching have
their advantage.
Most species are particularly wary of onlooking individuals during
caching and ensure
that the cache locations
are secret.
Not all caches are
concealed however,
for example shrikes store
prey items on thorns on branches in the open.
Although a small handful of species share food stores,
food hoarding is a solo
endeavor for most species, including almost all rodents
and birds.
They hoard their food supply selfishly, caching and retrieving the
supply in secret.

(from the definition of "Hoarding (animal behavior)", Wikipedia)

13) Luiza > Juan > Anouk

I am using a score from Anna Halprin, an American dance artist to describe this image to answer Juan’s question. The score is: I see,I feel, I imagine. I like the use of I, the subjective point of view and that the verbs, to see, to feel and to imagine are touching three layers of awareness: the body layer, the emotional layer and the mental layer that is imagination.

I see a sculpture made of terra cotta. I see a head, a terra cotta head, a bold head. I see the head of a baby. I see only one ear, a broken ear. I imagine that the ear lobe was very long before it broke. I imagine that it can break. I see that it is fragile. I imagine it is fragile. I see some shadows. I see holes. I see that the holes have different shapes. I see a big open hole; two small ones next to each other and two other almonds shape ones that are not placed symmetrically. I see a mouth, two nostrils, two orbits. I see there is no eye in the orbits. I see that the holes are not deep. I see another mouth in the mouse and one other orbit in the right orbit. I see a mask covering a face. I imagine someone else face behind the mask. I feel intrigued. I feel that I want to see that face behind. I feel that I want to uncover that face. I feel that I will find another layer behind this layer and another one and another, an infinity of layers. I imagine layers and layers and layers of faces on top of each other. I imagine myself falling into the hole, falling through the mouth. I imagine myself shouting while I fall. I imagine diving into layers of generation. I see that the mouth of that face that I imagine behind the mask is slightly open. I see the teeth of this person. I imagine it is a man. I imagine he is cruel. I imagine he is older. I imagine he is tense. I imagine that he want to appear younger by wearing this mask. I imagine plastic surgery. I see an expression that has been frozen. I imagine death. I imagine that the mask is shouting. I imagine he is shouting because he is in pain. I imagine it is the moment of his death. I imagine it is the moment of its birth. I imagine a rebirth. I imagine his first shout. I imagine the sound of it. I feel mesmerized and terrified. I feel goose bump on my skin. I feel tension in my guts. I imagine this child is my child. I remember his two eyes looking at me from below in the water.

I see the irregularity of the terra cotta. I imagine myself making this mask with my hand. I imagine myself touching the surface. I feel touched by this material. I feel inclined to touch it. I imagine myself making this mask. I imagine the sound of the humid clay while I mold it. I imagine the dance of my hand adapting to the material. I imagine that the clay is molding me. I imagine wearing the mask. I imagine I would be someone else then. I imagine the mask as some power. I imagine that if I wear this mask, I will make a trip back in time. I imagine I will revisit ancient memories. I imagine myself diving into the abyss of my memories. I imagine reliving my ancestors, my previous incarnation. I feel scares of becoming the cruel man if I wear it. I feel the sensation of the mask on my face. I feel it is cold. I feel that it does not fit. I imagine myself moving the sculpture to see it from another angle. I see the point of view of the photographer that took the picture. I see blue grey background. I imagine that the camera is Iike a mask. I imagine it is another layer in front of the face of the photographer. I imagine the photography as a mask, as a layer that covers something else. I imagine the photography of the photography of the photography. I imagine a “ mise en abyme”. I feel myself looking for what is behind. I feel myself wandering if there is anything behind. I feel myself wandering if there is anything at all.

20) Varinia>Robin>Brendan

So what I would say is that, in a way, there is nothing to see,

nothing really, there’s nothing to really see, if you are looking at it, as you do.

“Look there’s nothing to see. Look what you see is so real.

Look, if you don’t look you’ll make your own expectations,

you’ll make your own desire.”

“It is as if I opened my shirt, my shirt at the door of my bedroom, saying leave me alone,”

(silence accompanied by time)

(taking position in the recline)

“You bastard looking at me crying. I won’t give you a tear.”

“I won’t give you a single tear.”

“you watch the painting”

“and I don’t believe you, you mock- this illusion”.

Illusion.

“There is nothing to see, pass your way,”

“ l’indécence du regard, est de plus en plus morne.

Tout cela, à beaucoup entre vous donne les cornes”

The indecent look becomes increasingly more and more bleak.

All this gives you a lot between the horns-

“and you will never say hi to puberty the same way again.”

“L’ indecence a voir avec la mort des larmes”

Indecency even with the death of tears.

(sounding and speaking more gentle)

“And I tried, I tried, I tried-

to say that things can be hidden. Not for the good but for the highest level.

I know that I didn’t do so many things at the end. But I still think I did too much.

I have the time to think, I have the time to discover, I have the time to touch, I have the time to untouch, I have the time to detach, I have the time to”-

“where as polite or not-

and grey in the silk ground

of flower bond

b-o-n-d.

for thinkers shouldn’t be so much. (so many)

they are confusing the whole(hole)-

structure."

18) Lili > Agnes > Robin

what is a long-distance touch and what could it stimulate?

Light-Touch

“It is possible that we are rare, fleeting specks of awareness in an unfeeling cosmic desert, the only witnesses to its wonder.

It is also possible that we are living in a universal sea of sentience, surrounded by ecstasy and strife that is open to our influence.

Timo Hannay, publisher

the term light sometimes refers to electromagnetic radiation of any wavelength, whether visible or not.[4][5] In this sense, gamma rays, X-rays, microwaves and radio waves are also light.

Like all types of light, visible light is emitted and absorbed in tiny "packets" called photons and exhibits properties of both waves and particles. This property is referred to as the wave–particle duality.

https://en.wikipedia.org/wiki/Light

We are dead stars looking back up at the sky, the Iron in our blood and all the elements that make up our bodies were created in a Supernova explosion.

As Humans we tend to think of the stars as eternal, but the stars will all burn out someday, there's only a certain amount of stellar fuel- Hydrogen, and the Stars are burning through it, and the stars, as we know them will all eventually die out, (in some trillions of years), and the universe will be dark for the rest of time.

We're actually living in a potential Eden right now, in a time when this 10 billion year live thing 'the sun' is pouring down free energy, we are using it , we are evolving, we are becoming sentient beings who are able to look back out at the universe from where they came.

Starlight will only be there for the shortest span of the universe's history and then everything else will be dark, someday I wonder if people will have myths about the days when stars rained down free energy and sunlight on the planet."

Nasa Astronomer Dr. Michelle Thaller.

http://www.boreme.com/posting.php?id=40047#.Vq-PNUtnGDU

Hang on this connection is breaking up
You are only coming through in waves
Your lips move but I can't hear what you're saying

When I was a child
I caught a fleeting glimpse
Out of the corner of my eye
I turned to look, but it was gone
I cannot put my finger on it now

David Bowie/comfortably numb

physicists brought light to a "complete standstill" by passing it through a Bose–Einstein condensate of the element rubidium.

The popular description of light being "stopped" in experiments refers only to light being stored in the excited states of atoms. During the time it had "stopped" it had ceased to be light.

https://en.wikipedia.org/wiki/Light

Touch: embrace, lick, palpation, stroke, feel,

Touch:pat, fondle, hit, tactility, touching,

Touch: petting, push, caress, taste, kiss, rub, taction,

Touch: stroking, scratching, hug, blow, grope, feel , peck

Touch: to put the hand, finger, etc., on or into contact with (something) to feel it:

nce.com/browse/touch

Touch: one of the five senses along with taste, smell, hearing and seeing, is defined as the act you do when you hold, caress, feel or otherwise encounter something with your hand.

Touch: to lay the hand on (a person with scrofula), as some kings once did, to effect a cure

Touch: to arouse an emotion in, esp. one of sympathy, gratitude, etc

http://www.yourdictionary.com/touch#JSV8WyareZKbTFwD.99

Touch/ Somatosensory System: Pain receptors: nocireceptor. "Noci-" in Latin means "injurious" or "hurt”. these receptors detect pain or stimuli that can or does cause damage to the skin and other tissues of the body, tissues of the body.

Touch: There are over three million pain receptors throughout the body, found in skin, muscles, bones, blood vessels, and some organs.

Touch: Pain receptors can detect pain that is caused by mechanical stimuli, like cutting into the surface of the skin with a knife, thermal stimuli, like burning the layers of your body with a blow torch, chemical stimuli - like swallowing a poison and emotional stimuli, like having your heart pierced by another.

RobinAmanda

Touch: When you were born, oxytocin helped expel you from your mother’s womb and made it possible for her to nurse you..As a small child, you enjoyed your mother’s and father’s loving touch because it released oxytocin in your body

https://www.psychologytoday.com/blog/the-mind-body-connection/201309/why-we-all-need-touch-and-be-touched

Touch: sensory neurons are triggered by specific stimulus such as pain, for instance. This signal then passes to the part of the brain attributed to that area on the body—this allows the stimulus to be felt at the correct location.

https://en.wikipedia.org/wiki/Somatosensory_system

Sound bed for text: Soy el punto negro que anda.m4a.download

KEYWORDS: goo, internal communication, sensible mass, timing, two, materiality, skin, Imagination, flux, fusion, bite,

REPORT: It's exiting, we are getting somewhere different from where we had started. Starting next Wednesday we will be cooking for each other. We are asking questions to each other that we would never be asking otherwise, pulling potentialities out of each others proposals. We are stepping out of what we knew, of what we felt was our own interest. Isn't it exiting when suddenly we find ourselves liking things we would never have expected to like before? Isn't it surprising to be all of the sudden disliking things you would've thought you already loved? Yes, I feel it changing, it's coming, we're are stepping into something beautifully complex! Oh, it's exiting, we are stepping into strange fields! Oh, so exiting, these dangerous fields that soon we might call common ground!

project

Bubble Score

BUBBLE SCORE SESSION #4 11 January 2016
posted by: Agnes Schneidewind

03 February 2016

PARTICIPANTS

Isabel, Agnes, Esteban, Christian, Lili, Anouk, Robin, Lilia, Arianna, Aela, Brendan, Juan, Luiza, Sana, Tinna

P> Q >R

1) Isabel > Aela > Juan

2) Esteban > Sana >Tinna

3) Arianna > Christtian > Esteban

4) Sana > Luiza > Lilia

5) Luiza > Anouk > Sana

6) Christian > Brendan > Christian

7) Anouk > Lili > Luiza

8) Brendan > Juan > Agnes

9) Lili > Isabel > Aela

10) Agnes > Esteban > Arianna

11) Juan > Tinna > Lili

12) Aela > Lilia > Isabel

13) Tinna > Robin > Brendan

14) Robin > Agnes >Anouk

15) Lilia > Arianna > Robin

QUESTIONS:

1) Isabel > Aela > Juan

Isabel, in your performance, you set up a space with a candle and a pendulum while reading a text that sound very precise in a scientific way. I then wonder how do you relate science and mystic in your work...

Here an extract of one of my former text : ‘ d’une étrange manière il me semble que la science - dans l’impossible dépassement de ses limites - finisse par regarder en. / ' in a strange way, science – ceaseless facing its inability to reach boundaries – ends up looking toward '

This sentence is for me the metaphor of the endless research of knowledge, the endless will to know... And at some point when this anxious infinity reveals itself to the researcher, the only peaceful answer he/she can draw, takes the aesthetic of the mystic.

Here is my question: in regard of emotional truth, is there, at the end, any difference between scientific and mystical knowledge ?

2) Esteban > Sana >Tinna

dear Esteban

What you created as a stage for love, loss and time, is infinity.

A circulation with no beginning and no end, a loop, an endless abyss, a lifetime process of gaining and losing, birth and death.

You insert colors to this infinity, yellow, blue, green, purple....

Also the words are there and the silence, the hesitation and certainty, the memory and desire,

What covers the distances?

3) Arianna > Christtian > Esteban

Dear Arianna,
part of the question you were answering was:
“Who do you become by imitating animals and what effect does it have on society?”

Your slide show told a story about gathering food, catching behaviour and solo endeavours of rodents and birds. These creatures are so small that they can live inside a regular human meal.
Considering taste, texture and durability; what kind of meal would you like to live in?

4) Sana > Luiza > Lilia

Dear Sana,

Your works always take me somewhere else, I always feel in an ancient something, even when you use the latest geo technology, there is something about the way you propose things, your connection to your language, memory, that triggers me into a nostalgic sadness, not really sadness, but I always fell kind of blue afterwards. During your performance I kept remembering myself of the places in Rio which have nature related names, and a few of them the same names you read us, and thought it funny that if I was to tell you about them, of course we would meet each other in the English language. And so, different streets, in very different places, meet each other within language.

I’m not sure what I want to ask, if it is “what do you think is the story behind displacement”? Or, if it is “are we always wanting to be in two places at the same time"? But I guess that maybe these two questions can meet somewhere, so I'll let Lilia take us forward here :)

x

Luiza

5) Luiza > Anouk > Sana

Dear Luiza , when I saw your proposal, I immediately thought of an old french movie 'Le passe muraille' from Marcel Aymé. My question is an extract of this movie. It's in french. I like that you don't speak the langage and can only get information from the images, body langage, expression and sounds . Enjoy, Anouk

[embed]http://www.youtube.com/watch?v=Sir3rG5AW5Q[/embed]

6) Christian > Brendan > Christian

It worked. Q and Captain Picard's answer to Hamlet. During the bubble feast, i asked you a bit about the ShakesTrek text that you presented and read. And you let me know that your father lives very near the castle wear Prince Hamlet in Shakespeare's play was said to have lived and the great tragedy takes place. In fact you can see Kronborg Castle from your father's window, placed strategically on the extreme northeastern tip, at the narrowest sound between Denmark and Sweden. I can picture it easily, simultaneously sinking and rising in the mist and taking its forms in the changing sun and moon lights.

The castle has been immortalized by fiction.

Christoffer_Wilhelm_Eckersberg_-_View_north_of_Kronborg_Castle_-_Google_Art_Project

I wonder if when you look out your father's window if you are even interested in this castle? Or if you find elements of this view, this landscape, that are richer and more interesting, and maybe hidden by its presence?

With your interest in landscape and sound. I wonder what this place could sound like, given your tools for video and music. Perhaps a score.

I return to the geographical description of this setting for the specificity of my question: it exists "at the narrowest sound between Denmark and Sweden". What is this narrowest of sounds, that makes up the common ground between your Father, Hamlet, Sweden, Denmark, marked and protected by the castle.

7) Anouk > Lili > Luiza

Inspired by the following few lines from Nigel Thrift´s writing on affect and thinking of the filling aspect of your score - filling that head and mask with your projections through observations, perceptions, imagination:

„Formed, qualified, situated perceptions and cognitions

fulfilling functions of actual connection or blockage are the capture and

closure of affect. Emotion is the most intense (most contracted) expression

of that capture – and of the fact that something has always and again escaped.

Something remains unactualised, inseparable from but unassimilable to

any particular, functionally anchored perspective. That is why all emotion is

more or less disorienting, and why it is classically described as being outside

of oneself, at the very point at which one is most intimately and unshareably

in contact with oneself and one’s vitality. . . . Actually existing, structured

things live in and through that which escapes them. Their autonomy is the

autonomy of affect.

The escape of affect cannot but be perceived, alongside the perceptions that

are its capture."

this is my question: How do you manage affect in your work or relate to it - more straightforwardly - what is it that escapes and is unactualised within you research - purposefully so - fabricating that escape or without your direct control?

What is the relation between how you perceive affect and how you transmit it to your audience?

8) Brendan > Juan > Agnes

The question develops as a code - contribution to Brendan’s Image by adding more images and words…

A.Etant Donné by Marcel Duchamp

B. A random image that Google gives when you type “Histoire de l'œil” by Georges Bataille

The word Acéphale

Departing from a fragment of the text presented by Brendan…

“Where as polite or not

and grey in the silk ground of flower bond

b-o-n-d.

for thinkers shouldn’t be so much.

(so many) they are confusing the whole(hole)- structure”.

I would like to ask you also with an iconic Image

What dust means in your practice?

Dust Breeding, Man Ray and Marcel Duchamp, 1920

9) Lili > Isabel > Aela

Dear Lili:

Itchy sensations arouse in my theets. My tung was reading invisible stuffed letters. Yet, my voice was fenced, replaced by visceral sounds, feeling congested. How much are congestion and viscerality intertwinged in your practices?

10) Agnes>Esteban>Arianna

Dear Agnes,

After your text/performance, I have a somewhat enigmatic quote and an image as questions:

"You never look at me from the place from which I see you" J, Lacan

11) Juan > Tinna > Lili

Dear Juan. In your video you showed us a dung beetle rolling its dung, without ever seeing a result in its work, or seeing the end to the story of that beetle with its task. It was fascinating and hypnotizing to watch this machine at work without getting the satisfaction of seeing it succeed. To study its techniques and persistence when it was basically a status quo operation.
It reminded me of the fascination of kids ( and some grown ups) watching machines and people at work, at e.g. building sites, or trashmen collecting garbage etc. Why is that a common universal fascination - is it trying to understand a procedure, or to admire individual craftmanship ?

Question - Why do you keep on watching ?

12) Aela > Lilia > Isabel

Aela, on your answer to Yaari last week you stumbled up on the words: "my soul (/psyche) is forcing me to speak of bodies that changed into new forms".
It made me think about speech capacity as an autonomous entity. With not much knowledge about speech I remembered a book by Judith Buttler titled “Excitable speech, a politics of the performative” and stumbled myself on a notion of Austin that distinguishes “illocutionary” from “perlocutionary” speech acts. I think what you did was an illocutionary speech act. You were doing what you were saying. Changing your body and the language simultaneously while seemingly acting under a force or drive that governed you, trying to embody speech. The impossible task of coherence and union. I’m thinking of embodiment as the condition of the performative and performative being exactly what escapes. I’m interested to know Isabel what do you think about this and if this is a concern you have in your practice.

13) Tinna > Robin > Brendan

Tinna, It seemed to me that you embodied the narration of a medium who was acting as a channel between the dead and their relatives and friends in a seance-type situation. What interested me most about the text was the position of 1st person that you took, first as the medium describing how the person died , then becoming the dead person and speaking their words. By embodying their voices it seemed to me that they and you shared multiple realities- The reality of the context created by the medium, the reality of the voice that was being embodied, and the reality of your narration of these voices. It seems that the boundaries of our bodies are permeable and we can be possessed by a voice or voices. But this leads me to question the solidity of everything and what is the territory of a person or thing and their boundaries and is there a common space where all these things are stored. This all reminded me of Rupert Sheldrake’s theory of Morphic Resonance and the idea of a common pool of memories and knowledge. This theory sees the body and the mind not as centres (which can be possessed) but more as decoders, descrambler, receivers of information, information which is held in a common pool/cloud/sphere.

So my question here is: What is the importance of the role of the voice in your performance?

14) Robin > Agnes >Anouk

Dear Robin, I remember the word touch, repeating and commanding a horde of distorted words to pass through the world wide web in order to do what they are talking about: not to be understood but to touch. A long-distance touch that actually not only stretched the spatial distance. Echo and technology also caused a delay, a time displacement that doubled our five minutes effectively, very impressive! What do you think could be the potential of distortion in relation to time?

15) Lilia > Arianna > Robin

The way Focault describes the dynamics of the relationships of power in the excerpts quoted by Lilia made me think about weather forecast.

Immagine incorporata 1

"These relations of power are then changeable, reversible and unstable.", says F.

To me, this means that they are a matter of time - as much as the relationships of care and taking care are.

(taking) care $\approx$ (taking) time $\approx$ power relations

Time is the variable that allows us to think about power and care as entire complex multidimensional and changeable systems of forces.
They are processes. How do they transform? How to capture, even if momentarily, their movements and changes?
I am thinking about the weather forecast as a model to analyse them.
What scheme/function to use in order to process them?
How to register/record their patterns?

KEYWORDS: voice, resilience, "this is strange", flower-bond, death, out of reach, seeking the limits, animal, provocation, childhood

REPORT

research center

workshop

block 2015/III

The Bridge 11 September 2015
posted by: Elke van Campenhout

Adriana La Selva / Mika Juusela

05 October 2015

09 October 2015

This workshop is part of Adriana La Selva’s research on contemporary training methodologies for theatre. The beginning of the project concentrates on a deep understanding of physical practices which draw from the Theatre Anthropology vocabulary developed by Eugenio Barba, in order to question and push forward training principles devised by his group.

During this week of physical work at the a.pass, we will be looking at the principle of repetition from many different angles, in order to understand the creative possibilities of this tool and test philosophical and neurological notions developed around the theme. The main physical work concentrates on the training for the actor used and developed by the international ensemble The Bridge of Winds, a theatre group created by Odin’s actress Iben Nagel Rasmussen.

During its 25 years of existence, the group has developed a series of exercises to work with the actors scenic presence. These energy exercises may be simple on the outside but difficult to master. Exercises have common form, they are done in contact to the others, but at the same time the work is highly individual. It develops and demands a great amount of alertness, sensitivity and willingness to overcome ones physical comfort.

As a way of having a common theoretical ground (and developing practice-based research methodologies), the participants will receive previously to the workshop a paper Adriana has just developed on the theme, to be questioned in the practice.

Mika Juusela is an actor/director/pedagogue from Finland. He has been a member of the Bridge of Winds from 1999 and since then he has been teaching and performing with the group. In his own country Juusela is working in various projects (from performance and scripwriting to artistic research). He is also a founding member of Laboratorytheatre Fennica and publishes and translates theatre literature.

Practical: 05 to 09/10/15, from 10.30 to 16.00 (to be confirmed) @ a.pass, 4th floor Maximun 15 participants Bring your training clothes, a sense of discipline and a will for physical engagement.

performative publishing

Untouchable/Unacceptable/Intangible

SELF-INTERVIEW Elke - Elle 01 August 2015
posted by: Elke van Campenhout

Bureau d'Espoir

Abbeye de Forest

01 September 2015

31 December 2015

case of: Elke van Campenhout

INTRO:

Elle sings:

i am free to give

what anyway isn’t mine

the energy i suck from the earth

and breathe back into the other,

i am free to embody the powers of this city

oscillating with ideas

that enter my bloodstream and exit my body

amplified, ordered, and displaced,

i am free to vibrate with the desire of the other

that lets me discover my soul, my knowledge and my being

i am free to let go of fear of losing

what anyway wasn’t mine:

the identities i share with so many others

the security blankets of opinion, belief and good taste.

i am free not to be bound

by my dependence on respect, affirmation and flattery

i am free to be what i anyway always was:

a wave, a thought, a vessel or a tree.

Elke (a.pass researcher):

Elle, with the new project ‘Mobile MNSTRY’ you again tackle some of the issues you have been dealing with in your extended project Bureau d’Espoir already for some years: the recuperation and embrace of practices and terms that have been categorized, marginalized and recuperated by capital strategies.

For example: you worked on the mobilization of the concept of ‘anorexia’ in the Hunger and Anorexic practices as tools for rethinking our relation to the consumption of food, and our own place in the ‘food chain’ of capitalism. You worked in ‘Battery’ on the embrace of circumstances that are considered detrimental to the ‘healthy’ development of the individual: 21 days of imprisonment, hunger and lack of private space as a spiritual-aesthetic machine for the production of hope and change.

Now you propose the Mobile Monastery: a practice that is based on rethinking the monastic rule, the disciplining and deep experience of the everyday, introducing ‘poverty’ and social service (karma yoga) into the practice. Your proposals all seem to verge on the extreme, uncomfortable, and frankly, possibly moralistic. How do you plan to make this collective practice seem inviting to collaborators.

Elle:

Although it is often perceived as such, my practice is not one of asceticism. It is rather a practice of finding pleasure, or even liberation, in reducing the overall demand for entertainment and ‘keeping busy’ that order our daily realities. If I introduce the ‘poverty’ demand to the temporary monks in the MNSTRY, this is not so much an act of moralistic self-deprivation, as it is an invitation for an active and vitalizing rethinking of our relationship and dependence on money: on subsidies, a steady income, a minimum requirement of comforts and ‘good circumstances’ to work and produce in.

A lot of our thinking as artists and citizens is based on a conscious or unconscious fear to fall out of the grid of organized society, to become invisible to the powers that matter. What the Mobile MNSTRY proposes is to do exactly that. To live without everything we think we need to be able to ‘live’, work, enjoy life, stay connected. By giving up on these things, we are able to install other connections to the city, the environment, our practice and other people. By taking away the markers of our social position (identity card, money, private space), we enter into another reality. A reality marked by a collective discipline, a shared purpose, an outward orientation. Together we rethink what it means to be alive: what kind of practices can keep us not only alive, but also charged, and aware of each other and the outside world.

The Mobile MNSTRY (which you can read as Monastery, but also as Ministry, or Monster-y), is an exercise in pragmatic ritualism: it opens up a space and time to reorganize our attachments and preconceptions to capital values. To make space for other ways to mobilize time, space and artistic practice, away from the confinement of the studio, the artistic workspace. To test our knowledges on another playground of society: to see what it is we can do with what we think we believe in.

Elke:

You could say that you try to rethink the economies of desire that rule our everyday lives. Making use of very diverse practices borrowed from spiritual body work, inventive object design, philosophical reconceptualization and artistic practice experience. But at the same time this ‘economic liberation’ is presented as quite a disciplining practice: proposing collective day rhythms, the denial of private space, limited resources to work with. In that sense, your practices might also seem old-fashioned, frugal, and out of tune with the individual freedom of the artist/collaborator/citizen to fill in their lives in a flexible, creative and singular way.

Your collective practice environments seem to stand in stark contrast to the contemporary ideology of flexibility, choice, individual creativity. In the arts field, in particular, any sense of pre-set rules or limitations to the practice are often labeled as ‘power games’ or even as ‘fascist’, a word that seems to fit any kind of disciplined practice these days.

Elle:

Yes, but this term has also been hollowed out by its frequent, uncritical use. Funnily enough, it lost its meaning exactly through the banalization of the term in so-called critical discursive environments that, by seeing fascism everywhere, actually disempowered the term completely. If fascism is everywhere, then actually it becomes life itself. If fascism is but a strategic stab in an intellectual debate to disarm the opposition, there is no serious consideration for the all-too-real context in which fascism took form as a societal transformational power. Such a ‘metaphorization’ of the term, which makes is applicable to all circumstances in which a play of hierarchical oppositions of power are at stake, is nearsighted, and cynical.

Elke:

Let’s say that by ‘fascism’ I mean a specific coming together of Beauty, Order and the practice of what I would call the Physical Sublime, that is often created by suffering, or disciplined bodies. Or maybe rather, the dual mechanical and massively reproduced political aesthetic organization that bases itself on Beauty and Order, and produces the violence of exclusion and exhaustion in its wake. Off course this term can not be interpreted separate from its historical contexts, and the often violent mass effects it produced. But whole generations of leftist critical thinkers have grown up in the shadow of the stormy historical heritage of the 20th Century, and their historical awareness of the traps of combined ideology, idealism and organization have made them hyper-sensitive to the telltale signs of power abuse or disbalance, but also of the uncritical embrace of Beauty as a bourgeois pacifier of unrest, revolt or social struggle.

In the wake of the 20th century, modernisms, fascist and communist critical strategies, a lot of aesthetic strategies have become suspect. Loaded with historical weight: be it romantic escapism, political incorrectness, social exclusion, uncritical acceptance of the bourgeois order, the crash and recuperation of the ideals of the 1960’s, and what more. What has been constructed however, out of the rubble of broken ideals, is a discourse police that has made a significant part of the aesthetic vocabulary off-limits, and brandished as naïve at best, hypocritical or ‘f...t’ in the worst cases.

My question is now if maybe it is not a time to dive back into that long-forgotten dictionary of terms and see if it is not high time to rescue some of them, reactivate their power, and make them speak out another reality, another world view, than the ones they have been associated with. It is my impression that we have gone through an every-expanding exclusion of possible terms to think our realities, a progressive retreat into the trenches of a politically correct aesthetic-political discourse that is now keeping us hostage to ideas that are no longer capable of creating worlds that we actually would wholeheartedly consider to live in. What critical discourse, or at least, the particular critical discourse I’m addressing now has come to establish (which, to be clear, was not always the case) is a state of feeling constantly under siege, beleaguered and in mortal danger of recuperation of any of our bright ideas by the corporations that be.

Instead of this kind of Repressive Criticality, or the Discourse Police, I would like to see a new wave of criticism come to be that is mainly creative: a creativity produced through a clarity of practiced conceptualization and experienced practice, that would create realities in its wake. A criticality that would not be afraid of being labeled as naïve, old-fashioned or uncritical. Since, frankly, the Discourse Police has produced a toxic reactionary environment for practicing art and politics, that is blind for the potential of other ways of doing, speaking and creating the worlds we live in.

Elle:

Aho. (smiles)

It is time to reconceptualize our concepts. Not by fleeing from them in horror, but by accepting them in all their confusing associations, radical unsuitedness, and therefore irritating potential. Beauty for me is not about Order, but about Orgasm. Beauty appears at the confluence of the experience of the interior and exterior, the experience of the self expanding into that what seems separate to it. Unlike the fearful trepidation in front of the Sublime, this beauty is nothing if not powerful, energizing, and emancipatory. To know you are connected, you are part of the whole, dissolves the fear of exclusion. Orgasmic Beauty, in that sense, is a tool to overcome alienation THROUGH alienation, a kind of homeopathic medicine. It is overcoming the doctrine of individuality that has captured and narrowed our desires to the handkerchief-size of a self-realization wellness project. I think we can do more with the energy of our desires than this empty craving for self-fulfillment.

I was just reading this rather interesting paragraph about sexuality, which might clarify what I mean with this orgasmic quality:

‘Sex, for its part, likes nothing so much as mixtures. Mixtures of skins, salivas, humors, organs, words to the point of delirium, images, as well; sex makes do with anything, can put everything to use. (...) Sex is not the body. It is even the forgetting of the body. It is what makes us, in jouissance, feel desire, or sadness, excitement, fear, longing - everything about the body that is not ‘the body’, that is, flesh. When the body becomes world, landscape, moor, sand, language, collage, collapse, memory, the entire body is convoked as other than flesh. Other indeed, for it is a matter of otherness, for philosophy as well as for sex. Their history is the same, like two sides of a single coin stamped with the seal of that recognition.’

Just like Criticality, indeed can be rethought as Creative Clarity, a courageous step into the unknown potential of concepts that are constantly redefined and tested through practice. And this goes for all terms that have been derided, labeled as unfashionable, and banned out of our life practices. ...

There is a big confusion in my practices indeed, especially around notions of self-organization, freedom and discipline. Off course this is due to the superposition of two different practice ‘myths’: the one of artistic research and creation, and the one of transformational ‘spiritual’ body practices which i started to use as ammunition, as weapons in my struggle to overcome the inertia that was keeping a lot of artists hostage in regard to the workings of contemporary capitalism: they felt their tools, their creativity, their imaginative powers had been largely recuperated by marketing, advertising, and the overall economy of affects that produces desires through the production of ever-more empty containers for the construction of ever-more ‘individualized’ selves. The artist-individual therefore has become wary of his/her ‘individual’ power, since individuality in itself has become suspect as a commercial construction of Capital. And rightfully so.

What I try to do in my practices is to liberate, to unveil, to come to a nude understanding again of what is the non-produced power of the self. And this can, paradoxically, only be done through the stripping away of the presumed ‘personal’, or ‘hyper-individual’ layers of comportment, habits, and convictions. Temporarily! To make other potentials visible. And as such, to rephrase freedom not as a freedom from, but a freedom FOR. FOR a collective project, for a shared dream, for a collectively supported change.

BUT, and this is very important to understand: this change is not a collective ideology as the ones that supported the communes and collective of the 1960’s and 1970’s. We do NOT have to agree on the world-supporting myths of political affiliation, religious normativization or economic regularization. At least not in Bureau d’Espoir. We only temporarily agree on a scored practice of time and action. And on linking this practice to an outside world. In this sense the Mobile MNSTRY is not built on stable grounds of conviction. While starting out with a proposed score, throughout the project, this score is bit-by-bit transformed by the collaborators, based on their individual myths and dreams, which we then begin to share through our bodies, and ending up with a monastic score that is probably far detached from the original proposal.

Elke:

Do you consider Bureau d’Espoir to be an activist cell? Do you see yourselves as producing instruments, weapons to fight affect capitalization. Are you a Warrior of Desire?

Elle:

Why do you ask me things you already know the answer to? Why do you need me as an excuse to say what you can not accept yourself saying? Why is Elle so much alluring, sexy and attractive as figure of flight for you? Why do you distrust your own desire so much you can not allow it to carry your name?

Elke:

Last night I spoke my name and there was no one there. The sound echoed in the long corridors but I could feel the house was uninhabited.

Elle:

Don’t get mystical on me. Don’t pose fake questions. Don’t play the ignorant. Practice what you know.

Elke:

(silent)

Elle

(drunk):

to the gathering of all people that can toast to the liberty that appears out of nowhere.

to the liberation that doesn’t need anything

that doesn’t need to be acquired

but that just appears in the middle of a conversation

a touch

a cup of coffee.

to the enchantment of getting lost in the situation and finding

there is no place like this place.

to the flight of folly that connects you to my projections

to the me i can only be through you

to the you that is here without expectations

to the we that will never be formed

to the air that keeps us from being glued together

as one big blob sharing everyone’s smells, headaches and anxieties

to the air that allows me to keep my distance

to the floor that supports my position

to the gravity that keeps me down to earth

to the sky that still hasn’t fallen on my head

and keeps on not doing so day after day

to the microbes that keep on digesting my food

to the hairs on my arms that allow me to feel the wind moving on my skin

to the hairs everywhere on my body for reminding me i’m an animal

a rabbit, a deer or a worm. well, maybe not a worm.

to your unhappiness that reminds me of my own good luck

to your ravings that tell me i should slow down

to your madness that tells me i haven’t seen nothing yet

to the streets that keep cars from crashing into houses, or people, or trees

to houses that keep people from crushing into each other

to walls for protecting our privacy

to carpets for muffling our sounds

to tables for keeping things from falling on the ground and messing other things up

and creating chaos

to clothes for giving me something to imagine

to no clothes for giving me something to imagine

to touch for allowing me to live in my imagination … … ...

24 HOURS LATER

Elke:

The Mobile MNSTRY is part of a bigger social-artistic neighborhood project, called Re-Commerce, in the commune of Forest. In what way do you consider the MNSTRY to fulfill a social engagement?

Elle:

The Mobile MNSTRY (Monastery, Ministery, Monster-y) is a collective location project, organised in and around the previous Abbeye of Forest. The MNSTRY will install a temporary (monastic) community that lives and works within a limited area, following a shared time score and accepting the rule of poverty for the duration of the workshop.

During this time all activities of the MNSTRY will be organised within the public contexts of Forest, and developed as an open invitation to the neighbourhood and passers-by. During the workshop the time score of the MNSTRY will bit by bit start to change: the original ‘monastic’ score will be taken over by the members of the community, who will start to decide on what there is to be done, what we will spend our shared time on, and what is it that is needed today, here, and for whom.

The workshop is part of the larger project Cité d’Espoir (part of the REcommerce social-artistic initiative, organised by Bains Connective) which develops a constant practice for about six weeks (starting half October) with intense public moments during the weekends. The Mobile MNSTRY starts out with one member and through a call on the internet, the development of the workshop but also through local advertising the community starts to grow.

The ‘cité’ of the Abbaye will be renamed ‘Cité d’Espoir’ and will house the artists and their guests, supporting their ‘monastic’ practices. Cité d’Espoir will develop into a social meeting place, with a silent space to hang out, daily soup dinners, a library and regular ritual and other activities. The temporary monks start to develop their practices on the basis of poverty, social service and artistic transformation. Neighbours and interested people can pass by to have a personal ritual made for them, but we also want to involve groups and youngsters to develop group public rituals with us, based on their needs and visions. For example, we develop mourning rituals for pets or family members, light rituals for those who can not stand the cold anymore, love rituals for the lonely, political change rituals for the disengaged, etcetera.

We also give short-term ritual training workshops: how to develop your own rituals, how to gather material for your rituals, based on the Psychomagic methodology of Jodorowsky, or the artistic methodologies of the temporary monks. The silent café in the Cité d’Espoir offers free tea and something, and would become the starting point for all projects. The monks would sleep on the premises and be available most of the time for a talk or a ritual ‘guidance’. On Sundays there is also a kind of ‘service’, which is not religious but only aims at developing an alternative ‘common’ event for the neighbourhood in the margins of the market.

GONÇALO PENA - drawing askew 27 May 2015
posted by: Nicolas Galeazzi

Having trouble seeing this email? Please see the online version here
drawing askew Master Class by GONÇALO PENA SAT 30 MAY 2015 12.30 to 3.30pm organized by a.pass / @ Aleppo – Dexia Art Centre – Schildknaapstraat/Rue de l’Ecuyer 50, 1000 Brussel Sign up for this event. !!few places left!! The Proposal The concept of the workshop is, after a careful reading of the text beneath, to devise a meaningful action focussing on the perceived gap in the flow of the current system politics and technics, which could lead to the premature extinction of life on this planet, our universe and every memory of it. This device should be thought as “meta-revolutionary”; i.e. attacking from within the revolutionary flow of the allied powers of technics and capital. This action, sabotage, construct, accusation is done as a dry run, a kind of dummy crash test. Using any tools, concentrate in a group of several A4 formats your interpretation of a “vertical” or “meta-revolutionary” investment on the techno-capitalistic maze. It could range from text into video stills, passing through drawings, schemes, maps, a score or performance instructions. Duration: 3 hours; participants max. 15 With the conscious danger of falling back into romanticist politics and trying to avoid this trap, I would like to take up this idea of an ethical or even several ethical lines to think drawing as one of the tools we have to challenge politics of smoothing and soothing the collective body into mindless consumerism. It is important to state that this collective body still has a human multitudinous and restless soul, from which annoying and frequent twitches call for permanent police vigilance. Moreover this body comes out of the box including technology and complete ecosystems. So there comes a time when the soul struggles and seems itself forced to draw painful lines of choice, discovery, and the recovery of concepts and criticism. Theoretically I searched for a possible realm of production to cope with these requirements; to fight for the survival of the soul, in a vast temple contained within the language treasures, and against fatal deterritorialization posed by blind profit and fear of death, the main drive for the technological twilight of difference. As such my hypothesis followed the non-official Marxist approach to the birth of Design. In this version, Design appears as a consequence of the opening between the capitalist/investor and the workforce in the manufacture stage of the base structure, during the eighteenth century. In the void posed by the disappearance of the workshop master and appearance of the unskilled and malnourished workforces of the modern proletariat, someone was simply needed to define the “life form” of the product. The material history proceeds to create these openings in which ethics in the shape of rational decisions, intuitions, fears or desires are invested. The first professionals were infused with the urge to contribute to optimze selling performance and industry profit but others, as William Morris and Robert Owen raised themselves above these needs and thought alternatives created by craft and socialism. Contrary to this political view, the all-pervasive and everyday dominating concept of Design, drawn heavily from art history is generally tainted with a functionalist aestheticist teleology, so that to follow the Marxist argument, focusing the ethics upon these openings briefly unchecked by the tightening grid of technocracy, requires newcritical coping concepts. We can now recall the intermingled relation between revolution and order to develop it a little further. “Order” can be thought as an investment of language, through design and technical manipulation, from within the system to regain sense and control of experience. This orderly effort of drawing a line in the “chaos” can be defined further by another new concept. The old French concept of “Revolution”, now an orphaned concept is taken over by a kind counter-revolution or better called “meta-revolution”. Meta-revolution is a meaningful action placed over the common revolutionary events, like for instance the galloping technological development. The structure of this meta-revolutionary actions can be given by a kind of absent god in language, an imperious demand comes from a higher plane revealed by poetry or a heightened clairvoyance on processes. So, Meta-revolution is a production aimed and vertically inspired by a God/summa artis, on “openings” that comes to be perceived through the revolutionary stretching of the reality fabric fed by capital and technology. Meta-revolution is aimed at a dynamic flow of seemingly unstoppable events, and not, like the classical Gramscian concept of revolution, a hegemonic consequence aimed at a decaying systemic status, like an old political regime or better, a decaying macro-economic system. Following Heidegger, these so called “openings” are the results of the disclosure brought forth by the work of art. This conservative view can be eschewed as long as we sustain a critique into the limited role or the art world in this case and herald a wider participation of the critical mind through writing, plotting, mapping, drawing from experience in the world. The orientation of the intellectual in this effort creates an example from where to draw design investment with a political purpose for common survival. Biography Gonçalo Pena was born in Lisbon, 1967. He works as an Artist in various media but mainly painting, based in Lisbon and occasionally elsewhere. Recently a book was published with is drawing work in Mousse Publishing. With an extensive teaching experience. Currently his field of research in the context of a PhD, is about Design theory and politics.
a.pass p/a de Bottelarij Delaunoystraat 58-60/p.o. box 17 1080 Brussels/Belgium tel: +32 (0)2 411.49.16 email: info@apass.be web: www.apass.be

[a.pass] Master Class by Gonçalo Penna 27 May 2015
posted by: Nicolas Galeazzi

Master Class by

gonçalo pena

drawing askew

Sat 30 May 2015

12.30 to 3.30pm

organized by a.pass /
@ Aleppo – Dexia Art Centre – Schildknaapstraat/Rue de l’Ecuyer 50, 1000 Brussel

Sign up for this event.

!!few places left!!

The Proposal

The concept of the workshop is, after a careful reading of the text beneath, to devise a meaningful action focussing on the perceived gap in the flow of the current system politics and technics, which could lead to the premature extinction of life on this planet, our universe and every memory of it. This device should be thought as “meta-revolutionary”; i.e. attacking from within the revolutionary flow of the allied powers of technics and capital. This action, sabotage, construct, accusation is done as a dry run, a kind of dummy crash test.

Using any tools, concentrate in a group of several A4 formats your interpretation of a “vertical” or “meta-revolutionary” investment on the techno-capitalistic maze. It could range from text into video stills, passing through drawings, schemes, maps, a score or performance instructions.

Duration: 3 hours; participants max. 15

With the conscious danger of falling back into romanticist politics and trying to avoid this trap, I would like to take up this idea of an ethical or even several ethical lines to think drawing as one of the tools we have to challenge politics of smoothing and soothing the collective body into mindless consumerism. It is important to state that this collective body still has a human multitudinous and restless soul, from which annoying and frequent twitches call for permanent police vigilance. Moreover this body comes out of the box including technology and complete ecosystems. So there comes a time when the soul struggles and seems itself forced to draw painful lines of choice, discovery, and the recovery of concepts and criticism.

Theoretically I searched for a possible realm of production to cope with these requirements; to fight for the survival of the soul, in a vast temple contained within the language treasures, and against fatal deterritorialization posed by blind profit and fear of death, the main drive for the technological twilight of difference. As such my hypothesis followed the non-official Marxist approach to the birth of Design. In this version, Design appears as a consequence of the opening between the capitalist/investor and the workforce in the manufacture stage of the base structure, during the eighteenth century. In the void posed by the disappearance of the workshop master and appearance of the unskilled and malnourished workforces of the modern proletariat, someone was simply needed to define the “life form” of the product.

The material history proceeds to create these openings in which ethics in the shape of rational decisions, intuitions, fears or desires are invested. The first professionals were infused with the urge to contribute to optimze selling performance and industry profit but others, as William Morris and Robert Owen raised themselves above these needs and thought alternatives created by craft and socialism. Contrary to this political view, the all-pervasive and everyday dominating concept of Design, drawn heavily from art history is generally tainted with a functionalist aestheticist teleology, so that to follow the Marxist argument, focusing the ethics upon these openings briefly unchecked by the tightening grid of technocracy, requires newcritical coping concepts. We can now recall the intermingled relation between revolution and order to develop it a little further.

“Order” can be thought as an investment of language, through design and technical manipulation, from within the system to regain sense and control of experience. This orderly effort of drawing a line in the “chaos” can be defined further by another new concept. The old French concept of “Revolution”, now an orphaned concept is taken over by a kind counter-revolution or better called “meta-revolution”. Meta-revolution is a meaningful action placed over the common revolutionary events, like for instance the galloping technological development. The structure of this meta-revolutionary actions can be given by a kind of absent god in language, an imperious demand comes from a higher plane revealed by poetry or a heightened clairvoyance on processes. So, Meta-revolution is a production aimed and vertically inspired by a God/summa artis, on “openings” that comes to be perceived through the revolutionary stretching of the reality fabric fed by capital and technology. Meta-revolution is aimed at a dynamic flow of seemingly unstoppable events, and not, like the classical Gramscian concept of revolution, a hegemonic consequence aimed at a decaying systemic status, like an old political regime or better, a decaying macro-economic system. Following Heidegger, these so called “openings” are the results of the disclosure brought forth by the work of art. This conservative view can be eschewed as long as we sustain a critique into the limited role or the art world in this case and herald a wider participation of the critical mind through writing, plotting, mapping, drawing from experience in the world. The orientation of the intellectual in this effort creates an example from where to draw design investment with a political purpose for common survival.

Biography

Gonçalo Pena was born in Lisbon, 1967. He works as an Artist in various media but mainly painting, based in Lisbon and occasionally elsewhere. Recently a book was published with is drawing work in Mousse Publishing. With an extensive teaching experience. Currently his field of research in the context of a PhD, is about Design theory and politics.

reading session

Untouchable/Unacceptable/Intangible

Culture: The Universal Animal - Eduardo Viveiros de Castro 13 May 2015
posted by: Thiago Antunes

13 May 2015

I would like to start with a recapitulation of the substantive points made last Tuesday. The purpose of these lectures is to follow the implications of Amerindian "perspectivism": the conception according to which the universe is inhabited by different sorts of persons, human and non-human, which apprehend reality from distinct points of view. This conception was shown to be associated to some others, namely:

(1) The original common condition of both humans and animals is not animality, but rather humanity;

(2) Many animals species, as well as other types of "non-human" beings, have a spiritual component which qualifies them as "people"; furthermore, these beings see themselves as humans in appearance and in culture, while seeing humans as animals or as spirits;

(3) The visible body of animals is an appearance that hides this anthropomorphic invisible "essence," and that can be put on and taken off as a dress or garment;

(4) Interspecific metamorphosis is a fact of "nature" - not only it was the standard etiological process in myth, but it is still very much possible in present-day life (being either desirable or undesirable, inevitable or evitable, according to the circumstances);

(5) Lastly, the notion of animality as a unified domain, globally opposed to that of humanity, seems to be absent from Amerindian cosmologies.

Let us go back to the conception that animals and other ostensibly non-human beings are people.

Animism, or the projection thesis

You will have probably noticed that my "perspectivism" is reminiscent of the notion of "animism" recently recuperated by Philippe Descola (1992, 1996) to designate a way of articulating the natural and the social worlds that would be a symmetrical inversion of totemism.[37] Stating that all conceptualisations of non-humans are always "predicated by reference to the human domain" (a somewhat vague phrasing, it should be said), Descola distinguishes three modes of "objectifying nature":

(1) Totemism, where the differences between natural species are used as a model for social distinctions, that is, where the relationship between nature and culture is metaphorical in character and marked by discontinuity (both within and between series);

(2) Animism, where the "elementary categories structuring social life" organize the relations between humans and natural species, thus defining a social continuity between nature and culture, founded on the attribution of human dispositions and social characteristics to "natural beings";

(3) Naturalism, typical of Western cosmologies, which supposes an ontological duality between nature, the domain of necessity, and culture, the domain of spontaneity, areas separated by metonymic discontinuity.

The "animic mode" is characteristic of societies in which animals are the "strategic focus of the objectification of nature and of its socialisation," as is the case amongst indigenous peoples of America. It would reign supreme over those social morphologies lacking in elaborate internal segmentations; but it can also be found coexisting or combined with totemism, wherein such segmentations exist, the Bororo and their aroe/bope duality being such a case.

Descola's theory of animism is yet another manifestation of a widespread dissatisfaction with the unilateral emphasis on metaphor, totemism, and classificatory logic which characterises the Levi-Straussian concept of the savage mind. This dissatisfaction has launched many efforts to explore the dark side of the structuralist moon, rescuing the radical theoretical meaning of concepts such as participation and animism, which have been repressed by Levi-Straussian intellectualism.[38] Nonetheless, it is clear that many of Descola's points are already present in Levi-Strauss. Thus, what he means by "elementary categories structuring social life" - those which organise the relations between humans and natural species in "animic" cosmologies - is basically (in the Amazonian cases he discusses) kinship categories, and more specifically the categories of consanguinity and affinity. In La pensee sauvage one finds a remark most germane to this idea:

Marriage exchanges can furnish a model directly applicable to the mediation between nature and culture among peoples where totemic classifications and functional specializations, if present at all, have only a limited yield. (Levi-Strauss 1962b: 170)

This is a pithy prefiguration of what many ethnographers (Descola and myself included) came to say about the role of affinity as a cosmological operator in Amazonia . Besides, in suggesting the complementary distribution of this model of exchange between nature and culture and totemic structures, Levi-Strauss seems to be aiming at something quite similar to Descola's animic model and its contrast with totemism. To take another example: Descola mentioned the Bororo as an example of coexistence of animic and totemic modes. He might also have cited the case of the Ojibwa, where the coexistence of the systems of totem and manido (evoked in Le totemisme aujourd'hui) served as a matrix for the general opposition between totemism and sacrifice (developed in La pensee sauvage) and can be directly interpreted within the framework of a distinction between totemism and animism.

I would like to concentrate the discussion on the contrast between animism and naturalism, for I think it is a good starting point for understanding the distinctive stance of Amerindian perspectivism. I will approach this contrast, however, from a different angle than the original one. Descola's definition of "totemism" also deserves some comments, which I shall present for your consideration after contrasting animism and naturalism.

Animism could be defined as an ontology which postulates the social character of relations between humans and non-humans: the space between nature and society is itself social. Naturalism is founded on the inverted axiom: relations between society and nature are themselves natural. Indeed, if in the animic mode the distinction "nature/culture" is internal to the social world, humans and animals being immersed in the same socio-cosmic medium (and in this sense, "nature" is a part of an encompassing sociality), then in naturalist ontology, the distinction "nature/culture" is internal to nature (and in this sense, human society is one natural phenomenon amongst others). Animism has "society" as the unmarked pole, naturalism has "nature": these poles function, respectively and contrastingly, as the universal dimension of each mode. Thus animism and naturalism are hierarchical and metonymical structures.

Let me observe that this phrasing of the contrast between animism and naturalism is not only reminiscent of, or analogous to, the famous gift/commodity one: I take it to be the same contrast, expressed in more general, non-economic terms.[39] This relates to my earlier distinction between production-creation (naturalism) and exchange-transformation (animism).

In our naturalist ontology, the nature/society interface is natural: humans are organisms like the rest, body-objects in "ecological" interaction with other bodies and forces, all of them ruled by the necessary laws of biology and physics; "productive forces" harness, and thereby express, natural forces. Social relations, that is, contractual or instituted relations between subjects, can only exist internal to human society (there is no such thing as "relations of production" linking humans to animals or plants, let alone political relations). But how alien to nature - this would be the problem of naturalism - are these social relations? Given the universality of nature, the status of the human and social world is unstable, and as the history of Western thought shows, it perpetually oscillates between a naturalistic monism ("sociobiology" and "evolutionary psychology" being some of its current avatars) and an ontological dualism of nature/culture ("culturalism" and "symbolic anthropology" being some of its recent expressions).

The assertion of this latter dualism, for all that, only reinforces the final referential character of the notion of nature, by revealing itself to be the direct descendant of the theological opposition between nature and super-nature. Culture is the modern name of spirit - let us recall the distinction between Naturwissenschaften and Geisteswissenschaften - or at the least it is the name of the compromise between nature and grace. Of animism, we would be tempted to say that the instability is located in the opposite pole: there the problem is how to deal with the mixture of humanity and animality constituting animals, and not, as is the case amongst ourselves, the combination of culture and nature which characterise humans; the problem is to differentiate a "nature" out of the universal sociality.

Let us return to Descola's tripartite typology.[40] Given the nature/culture polarity, Descola distinguishes three "modes of identification" (these being our familiar triad of totemism, animism and naturalism), then three "modes of relation" (predation, reciprocity, protection), then an indefinite number of "modes of categorization" (left nameless and undetermined); the combinatorial possibilities within and across the three modes are not totally free. Now, I believe that the absence of any specification of the "modes of categorization" is more than a temporary vacancy (but I can always be surprised, of course); it points to a conceptual problem related to the definition of "totemism" used by Descola.

The typology seems to suggest, correctly I think, that the pre-eminence of the nature/culture opposition in our anthropological tradition derives from the joint privilege of the totemic and naturalist modes, both characterized by dichotomy and discontinuity (the first supposedly typical of "savage thought," the second of "domesticated thought"). Descola's emphasis on the logical distinctiveness of the animic mode - a mode he considers to be far more widespread than totemism - is intended to correct this distortion; it also destabilizes the totemism/naturalism divide and the nature/culture dualism common to both modes.

Descola appears to adopt an institutional reading of totemism, whilst Levi-Strauss had taken it as a mere example of the global style of the savage mind; the cognitive form exemplified by totemism is considered by Levi-Strauss as much more important than the contingent conceptual and institutional contents to which it is applied. We are accordingly led to infer that animism is also conceived by Descola in an institutionalist key, and that it would be then possible to reabsorb it in the sacrificial pole of the famous Levi-Straussian contrast between totemism and sacrifice, if we interpret it as a general cognitive distinction and not in terms of its somewhat ill-chosen institutional labels.

If I am right in drawing these conclusions, where does totemism stand? Totemism seems to me a phenomenon of a different order from animism and naturalism. It is not a system of relations between nature and culture as is the case in the other two modes, but rather of correlations. Totemism is not an ontology, but a form of classification - it would not belong, therefore, to the category of "modes of identification," but rather to that, left vacant by Descola, of "modes of categorization." The totemic connection between the natural and the social series is neither social nor natural - it is purely logical and differential. By the same token, this connection is not metonymic and hierarchical as is the case with animic and naturalist modes of relating and defining nature and culture - it is a metaphoric and equipollent relation. This would explain why totemism, as a form of classification, can only be found in combination with animic systems: even the classical totemisms suppose more than a set of symbolic correlations between nature and culture; they imply a relationship of descent or participation between the terms of the two series (Levi-Strauss called this latter relationship the "imaginary side" of totemism - but this does not make it any less real, ethnographically speaking).[41]

In sum, I believe that the really productive contrast is the one between naturalism and animism as two inverse hierarchical ontologies. Totemism, as defined by Descola, seems to be a different phenomenon. However, let us suspend our judgement till we explore more fully the notion of animism, for it may be the case that totemism and animism reveal themselves to be related by more significant similarities and differences.

Problems with projection

The major problem with Descola's inspiring theory, in my opinion, is this: can animism be defined as a projection of differences and qualities internal to the human world onto non-human worlds, as a "socio-centric" model in which categories and social relations are used to map the universe? This interpretation by analogy is explicit in some glosses on the theory, such as that provided by Kaj Arhem: "if totemic systems model society after nature, then animic systems model nature after society" (1996: 185). The problem here is the obvious proximity with the traditional sense of animism, or with the reduction of "primitive classifications" to emanations of social morphology; but equally the problem is to go beyond other classic characterisations of the relation between society and nature.

I am thinking here of Radcliffe-Brown's 1929 article on totemism, where he presents the following ideas (1952: 130-31):

(1) For "primitive man" the universe as a whole is a moral and social order governed not by what we call natural law but rather by what we must call moral or ritual law.

(2) Although our own explicit conception of a natural order and of natural law does not exist among the more primitive peoples, "the germs out of which it develops do exist in the empirical control of causal processes in technical activities" - we find here the "germs" of Leach's distinction between technical and expressive aspects of action, and perhaps also of Bloch's distinction between cognition and ideology.

(3) Primitive peoples (in Australia, for example) have built between themselves and the phenomena of nature a system of relations which are essentially similar to the relations that they have built up in their social structure between one human being and another.

(4) It is possible to distinguish processes of personification of natural phenomena and natural species (which "permits nature to be thought of as if it were a society of persons, and so makes of it a social or moral order"), like those found amongst the Eskimos and Andaman Islanders, from systems of classification of natural species, like those found in Australia and which compose a "system of social solidarities" between man and nature - this obviously calls to mind Descola's distinction of animism/totemism as well as the contrast of manido/totem explored by Levi-Strauss.

Some ethnographers of hunter-and-gatherer economies have appealed to the ideas of an extension of human attributes to non-humans and a metaphorical projection of social relations onto human/non-human interactions. Such arguments have been put forth as weapons in the battle against the interpretation of these economies in ethological-ecological terms (optimal foraging theory, etc.). As Ingold (1996) most convincingly argued, however, all schemes of analogical projection or social modelling of nature escape naturalist reductionism only to fall into a nature/culture dualism which, by distinguishing "really natural" nature from "culturally constructed" nature, reveals itself to be a typical cosmological antinomy (in the original Kantian sense) faced with infinite regression. The notion of model or metaphor supposes a previous distinction between a domain wherein social relations are constitutive and literal and another where they are representational and metaphorical. Animism, interpreted as human sociality projected onto the non-human world, would be nothing but the metaphor of a metonymy. [42]

The idea of an animist projection of society onto nature is not in itself a problem, if one abides by the doctrine of "particular universalism" (the term comes from Latour [1991]), which supposes the privileged access of one culture - our culture - to the only true, real Nature. This particular universalism would be, says Latour, the actual cosmology of anthropology, being in force even among those who have "cultural relativism" as their official creed. It would also be the only possibility of arresting the infinite regression that Ingold rightly sees in the relativist cliche "Nature is culturally constructed." Particular universalism brings such regression to a halt because it subordinates the Nature/Culture dualism to an encompassing naturalism, according to which our culture is the mirror of nature and other cultures are simply wrong. But all forms of constructionism and projectionism are unacceptable if we are decided not to let "animism" be interpreted in terms of our naturalist ontology.

Allow me a further comment on Latour's idea that particular universalism is the practical ideology of anthropologists - their official or theoretical one being cultural relativism. While agreeing with Latour, I would just remark that the really characteristic relativism of anthropologists seems to consist less in a clandestine appeal to particular universalism than in a kind of distributive inversion of it, which carefully distinguishes culture (as human nature) from (cosmological) nature. Since every culture studied by anthropology is typically presented as expressing (and recognizing) some deep hidden truth of the human condition - a truth forgotten or denied by Western culture, like, for instance, the very inseparability of nature and culture - the sum total of these truths leads to the dismaying conclusion that all cultures, except precisely the (modern) Western, have a kind of privileged access to human nature, what amounts to granting Western culture an underprivileged access to the universe of culture. Maybe this is the price we feel we have to pay for our supposedly privileged access to non-human nature.

Now, what is Ingold's solution to these difficulties he found in the projection argument? Against the notion of a social construction of nature and its implied metaphorical projectionism, he proposes an ontology founded on the immediate "interagentive" engagement between humans and animals prevailing in hunter-gatherer societies. He opposes our cognitivist and transcendental cosmology of "constructed nature" to a practical, immanent phenomenology of "dwelling" (sensu Heidegger) in an environment. There would be no projection of relations internal to the human world onto the non-social, i.e., natural domain, but rather an immediate inter-specific sociality, at the same time objective and subjective, which would be the primary reality out of which the secondary, reflective differences between humans and animals would emerge.

Ingold's inspirational (and influential) ideas deserve a discussion I cannot develop here. In my opinion, his perspicacious diagnosis of metaphorical projectionism is better than the cure he propounds. For all their insightfulness, these ideas illustrate the inversion of "particular universalism" I alluded to above. Ingold never makes it quite clear whether he takes Western constructionism to be absolutely false (that is, both unreal and malignant) - I feel he does think so - or just inadequate to describe other "lived worlds," remaining true as the expression of a particular historico-cultural experience. But the real problem lies not with this. My structuralist reflexes make me wince at the primacy accorded to immediate practical-experiential identification at the expense of difference, taken to be a conditioned, mediate and purely "intellectual" (that is, theoretical and abstract) moment. There is here the debatable assumption that commonalities prevail upon distinctions, being superior and anterior to the latter; there is the still more debatable assumption that the fundamental or prototypical mode of relation is identity or sameness. At the risk of having deeply misunderstood him, I would suggest that Ingold is voicing here the recent widespread sentiment against "difference" - a sentiment "metaphorically projected" onto what hunter-gatherers or any available "others" are supposed to experience - which unwarrantably sees it as inimical to immanence, as if all difference were a stigma of transcendence (and a harbinger of oppression). All difference is read as an opposition, and all opposition as the absence of a relation: "to oppose" is taken as synonymous with "to exclude" - a strange idea. I am not of this mind. As far as Amerindian ontologies are concerned, at least, I do not believe that similarities and differences among humans and animals (for example) can be ranked in terms of experiential immediacy, or that distinctions are more abstract or "intellectual" than commonalities: both are equally concrete and abstract, practical and theoretical, emotional and intellectual, etc. True to my structuralist habitus, however, I persist in thinking that similarity is a type of difference; above all, I regard identity or sameness as the very negation of relatedness.

The idea that humans and animals share personhood is a very complicated one: it would be entirely inadequate to interpret it as if meaning that humans and animals are "essentially the same" (and only "apparently" different). It rather means that humans and animals are, each on their own account, not the same - they are internally divided or entangled. Their common personhood or humanity is precisely what permits that their difference to be an inclusive, internal relation. The primordial immanence of myth (never lost, ever threatening) is not absence of difference, but rather its pervasive operation in a "molecular" mode (Deleuze & Guattari 1980), as difference not yet "molarized," i.e., speciated. Immanence is not sameness, it is infinite difference: it is (molar) difference preempted by (molecular) difference.

Among the questions remaining to resolve, therefore, is the one of knowing whether animism can be described as a figurative use of categories pertaining to the human-social domain to conceptualise the domain of non-humans and their relations with the former, and if not, then how should we interpret it. The other question is: if animism depends on the attribution (or recognition) of human-like cognitive and sensory faculties to animals, and the same form of subjectivity, that is if animals are "essentially" human, then what in the end is the difference between humans and animals? If animals are people, then why do they not see us as people? Why, to be precise, the perspectivism? We might also ask if the notion of contingent corporeal forms (clothing) is properly described in terms of an opposition between appearance and essence. Finally, if animism is a way of objectifying nature in which the dualism of nature/culture does not hold, then what is to be done with the abundant indications regarding the centrality of this opposition to South American cosmologies? Are we dealing with just another "totemic illusion," if not with a naive projection of our Western dualism? Is it possible to make a more than synoptic use of the concepts of nature and culture, or are they merely "blanket labels" (Descola 1996) to which Levi-Strauss appealed in order to organise the multiple semantic contrasts in American mythologies, these contrasts being irreducible to a single massive dichotomy?

Ethnocentrism, or the rejection thesis

In a well-known essay, Levi-Strauss observed that for savages, humanity ceases at the boundary of the group, a notion which is exemplified by the widespread auto-ethnonym meaning "real humans," which in turn implies a definition of strangers as somehow pertaining to the domain of the extra-human. Therefore, ethnocentrism would not be the privilege of the West, but a natural ideological attitude, inherent to human collective life. The author illustrates the universal reciprocity of this attitude with an anecdote:

In the Greater Antilles, some years after the discovery of America, whilst the Spanish were dispatching inquisitional commissions to investigate whether the natives had a soul or not, these very natives were busy drowning the white people they had captured in order to find out, after lengthy observation, whether or not the corpses were subject to putrefaction. (1973 [1952]: 384)

From this parable, Levi-Strauss derives the famous paradoxical moral: "The barbarian is first and foremost the man who believes in barbarism," which, as Aron (1973) noted, may be taken to imply that the anthropologist is the only non-barbarian on the face of the earth. Some years later, in Tristes Tropiques, Levi-Strauss (1955: 82-83) was to retell the case of the Antilles, but this time he underlined the asymmetry of the perspectives: in their investigations of the humanity of the Other, whites appealed to the social sciences, whereas the Indians founded their observations in the natural sciences; and if the former concluded that Indians were animals, the latter were content to suspect that the whites were divinities. "In equal ignorance," says our author, the latter attitude was more worthy of human beings.

The anecdote reveals something else, as we shall see; something which Levi-Strauss came close to formulating in the Tristes Tropiques version. But its general point is quite obvious: the Indians, like the European invaders, consider that only the group to which they belong incarnates humanity; strangers are on the other side of the border which separates humans from animals and spirits, culture from nature and supernature. As matrix and condition for the existence of ethnocentrism, the nature/culture opposition appears to be a universal of social apperception.

At the time when Levi-Strauss was writing these lines, the strategy for vindicating the full humanity of savages was to demonstrate that they made the same distinctions as we do: the proof that they were true humans is that they considered that they alone were the true humans. Like us, they distinguished culture from nature and they too believed that Naturvolker are always the others. The universality of the cultural distinction between Nature and Culture bore witness to the universality of culture as human nature. In sum, the Levi-Straussian answer to the question of the Spanish investigators was positive: savages do have souls. (Note that this question can be read as a sixteenth-century theological version of the "problem of other minds," which continues to this day to feed many a philosophical mouth.)

But now, in these post-structuralist, ecologically-minded, animal-rights-concerned times, everything has changed. Savages are no longer ethnocentric or anthropomorphic, but rather cosmocentric or cosmomorphic. Instead of having to prove that they are humans because they distinguish themselves from animals, we now have to recognize how in-human we are for opposing humans to animals in a way they never did: for them nature and culture are part of the same sociocosmic field. Not only would Amerindians put a wide berth between themselves and the great Cartesian divide, which separated humanity from animality, but their views anticipate the fundamental lessons of ecology which we are only now in a position to assimilate (as argued by Reichel-Dolmatoff [1976], among many others). Before, the Indians' refusal to concede predicates of humanity to other men was of note; now we stress that they extend such predicates way beyond the frontiers of their own species in a demonstration of "ecosophic" knowledge (the expression is Arhem's [1993]) which we should emulate in as far as the limits of our objectivism permit. Formerly, it had been necessary to combat the assimilation of the savage mind to narcissistic animism, the infantile stage of naturalism, showing that totemism affirmed the cognitive distinction between culture and nature; now, as we have seen, animism is attributed once more to savages, but this time it is proclaimed - though not by Descola, I hasten to note - as the correct (or at least "valid") recognition of the universal admixture of subjects and objects, humans and non-humans, to which we modern Westerners have been blind, because of our foolish, nay, sinful habit of thinking in dichotomies. Against the hubris of modernity, the primitive and post-modern "hybrids," to borrow a term from Latour (1991).[43]

It looks like we have here an antinomy, or rather two paired antinomies. For either Amerindians are ethnocentrically stingy in the extension of their concept of humanity, and they "totemically" oppose nature and culture; or they are cosmocentric and "animic" and do not profess to such a distinction, being (or so has been argued) models of relativist tolerance, postulating a multiplicity of points of view on the world.[44]

I believe that the solution to these antinomies lies not in favouring one branch over the other, sustaining, for example, the argument that the most recent characterization of Amerindian attitudes is the correct one and relegating the other to the outer darkness of pre-afterological anthropology. Rather, the point is to show that the thesis as well as the antithesis of both antinomies are true (both correspond to solid ethnographic intuitions), but that they apprehend the same phenomena from different angles; and also it is to show that both are "false" in that they refer to a substantivist conceptualization of the categories of nature and culture (whether it be to affirm or negate them) which is not applicable to Amerindian cosmologies.

The subject as such: from substantive to perspective

Let us return to the observation by Levi-Strauss about the widespread character of those ethnic self-designations which would mean "real humans" or some suchlike myopic conceit. The first thing to be considered is that the Amerindian words which are usually translated as "human being" and which figure in those self-designations do not denote humanity as a natural species, that is, Homo sapiens. They refer rather to the social condition of personhood, and - especially when they are modified by intensifiers such as "true," "real," "genuine" - they function less as nouns then as pronouns. They indicate the position of the subject; they are enunciative markers, not names. Far from manifesting a semantic shrinking of a common name to a proper name (taking "people" to be the name of the tribe), these words move in the opposite direction, going from substantive to perspective (using "people" as a collective pronoun "we people/us"; the modifiers we translate by adjectives like "real" or "genuine" seem to function much like self-referential emphases of the type "we ourselves"). For this very reason, indigenous categories of identity have that enormous variability of scope that characterizes pronouns, marking contrastively Ego's immediate kin, his/her local group, all humans, humans and some animal species, or even all beings conceived as potential subjects: their coagulation as "ethnonyms" seems largely to be an artefact of interactions with ethnographers and other identity experts such as colonial administrators. Nor is it by chance that the majority of Amerindian ethnonyms which entered the literature are not self-designations, but rather names (frequently pejorative) conferred by other groups: ethnonymic objectivation is primordially applied to others, not to the ones in the position of subject. Ethnonyms are names of third parties, they belong to the category of "they," not to the category of "we."[45] This, by the way, is consistent with a widespread avoidance of self-reference on the level of onomastics: personal names are not spoken by their bearers nor in their presence; to name is to externalise, to separate (from) the subject.[46]

Thus self-references such as "people" mean "person," not "member of the human species"; and they are personal pronouns registering the point of view of the subject talking, not proper names. To say, then, that animals and spirits are people, is to say that they are persons, and to personify them is to attribute to non-humans the capacities of conscious intentionality and agency which define the position of the subject. Such capacities are objectified as the soul or spirit with which these non-humans are endowed. Whatever possesses a soul is a subject, and whatever has a soul is capable of having a point of view. Amerindian souls, be they human or animal, are thus indexical categories, cosmological deictics whose analysis calls not so much for an animist psychology or substantialist ontology as for a theory of the sign or a perspectival pragmatics. (In a previous version of this argument, I used the expression "epistemological pragmatics" where now I prefer to talk of perspectival pragmatics. This is because in the meantime I developed a deep mistrust of "epistemological" interpretations of Amerindian ontological tenets.)

So, every being to whom a point of view is attributed would be a subject; or better, wherever there is a point of view there is a subject position. Whilst our constructionist epistemology can be summed up in the Saussurean formula: the point of view creates the object - the subject being the original, fixed condition whence the point of view emanates - Amerindian perspectival ontology proceeds along the lines that the point of view creates the subject; whatever is activated or "agented" by the point of view will be a subject.[47]

This is why terms such as wari' (a Txapakuran word), masa (a Tukanoan word) or dene (an Athapaskan word) mean "people," but they can be used for - and therefore used by - very different classes of beings: used by humans they denote human beings; but used by peccaries, howler monkeys or beavers, they self-refer to peccaries, howler monkeys or beavers (Vilaca 1992; Arhem 1993; McDonnell 1984).

As it happens, however, these non-humans placed in the subject perspective do not merely "call" themselves "people"; they see themselves anatomically and culturally as humans. The symbolic spiritualisation of animals would imply its imaginary hominisation and culturalisation; thus the anthropomorphic-anthropocentric character of indigenous thought would seem to be unquestionable. However, I believe that something quite different is at issue. Any being which vicariously occupies the point of view of reference, being in the position of subject, sees itself as a member of the human species. The human bodily form and human culture - the schemata of perception and action "embodied" in specific dispositions - are deictics, pronominal markers of the same type as the self-designations discussed above. They are reflexive or apperceptive schematisms ("reifications" sensu Strathern) by which all subjects apprehend themselves, and not literal and constitutive human predicates projected metaphorically (i.e., improperly) onto non-humans. Such deictic "attributes" are immanent in the viewpoint, and move with it. Human beings - naturally - enjoy the same prerogative and therefore see themselves as such: "Human beings see themselves as such; the Moon, the snakes, the jaguars and the Mother of Smallpox, however, see them as tapirs or peccaries, which they kill" (Baer 1994: 224).

We need to have it quite clear: it is not that animals are subjects because they are humans (humans in disguise), but rather that they are human because they are subjects (potential subjects). This is to say culture is the subject's nature; it is the form in which every subject experiences its own nature. Animism is not a projection of substantive human qualities cast onto animals, but rather expresses the logical equivalence of the reflexive relations that humans and animals each have to themselves: salmon are to (see) salmon as humans are to (see) humans, namely, (as) human. If, as we have observed, the common condition of humans and animals is humanity not animality, this is because "humanity" is the name for the general form taken by the subject.

Let me make two remarks by way of conclusion. The attribution of human-like consciousness and intentionality (to say nothing of human bodily form and cultural habits) to non-human beings has been indifferently denominated "anthropocentrism" or "anthropomorphism." However, these two labels can be taken to denote radically opposed cosmological outlooks. Western popular evolutionism, for instance, is thoroughly anthropocentric, but not particularly anthropomorphic. On the other hand, animism may be characterized as anthropomorphic, but it is definitely not anthropocentric: if sundry other beings besides humans are "human," then we humans are not a special lot. So much for primitive "narcissism."

Marx wrote of man, meaning Homo sapiens:

In creating an objective world by his practical activity, in working-up inorganic nature, man proves himself a conscious species being. . . . Admittedly animals also produce. . . . But an animal only produces what it immediately needs for itself or its young. It produces one-sidedly, while man produces universally. . . . An animal produces only itself, whilst man reproduces the whole of nature. . . . An animal forms things in accordance with the standard and the need of the species to which it belongs, whilst man knows how to produce in accordance to the standards of other species. (Marx 1961: 75-76 apud Sahlins 1996: 400 n. 17)

Talk about "primitive" narcissism. Whatever Marx meant by this idea that man "produces universally," I would like to think he is saying something to the effect that man is the universal animal - an intriguing idea. (If man is the universal animal, then perhaps each animal species would be a kind of particular humanity?). While apparently converging with the Amerindian notion that humanity is the universal form of the subject, Marx's is in fact an absolute inversion of it: he is saying that humans can "be" any animal - that we have more being than any other species - whilst Amerindians say that "any" animal can be human - that there is more being to an animal than meets the eye. "Man" is the universal animal in two entirely different senses, then: the universality is anthropocentric in the case of Marx, and anthropomorphic in the Amerindian case.[48]

The second remark takes us back to the relationship between animism and totemism. I have just said that animism should be taken as expressing the logical equivalence of the reflexive relations that humans and animals each have to themselves. I then proposed, as an example, that salmon are to salmon as humans to humans, namely, human. This was inspired by Guedon's paragraph on Tsimshiam cosmology:

If one is to follow the main myths, for the human being, the world looks like a human community surrounded by a spiritual realm, including an animal kingdom with all beings coming and going according to their kinds and interfering with each others' lives; however, if one were to go and become an animal, a salmon for instance, one would discover that salmon people are to themselves as human beings are to us, and that to them, we human beings would look like naxnoq [supernatural beings], or perhaps bears feeding on their salmon. Such translation goes through several levels. For instance, the leaves of the cotton tree falling in the Skeena River are the salmon of the salmon people. I do not know what the salmon would be for the leaf, but I guess they appear what we look like to the salmon - unless they looked like bears. (1984a: 141)

Therefore, if salmon look to salmon as humans to humans - and this is "animism" - salmon do not look human to humans and neither do humans to salmon - and this is "perspectivism."

If such is the case, then animism and perspectivism may have a deeper relationship to totemism than Descola's model allows for. Why do animals (I recall that by "animals" I always mean: each animals species) see themselves as humans? Precisely because humans see them as animals, and see themselves as humans. Peccaries cannot see themselves as peccaries (and then speculate that humans and other beings are really peccaries behind their species-specific clothing) because this is the guise in which peccaries are seen by humans.[49] If humans see themselves as humans and are seen as non-human (as animals or spirits) by animals, then animals must necessarily see themselves as humans. Such asymmetrical torsion of animism contrasts in an interesting way with the symmetry exhibited by totemism. In the case of animism, a correlation of reflexive identities (human : human :: animal : animal) serves as the substrate for the relation between the human and animal series; in the case of totemism, a correlation of differences (human ≠ human :: animal ≠ animal) articulates the two series. It is curious to see how a correlation of differences (the differences are identical) can produce a reversible and symmetric structure, while a correlation of similarities (similarities differ, for animals are similar to humans because they are not humans) produces the asymmetric and pseudo-projective structure of animism.

37 Descola's inspirational articles on Ameridian "animism" were one of the proximate causes of my interest in perspectivism.

38 To remain on an Americanist ground, I might mention: the rejection of a privileged position for metaphor by Overing (1985), in favour of a relativist literalism which seems to be supported by the notion of belief; the theory of dialectical synecdoche as being anterior and superior to metaphoric analogy, proposed by Turner (1991), an author who like other specialists (Seeger 1981, Crocker 1985) has attempted to contest the interpretations of the nature/culture dualism of the Ge-Bororo as being a static opposition, privative and discrete; or the reconsideration by Viveiros de Castro (1992a) of the contrast between totemism and sacrifice in the light of the Deleuzian concept of becoming, which seeks to account for the centrality of the processes of ontological predation in Tupian cosmologies, as well as for the directly social (and not specularly classificatory) character of interactions between the human and extra-human orders.

39 "If in a commodity economy things and persons assume the social form of things, then in a gift economy they assume the social form of persons" (Strathern 1988: 134 [from Gregory 1982: 41]). The parallels are obvious.

40 Let me say I have nothing against typologies as such, which I deem an important step in anthropological reasoning: typologies are like rules - we need them in order to break them. And butterfly collecting is a most honourable and rewarding occupation - if carried with ecological circumspection - unjustly reviled by one of our eminent forebears.

41 Totemic orderings can also be found in combination with naturalist schemes, as shown by modern genetics and its correlations between genotypical and phenotypical differences (the "more natural" series of the genome and the "more cultural" series of its expressions), or by linguistics - the formal model of Levi-Straussian totemism - with its vast repertoire of differential correlations between signifier and signified, physico-acoustical and mental-conceptual series, etc.

42 In the article referred to above, Radcliffe-Brown also proposed, in contrast to the Durkheimian idea of a “projection of society into external nature,” that “the process is one by which, in the fashioning of culture, external nature, so called, comes to be incorporated in the social order as an essential part of it” (1952: 130–31). This is an interesting anti-metaphorical remark, which Lévi-Strauss (1962a: 84–89) interpreted quite unfairly as a kind of utilitarian argument. Radcliffe-Brown’s point reappears almost verbatim in Goldman (who does not mention Radcliffe-Brown’s article): “To Durkheim . . . it was easy to imagine that ‘primitive’ people projected their own natures onto the rest of nature. It is far more likely that Homo sapiens sought to understand himself and all other realms of nature through a dialectic of interchange, of understanding the outer world in terms of his own nature and his own nature in terms of the outer. If Kwakiutl attribute human qualities to the grizzly bear, they have also learned to define and to regulate their own qualities of physical strength and fearlessness in terms of their knowledge of the bear. . . . Kwakiutl do not merely project themselves on the outer world. They seek to incorporate it.” (1975: 208; emphasis added).

43 Latour has provided here only the term, not the target: I do not intend his work to be identified with anything I say in this paragraph. By the way, there is another familiar variant of this change in the way "we" think "they" think. At the time La pensee sauvage was written, it was deemed necessary to assert, and to provide abundant illustration thereto, that primitive peoples were endowed with a theoretical cast of mind, showing an authentic speculative interest in reality - they were not moved by their bellies and other such purely practical considerations. But this was when "theory" was not a word of abuse. Now, of course, everything has changed. These peoples have returned to practice; not, it goes without saying, to practice because of an incapacity for theory (well, the "oral vs. written" or the "cosmological disorder" schools would disagree here), but to practice as anti-theory. Be that as it may, not all contemporary primitive peoples seem to agree with our current interest in practice; perhaps because they are no longer primitive (but have they ever been?). So, in Fienup-Riordan's latest book (1994: xiii), we can read the following introductory remark from a Yup'ik man: "You white people always want to know about the things we do, but it is the rules that are important."

44 The uncomfortable tension inherent in such antinomies can be gauged in Howell's recent article (1996) on the Chewong of Malaysia. Chewong cosmology is paradoxically - but the paradox is not noticed - described as "relativist" (p.133) and as "after all . . . anthropocentric" (p.135). A double mislabelling, at least if carried to the Amerindian universe.

45 An interesting transformation of the refusal to onomastic self-objectification can be found in those cases in which, since the collective-subject is taking itself to be part of a plurality of collectives analogous to itself, the self-referential term signifies "the others." This situation occurs primarily when the term is used to identify collectives from which the subject excludes itself: the alternative to pronominal subjectification is an equally relational auto-objectification, where "I" can only mean "the other of the other": see the achuar of the Achuar, or the nawa of the Panoans (Taylor 1985: 168; Erikson 1990: 80-84). The logic of Amerindian auto-ethnonymy calls for its own specific study. For other revealing cases, see: Vilaca (1992: 449-51), Price (1987), and Viveiros de Castro (1992a: 64-65). For an enlightening analysis of a North American case similar to the Amazonian ones, see McDonnell (1984: 41-43).

46 It has become quite fashionable to drop traditional Amerindian ethnonyms, usually names given by other tribes or by whites, in favour of more politically correct ethnic self-designations. The problem, however, is that self-designations are exactly this, self-designations, which when used by foreigners produce the most ludicrous referential problems. Take the case of the Campa, who call themselves "ashaninka," and who accordingly are now called "Ashaninka" by well-meaning NGO people (I thank P. Gow for this example). The root shaninca means "kinsperson"; ashaninca means "our kinspeople." This is what Campa people call themselves as a collectivity when contrasting themselves to others, like viracocha, "Whites," simirintsi, "Piro," etc. It is easy to imagine how strange it may sound to the Campa to be called "our kinspeople" by a viracocha, a white person, who is anything but a relative. It is more or less like if I were to call my friend Stephen "I," because that's what he calls himself, while "Stephen" is a name which someone else gave to him, and which other people, rather more frequently than he himself, use to refer to him.

47 This idea comes from Deleuze's book on Leibniz (1988: 27): "Such is the foundation of perspectivism. It does not express a dependency on a predefined subject; on the contrary, whatever accedes to the point of view will be subject." The Saussurean formula appears on the beginning of the Cours de linguistique generale.

48 Be that as it may, Marx's notion of an universal animal - capable of "producing in accordance with the standards of other species" (whatever this means) - is an accurate anticipation of another universal metaphorical being. I am referring of course to the universal machine, the machine capable of simulating (i.e., re-producing) any other machine: the Turing-Von Neumann computer.

49 This would be our version of "perspectivism," namely, the critical stance regarding anthropomorphism (here crucially and mistakenly conflated with anthropocentrism) as a form of projection. It was advanced two and half millenia ago by Xenophanes, who memorably said (though what he meant is very much open to debate) that if horses or oxen or lions had hands, they would draw the figures of the gods as similar to horses, oxen or lions - a point which reappears under many guises in Western tradition, from Aristotle to Spinoza, from Hume to Feuerbach, Marx, Durkheim, etc. Characteristically, our problem with "anthropomorphism" relates to the projection of humanity into divinity, not animality.

a.pass: Performative Conference and Presentations - May 2015 07 May 2015
posted by: Miriam Hempel

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Performative Conference and Presentations 29/5 - 17.00 to 22.00h 30/5 - 12.30 to 22.00h For the full program click here Samah Hijawi, Philippine Hoegen, Cecilia Molano, Sara Santos, Gosie Vervloesem & Veridiana Zurita @ Aleppo laboratory of experiments in performance and politics, in residency at Acadeémie Royale des Beaux Arts Bruxelles (ARBA-ESA) Dexia Art Centre -Schildknaapstraat/Rue de l’Ecuyer 50, 1000 Brussel >>><<<< In the frame of Aleppo's research project ‘Back to the Order’, six artistic researchers of a.pass will discuss, perform, exhibit and share their different takes on notions of ‘order’ and its simultaneous resonances of ease and discomfort, of political rigidity and potential, of aesthetic boredom and political reconsideration. Exploring the shifting territories of an order to be reconstructed, a.pass proposes ‘volver’ as an incentive to become involved, to revolve around recurring and shared interests, to recompose history in the aftermaths of an imploded revolution. Departing from the individual projects, concepts such as the domestic, evolving identities, (the act of) display(ing) and artistic production will be approached as the shifting ground on which the idea of order and its consequences can be explored and activated. On Friday the 29th and Saturday the 30th of May, we invite you for performances, film screenings and installations, to share in the artistic research processes, participate in workshops and attend lectures and presentations by the guests of the researchers: Patricia Reed, Gonçalo Pena and Petra van Brabant. program: Samah Hijawi The Wandering Singer of Tales lecture performance This work is an exploration of the aesthetics of loss, and the images recreated - by the looser - of a place and a time that perpetuates through fragile narratives, utopic images, and nostalgic songs - tokens and emblems for preserving memory. Located in political and artistic histories around Palestine, 'The Wandering Singer of Tales' questions the temporality of images reproduced of lost places, and how these function in the present following a ruptured historical trajectory of dislocation, trauma and exile in the last century. Cecilia Molano Story Lines one-to-one performative installation Writing becomes trace. An unthinkable process of alchemy. Each word is, again, what it was before becoming a word: an image, a hesitation, a movement. Narrative melts into drawings. Life remains there, in the paper, as a footprint. The diary is an invented document: the fiction of oneself. In this work we turn back to the place of words before being articulated. This installation is an experiment in co-writing, reading and (re)creating. Philippine Hoegen Versions and Displays video installation, performative interventions Versioning - as in: regarding objects in the way they appear to us as versions of themselves - means that other versions are possible, probable. Different versions are present simultaneously and may become perceptible through a slight shift of perspective or a change in the gaze. The point of this exercise is a rearrangement of relations between things. Traits, qualities and characteristics that were assumed to be constitutive for ‘our’ of ‘their’ selves, are questioned and relativized; they may in fact simply be a consequence, an outcome, of the angle at which you are looking. This implies fluidity in the nature of relations, it destabilises presumptions and assumptions. It is a way to understand the constant flux in the order of relations between things. Undergoing (Another Version, 2015), or trying to embody (Regarding David and Dividing David, 2 performances, 2015) are ways in which I attempt to see or experience things –objects, situations, myself- from more or other sides than the given frame allows. Unraveling through history different narratives about an object constructed and deconstructed through display (The Borneo Trophy, performance, 2015) or re-ordering the display (Arena, video installation, 2015) are strategies to shift or look beyond the frame, producing different objects, or more precisely different versions: the object as a different version of itself. Sara Santos Excavate films deuses vadios (stray gods) 16mm, approx. 8', color, sound BORGES' poems (mirrors), S8, approx. 3', b&w, silent Borges' poems (heaven and hell), S8, approx. 4', b&w/color, silent Excavate (‘ekska, veit) vb excavates, excavating, excavated. 1 to remove (soil, earth etc.) by digging; dig out. 2 to make (hole or tunnel) in (solid matter) by hollowing. 3 to unearth (buried objects) methodically to discover information about the past. (C16: from L. cavãre to make hollow, from cavus hollow). The dead heroes are closer to a ruin-state than to glorious, tragic death. Putting aside the epic patina, ruin is a romantic process of decay. The hero itself is the embodiment of a zombie ideology, a living-dead, a transition. By ideology, I mean immaterial constructions (symbolic ‘texts’) that impact and condition our experience of the world, and ultimately become materialized in it. Coming back to ‘an order’ unfolds a discussion about how the common experience of a crisis (war, uprising, revolution, disaster..) becomes inscribed, or eventually, cultural. My research focusses on the left-over materials of a given crisis, on the symbolic objects of those experiences, and their trajectory towards an eventual stabilization into oblivion. How do they change into something else, or stay resilient? Resonating for decades, they appear as distortions of contexts long gone. Gosie Vervloesem Tupperware performance workshop The answer on how to cope with the chaos in our daily lives lies at the bottom of a Tupperware box. 'Recipes for Disaster / The Magazine/Tupperware Party’ cooks up crucial questions: how to argue for messy and less sterile life in times of Ebola? And, how to free ourselves from the quarantine of our own bathroom? Everybody knows Tupperware, the handy plastic boxes to store and conserve food, for eternity. 'Recipes for Disaster” uses the format of the Tupperware Party (women getting together around the kitchen table to attend demonstrations of shiny plastic boxes.) And at the same time disrupts the idea that everything can be nicely stored away. Veridiana Zurita Televizinho #1 talk For 3 months I have been working together with a riverside community in the Amazon on re-enactments of Brazilian soap operas. I spent 3 days with each family and used their house as the studio for filming. Eating what they eat, sleeping as they do, watching what we watch: soaps. Every night we looked at the soap and picked a scene to re-enact the next day. While re-enacting different logics of appropriation were inaugurated. The way soaps seem to order language and physicality were disturbed by those re-enacting it. During a talk I will share some of the footage, the working methodologies, the context and ideas around the first edition of this ongoing project. workshops & lectures >>><<<< Petra Van Brabandt Disruption is still to come table talk - Fri 7pm The disruptive movements of the last years were hardly a threat to the state of order. They might be the first signals of a disruption to come; therefore to entertain the idea of 'back to an order' is far too precocious, even pernicious to the imaginative process of unworking the order. I want to focus in this table-conversation on the order of Fort Europe, which hasn't been radically contested. Our obsessions with order and stability seem to warrant the mass grave outside our safety gates. This is the horror of order showing its face, again. Inspired by the work of Gosie Vervloessem, I want to compare Fort Europa to the dynamics of fear of the kitchen, and question its order, hygiene, productivity and purpose. >>><<<< Patricia Reed Mobile Orders lecture - Sat 4.45pm ‘Order’ in and of itself, is a structural proposition in which sets of functions, behaviours, relations and norms can play out (while making other operations impossible or extremely difficult to carry out). Within the ‘social’, order is largely cultural, meaning productively artificial, subject to infinite mutability. So to demand ‘order’ is not (necessarily) to seek to submit oneself to relations of authoritarian dominance, but to seize upon structural possibilities as a project for construction. ‘Order’, in this way, is mobilised as an affirmative project - a freedom to construct new systems of cohabitation (rather than simply a freedom from something). read more >>><<<< Gonçalo Pena Drawing Askew Master Class - Sat 12.30 to 3.30pm Within a conscious danger of falling back into romanticist politics and trying to avoid this trap, I would take this idea of an ethical or even several ethical lines to think drawing as one of the tools we have to challenge politics of smoothing and soothing the collective body onto mindless consumerism. It is important to state that this collective body has still a human multitudinous and restless soul, from which the annoying and frequent twitches call for permanent police vigilance. Moreover this body comes from the box including with it technology and complete ecosystems. So it comes the time where this soul struggles and seem itself forced to draw her painful lines of choice, discovery, recovery of concepts and criticism. read more
a.pass p/a de Bottelarij Delaunoystraat 58-60/p.o. box 17 1080 Brussels/Belgium tel: +32 (0)2 411.49.16 email: info@apass.be web: www.apass.be

postgraduate program

workshop

Volver

drawing askew 06 May 2015
posted by: Elke van Campenhout

gonçalo pena

30 May 2015

Workshop - Sat 12.30 to 15.30pm

The Proposal

The concept of the workshop is, after a careful reading of the text beneath, to devise a meaningful action focussing on the perceived gap in the flow of the current system politics and technics, which could lead to the premature extinction of life on this planet, our universe and every memory of it. This device should be thought as “meta-revolutionary”; i.e. attacking from within the revolutionary flow of the allied powers of technics and capital. This action, sabotage, construct, accusation is done as a dry run, a kind of dummy crash test.

Using any tools, concentrate in a group of several A4 formats your interpretation of a “vertical” or “meta-revolutionary” investment on the techno-capitalistic maze. It could range from text into video stills, passing through drawings, schemes, maps, a score or performance instructions.

Duration: 3 hours; participants max. 15

With the conscious danger of falling back into romanticist politics and trying to avoid this trap, I would like to take up this idea of an ethical or even several ethical lines to think drawing as one of the tools we have to challenge politics of smoothing and soothing the collective body into mindless consumerism. It is important to state that this collective body still has a human multitudinous and restless soul, from which annoying and frequent twitches call for permanent police vigilance. Moreover this body comes out of the box including technology and complete ecosystems. So there comes a time when the soul struggles and seems itself forced to draw painful lines of choice, discovery, and the recovery of concepts and criticism.

Theoretically I searched for a possible realm of production to cope with these requirements; to fight for the survival of the soul, in a vast temple contained within the language treasures, and against fatal deterritorialization posed by blind profit and fear of death, the main drive for the technological twilight of difference. As such my hypothesis followed the non-official Marxist approach to the birth of Design. In this version, Design appears as a consequence of the opening between the capitalist/investor and the workforce in the manufacture stage of the base structure, during the eighteenth century. In the void posed by the disappearance of the workshop master and appearance of the unskilled and malnourished workforces of the modern proletariat, someone was simply needed to define the “life form” of the product.

The material history proceeds to create these openings in which ethics in the shape of rational decisions, intuitions, fears or desires are invested. The first professionals were infused with the urge to contribute to optimze selling performance and industry profit but others, as William Morris and Robert Owen raised themselves above these needs and thought alternatives created by craft and socialism. Contrary to this political view, the all-pervasive and everyday dominating concept of Design, drawn heavily from art history is generally tainted with a functionalist aestheticist teleology, so that to follow the Marxist argument, focusing the ethics upon these openings briefly unchecked by the tightening grid of technocracy, requires newcritical coping concepts. We can now recall the intermingled relation between revolution and order to develop it a little further.

“Order” can be thought as an investment of language, through design and technical manipulation, from within the system to regain sense and control of experience. This orderly effort of drawing a line in the “chaos” can be defined further by another new concept. The old French concept of “Revolution”, now an orphaned concept is taken over by a kind counter-revolution or better called “meta-revolution”. Meta-revolution is a meaningful action placed over the common revolutionary events, like for instance the galloping technological development. The structure of this meta-revolutionary actions can be given by a kind of absent god in language, an imperious demand comes from a higher plane revealed by poetry or a heightened clairvoyance on processes. So, Meta-revolution is a production aimed and vertically inspired by a God/summa artis, on “openings” that comes to be perceived through the revolutionary stretching of the reality fabric fed by capital and technology. Meta-revolution is aimed at a dynamic flow of seemingly unstoppable events, and not, like the classical Gramscian concept of revolution, a hegemonic consequence aimed at a decaying systemic status, like an old political regime or better, a decaying macro-economic system. Following Heidegger, these so called “openings” are the results of the disclosure brought forth by the work of art. This conservative view can be eschewed as long as we sustain a critique into the limited role or the art world in this case and herald a wider participation of the critical mind through writing, plotting, mapping, drawing from experience in the world. The orientation of the intellectual in this effort creates an example from where to draw design investment with a political purpose for common survival.

Biography

Gonçalo Pena was born in Lisbon, 1967. He works as an Artist in various media but mainly painting, based in Lisbon and occasionally elsewhere. Recently a book was published with is drawing work in Mousse Publishing. With an extensive teaching experience. Currently his field of research in the context of a PhD, is about Design theory and politics.

end presentation

performative publishing

postgraduate program

Volver

VOLVER 06 May 2015
posted by: Elke van Campenhout

Samah Hijawi, Philippine Hoegen, Cecilia Molano, Sara Santos, Gosie Vervloessem and Veridiana Zurita

aleppo.eu

29 May 2015

30 May 2015

performative conference and presentations by

SAMAH HIJAWI, PHILIPPINE HOEGEN,
CECILIA MOLANO, SARA SANTOS,
GOSIE VERVLOESEM & VERIDIANA ZURITA

29 (5-10pm) - 30/5 (12.30-11pm)

(click here for detailed program)

@ Aleppo - Dexia Art Centre - Schildknaapstraat/Rue de l’Ecuyer 50, 1000 Brussel

For Volver, a.pass is a guest at Aleppo, a laboratory of experiments in performance and politics, in residency at the Académie Royale des Beaux Arts Bruxelles

In the frame of Aleppo's research project ‘Back to the Order’, six artistic researchers of a.pass will discuss, perform, exhibit and share their different takes on notions of ‘order’ and its simultaneous resonances of ease and discomfort, of political rigidity and potential, of aesthetic boredom and political reconsideration. Exploring the shifting territories of an order to be reconstructed, a.pass proposes ‘volver’ as an incentive to become involved, to revolve around recurring and shared interests, to recompose history in the aftermaths of an imploded revolution.

Departing from our individual projects we will dive into our researches, and approach concepts such as the domestic, evolving identities, (the act of) display(ing) and artistic production as the shifting ground on which the idea of order and its consequences can be explored and activated.

On Friday the 29th and Saturday the 30th of May, we invite you for performances, film screenings and installations, to share in the artistic research processes, participate in workshops and attend lectures and presentations by the guests of the researchers: Patricia Reed, Gonçalo Pena and Petra van Brabant.

program:

SAMAH HIJAWI
THE WANDERING SINGER OF TALES

performance lecture

This work is an exploration of the aesthetics of loss, and the images recreated - by the looser - of a place and a time that perpetuates through fragile narratives, utopic images, and nostalgic songs - tokens and emblems for preserving memory. Located in political and artistic histories around Palestine, 'The Wandering Singer of Tales' questions the temporality of images reproduced of lost places, and how these function in the present following a ruptured historical trajectory of dislocation, trauma and exile in the last century.

>>><<<<

CECILIA MOLANO
STORY LINES

one-to-one performative installation

Writing becomes trace. An unthinkable process of alchemy. Each word is, again, what it was before becoming a word: an image, a hesitation, a movement.

Narrative melts into drawings. Life remains there, in the paper, as a footprint. The diary is an invented document: the fiction of oneself.

In this work we turn back to the place of words before being articulated.

This installation is an experiment in co-writing, reading and (re)creating.

>>><<<<

PHILIPPINE HOEGEN
VERSIONS AND DISPLAYS

Video Installation, Performative Interventions

Versioning - as in: regarding objects in the way they appear to us as versions of themselves - means that other versions are possible, probable. Different versions are present simultaneously and may become perceptible through a slight shift of perspective or a change in the gaze. The point of this exercise is a rearrangement of relations between things. Traits, qualities and characteristics that were assumed to be constitutive for ‘our’ of ‘their’ selves, are questioned and relativized; they may in fact simply be a consequence, an outcome, of the angle at which you are looking. This implies fluidity in the nature of relations, it destabilises presumptions and assumptions. It is a way to understand the constant flux in the order of relations between things.

Undergoing (Another Version, 2015), or trying to embody (Regarding David and Dividing David, 2 performances, 2015) are ways in which I attempt to see or experience things –objects, situations, myself- from more or other sides than the given frame allows. Unraveling through history different narratives about an object constructed and deconstructed through display (The Borneo Trophy, performance, 2015) or re-ordering the display (Arena, video installation, 2015) are strategies to shift or look beyond the frame, producing different objects, or more precisely different versions: the object as a different version of itself.

>>><<<<

SARA SANTOS
EXCAVATE

films

Excavate (‘ekska, veit) vb excavates, excavating, excavated. 1 to remove (soil, earth etc.) by digging; dig out. 2 to make (hole or tunnel) in (solid matter) by hollowing. 3 to unearth (buried objects) methodically to discover information about the past. (C16: from L. cavãre to make hollow, from cavus hollow).

The dead heroes are closer to a ruin-state than to glorious, tragic death. Putting aside the epic patina, ruin is a romantic process of decay. The hero itself is the embodiment of a zombie ideology, a living-dead, a transition. By ideology, I mean immaterial constructions (symbolic ‘texts’) that impact and condition our experience of the world, and ultimately become materialized in it.

Coming back to ‘an order’ unfolds a discussion about how the common experience of a crisis (war, uprising, revolution, disaster..) becomes inscribed, or eventually, cultural. My research focusses on the left-over materials of a given crisis, on the symbolic objects of those experiences, and their trajectory towards an eventual stabilization into oblivion.

How do they change into something else, or stay resilient? Resonating for decades, they appear as distortions of contexts long gone.

>>><<<<

GOSIE VERVLOESEM
TUPPERWARE

performance workshop

The answer on how to cope with the chaos in our daily lives lies at the bottom of a Tupperware box. 'Recipes for Disaster / The Magazine/Tupperware Party’ cooks up crucial questions: how to argue for messy and less sterile life in times of Ebola? And, how to free ourselves from the quarantine of our own bathroom?

Everybody knows Tupperware, the handy plastic boxes to store and conserve food, for eternity. 'Recipes for Disaster” uses the format of the Tupperware Party (women getting together around the kitchen table to attend demonstrations of shiny plastic boxes.) And at the same time disrupts the idea that everything can be nicely stored away.

>>><<<<

VERIDIANA ZURITA
TELEVIZINHO #1

Talk

For 3 months I have been working together with a riverside community in the Amazon on re-enactments of Brazilian soap operas. I spent 3 days with each family and used their house as the studio for filming. Eating what they eat, sleeping as they do, watching what we watch: soaps. Every night we looked at the soap and picked a scene to re-enact the next day. While re-enacting different logics of appropriation were inaugurated. The way soaps seem to order language and physicality were disturbed by those re-enacting it.

During a talk I will share some of the footage, the working methodologies, the context and ideas around the first edition of this ongoing project.

workshops & lectures

>>><<<<

PATRICIA REED
MOBILE ORDERS

lecture - Sat 4.45pm

‘Order’ in and of itself, is a structural proposition in which sets of functions, behaviours, relations and norms can play out (while making other operations impossible or extremely difficult to carry out). Within the ‘social’, order is largely cultural, meaning productively artificial, subject to infinite mutability. So to demand ‘order’ is not (necessarily) to seek to submit oneself to relations of authoritarian dominance, but to seize upon structural possibilities as a project for construction. ‘Order’, in this way, is mobilised as an affirmative project - a freedom to construct new systems of cohabitation (rather than simply a freedom from something). read more

>>><<<<

GONÇALO PENA
DRAWING ASKEW

Master Class - Sat 12.30 to 3.30pm

Within a conscious danger of falling back into romanticist politics and trying to avoid this trap, I would take this idea of an ethical or even several ethical lines to think drawing as one of the tools we have to challenge politics of smoothing and soothing the collective body onto mindless consumerism. It is important to state that this collective body has still a human multitudinous and restless soul, from which the annoying and frequent twitches call for permanent police vigilance. Moreover this body comes from the box including with it technology and complete ecosystems. So it comes the time where this soul struggles and seem itself forced to draw her painful lines of choice, discovery, recovery of concepts and criticism. read more

>>><<<<

PETRA VAN BRABANDT
DISRUPTION IS STILL TO COME.

table talk - Fri 7pm

The disruptive movements of the last years were hardly a threat to the state of order. They might be the first signals of a disruption to come; therefore to entertain the idea of 'back to an order' is far too precocious, even pernicious to the imaginative process of unworking the order. I want to focus in this table-conversation on the order of Fort Europe, which hasn't been radically contested. Our obsessions with order and stability seem to warrant the mass grave outside our safety gates. This is the horror of order showing its face, again. Inspired by the work of Gosie Vervloessem, I want to compare Fort Europa to the dynamics of fear of the kitchen, and question its order, hygiene, productivity and purpose

Program Block 2015/II - public 21 April 2015
posted by: Nicolas Galeazzi

Dear Subscribers to our Newsletter

We would like to inform you about the program of workshops and common research practices of the upcoming four month. For signing up to the workshops, please find the link 'Sign up to this event' in every event description.

Hope seeing you in one of the next workshops or events!

All the best!

your a.pass team

block information

4 May-2 August 2015

PIERRE RUBIO
BLOCK FOCUS SUMMER 2015: UNTOUCHABLE / UNACCEPTABLE / INTANGIBLE

ABOUT THE IMAGINATIVE AESTHETICS OF CHANGE

What is the possible relationship between art and social change? When forced into the corner of economic demands on the one hand and the need for aesthetic subversion on the other, a lot of artist workers feel the need to defend their ‘right to be’ through critical strategies and political transparency. In defence of the power of aesthetics this block tries to pry open the difficult paradox between criticality and imagination, between the power of the subject and the passive resistance of the object, between political critique and artistic re-imagineering strategies.Read more..

workshop

4-8 May 2015

Location a.pass

NICOLAS GALEAZZI
BRICOLAGE

A TOOL FOR OPENING THE BLOCK

Diving into this concept, described in Claude Levi-Strauss' 'The Savage Mind', we develop a practice to present, discuss and discover the momentary objectives of our researches. With the help of found and constructed objects, objects of personal importance and desire, daily objects and precious ones, or objects of thought and discourse, we will try to define the actual quality of each one's research model and methodology.Read more

workshop

10 May-24 July 2015

A.PASS RESEARCH CENTRE
THE HOUSE OF SPIRITS

The House of Spirits is a common space for the (re)collection, digestion and transformation of the traces of the individual researches and workshops. The House opens up a space for the shamans/conservators of the Research Centre, as well as some of the participants. Every week another shaman practices in the House of Spirits, working with the case objects of the participants or with left-overs of the workshop, developing a shared ritual for the a.pass group. The strategies of the shaman include reordering, cataloguing, magical transformations, ritual alchemy, displacement and fictionalisation.Read more.

workshop

11 May-30 July 2015

Location a.pass

READING CIRCLE

Sign up for this event

As a red thread throughout the block the participants engage in a weekly communal reading practice of the book ‘Realist Magic – Object, Ontology, Causality’ by Timothy Morton.Reading and discussing in-depth this one central text allows for the development of a common ground of reference and connection that functions as a backdrop to the workshops and practices that shape the block. The Reading Circle happens on Monday evenings.Read more.

workshop

25-29 May 2015

PIERRE JOACHIM / GEERT OPSOMER / PIERRE RUBIO
ECOLOGY OF AFFECTS

Sign up for this event

Studio 54, Halloween 1978, Hasse Persson

Every block, a.pass organizes ‘b-workshops’ that focus on the basic principles of a.pass as a collaborative artistic research environment. This b-workshop ‘Ecology of Affects’ will put into discussion Spinoza’s theory of affects and Guattari’s concept of mental ecology by reading closely a series of texts from 17th to 21st century.Read more

workshop

1-5 June 2015

Location a.pass

SARA MANENTE / MARCOS SIMOES
THIS PLACE

Sign up for this event

this place, Sara Manente & Marcos Simoes - photograph Marcello Mardones

The workshop unfold a series of extra sensorial practices as tools for collaboration in groups, couples or with objects. The dispositives used, for example the telepathic approach, offer the possibility to create a third existence which is “a self”, “an entity” other than us, with own quality and ability to perform. Like an “experimental magic”: there will be magic without magicians. Can we create the magic by creating the situation for the magic to happen? We create the rules therefore we create the magic. Is it possible to empower an object, a person, a situation through speculation? With the stubbornness of “the idiot”, we will practice and question again and again opening up the creative process to the immaterial and the immaterial.Read more

workshop

8-12 June 2015

ABU ALI * TONI SERRA
THE UNSEEN WORKSHOP

Sign up for this event

For this workshop Abu Ali offers a selection of footage from the video archive O.V.N.I (observatori de video no idenitficat) based in Barcelona, which deals with the ‘Unseen’. Based on these projections Abu Ali will experiment with us on practices of not seeing. Challenging the relation between the gaze and action, vision and perception, the imaginary and the experienced, we will cruise through a network of text, video, and physical practices that open the vision for the unseen and the un-seeing.Read more

workshop

22-26 June 2015

Location a.pass

OSCAR PARADA
TOWARDS A COLLECTIVE RITUAL

Sign up for this event

The objective of re-knowing and re-producing the sacred in connection with a performative ritual space is to operate a transformation and that is what we can call medicine. Medicine is everything that transforms us. The workshop proposes techniques and practices to open the body not only as an artistic tool but also as a medicinal tool. We will question and challenge the limits of what ‘self’, ‘presence’ and ‘relation’ mean. Hence, the workshop will also a research into creating individual and collective rituals in different ways.Read more

workshop

29 June-3 July 2015

PETER STAMER / LUANDA CASELLA
SIX DEGREES OF SEPARATION

Sign up for this event

In 1969, the American psychologist Stanley Milgram designed a study to explore if two randomly selected individuals, strangers to each other coming from different American states, are nevertheless connected by acquaintances in between. Starting the test in Kansas/Nebraska, linking people to one individual in Massachusetts, the experiment suggested that an individual knows of any target person only by six degrees of connecting steps: Mr X from Kansas knows someone who knows someone who knows someone who knows someone who knows someone who knows Mrs Z, living in Massachusetts.Read more.

a.pass

a.pass - Posthogeschool voor podiumkunsten vzw.
p/a de Bottelarij / Delaunoystraat 58-60/p.o. box 17
1080 Brussels/Belgium
tel: +32 (0)2 411.49.16
email: info@apass.be
web: www.apass.be

Program Block 2015/II 09 April 2015
posted by: Nicolas Galeazzi

Dear ex-a.pass-participants and current-a.pass-interested

With this new type of newsletter we would like to introduce you at the same time to the upcoming program of workshops and events, and to our new website!!

For signing up to the workshops, please find the link 'Sign up to this event' in every event description.

Hope seeing you in one of the next workshops or events!

All the best!

the a.pass team

block information

4 May-2 August 2015

PIERRE RUBIO
BLOCK FOCUS SUMMER 2015: UNTOUCHABLE / UNACCEPTABLE / INTANGIBLE

ABOUT THE IMAGINATIVE AESTHETICS OF CHANGE

What is the possible relationship between art and social change? When forced into the corner of economic demands on the one hand and the need for aesthetic subversion on the other, a lot of artist workers feel the need to defend their ‘right to be’ through critical strategies and political transparency. In defence of the power of aesthetics this block tries to pry open the difficult paradox between criticality and imagination, between the power of the subject and the passive resistance of the object, between political critique and artistic re-imagineering strategies.Read more..

workshop

4-8 May 2015

Location a.pass

NICOLAS GALEAZZI
BRICOLAGE

A TOOL FOR OPENING THE BLOCK

Diving into this concept, described in Claude Levi-Strauss' 'The Savage Mind', we develop a practice to present, discuss and discover the momentary objectives of our researches. With the help of found and constructed objects, objects of personal importance and desire, daily objects and precious ones, or objects of thought and discourse, we will try to define the actual quality of each one's research model and methodology.Read more

workshop

10 May-24 July 2015

A.PASS RESEARCH CENTRE
THE HOUSE OF SPIRITS

The House of Spirits is a common space for the (re)collection, digestion and transformation of the traces of the individual researches and workshops. The House opens up a space for the shamans/conservators of the Research Centre, as well as some of the participants. Every week another shaman practices in the House of Spirits, working with the case objects of the participants or with left-overs of the workshop, developing a shared ritual for the a.pass group. The strategies of the shaman include reordering, cataloguing, magical transformations, ritual alchemy, displacement and fictionalisation.Read more.

workshop

11 May-30 July 2015

Location a.pass

READING CIRCLE

Sign up for this event

As a red thread throughout the block the participants engage in a weekly communal reading practice of the book ‘Realist Magic – Object, Ontology, Causality’ by Timothy Morton.Reading and discussing in-depth this one central text allows for the development of a common ground of reference and connection that functions as a backdrop to the workshops and practices that shape the block. The Reading Circle happens on Monday evenings.Read more.

workshop

25-29 May 2015

PIERRE JOACHIM / GEERT OPSOMER / PIERRE RUBIO
ECOLOGY OF AFFECTS

Sign up for this event

Every block, a.pass organizes ‘b-workshops’ that focus on the basic principles of a.pass as a collaborative artistic research environment. This b-workshop ‘Ecology of Affects’ will put into discussion Spinoza’s theory of affects and Guattari’s concept of mental ecology by reading closely a series of texts from 17th to 21st century.Read more

workshop

1-5 June 2015

Location a.pass

SARA MANENTE / MARCOS SIMOES
THIS PLACE

Sign up for this event

The workshop unfold a series of extra sensorial practices as tools for collaboration in groups, couples or with objects. The dispositives used, for example the telepathic approach, offer the possibility to create a third existence which is “a self”, “an entity” other than us, with own quality and ability to perform. Like an “experimental magic”: there will be magic without magicians. Can we create the magic by creating the situation for the magic to happen? We create the rules therefore we create the magic. Is it possible to empower an object, a person, a situation through speculation? With the stubbornness of “the idiot”, we will practice and question again and again opening up the creative process to the immaterial and the immaterial.Read more

workshop

8-12 June 2015

ABU ALI * TONI SERRA
THE UNSEEN WORKSHOP

Sign up for this event

For this workshop Abu Ali offers a selection of footage from the video archive O.V.N.I (observatori de video no idenitficat) based in Barcelona, which deals with the ‘Unseen’. Based on these projections Abu Ali will experiment with us on practices of not seeing. Challenging the relation between the gaze and action, vision and perception, the imaginary and the experienced, we will cruise through a network of text, video, and physical practices that open the vision for the unseen and the un-seeing.Read more

workshop

22-26 June 2015

Location a.pass

OSCAR PARADA
TOWARDS A COLLECTIVE RITUAL

Sign up for this event

The objective of re-knowing and re-producing the sacred in connection with a performative ritual space is to operate a transformation and that is what we can call medicine. Medicine is everything that transforms us. The workshop proposes techniques and practices to open the body not only as an artistic tool but also as a medicinal tool. We will question and challenge the limits of what ‘self’, ‘presence’ and ‘relation’ mean. Hence, the workshop will also a research into creating individual and collective rituals in different ways.Read more

workshop

29 June-3 July 2015

PETER STAMER / LUANDA CASELLA
SIX DEGREES OF SEPARATION

Sign up for this event

In 1969, the American psychologist Stanley Milgram designed a study to explore if two randomly selected individuals, strangers to each other coming from different American states, are nevertheless connected by acquaintances in between. Starting the test in Kansas/Nebraska, linking people to one individual in Massachusetts, the experiment suggested that an individual knows of any target person only by six degrees of connecting steps: Mr X from Kansas knows someone who knows someone who knows someone who knows someone who knows someone who knows Mrs Z, living in Massachusetts.Read more.

a.pass

a.pass - Posthogeschool voor podiumkunsten vzw.
p/a de Bottelarij / Delaunoystraat 58-60/p.o. box 17
1080 Brussels/Belgium
tel: +32 (0)2 411.49.16
email: info@apass.be
web: www.apass.be

test post 01 April 2015
posted by: Guido Lucassen

[easingslider id="1723"]

information

postgraduate program

block 2016/II

HALF-WAY-DAYS 31 March 2015
posted by: Nicolas Galeazzi

a.pass

17 October 2016

21 October 2016

The half-way-days - half way through the block - are the second common gatherings in each block. It is the moment where the exchange of practices include the direct involvement of the others into our own practices. We use the others as ‘guinea pigs’, collaborators or interlocutor for our research and play those roles ourselves for the others. This exchange is a practical research moment and a chance to test and develop our methodologies.

Beside that, the half-way-days are also an occasion to think about and influence the making of the following blocks to come. The APC’s are sharing their first thoughts and approaches to construct the next block’s program and ask for your involvement, your ideas and needs.

postgraduate program

workshop

Untouchable/Unacceptable/Intangible

SIX DEGREES OF SEPARATION 23 March 2015
posted by: Nicolas Galeazzi

Peter Stamer / Luanda Casella

29 June 2015

03 July 2015

In 1969, the American psychologist Stanley Milgram designed a study to explore if two randomly selected individuals, strangers to each other coming from different American states, are nevertheless connected by acquaintances in between. Starting the test in Kansas/Nebraska, linking people to one individual in Massachusetts, the experiment suggested that an individual knows of any target person only by six degrees of connecting steps: Mr X from Kansas knows someone who knows someone who knows someone who knows someone who knows someone who knows Mrs Z, living in Massachusetts. Even though this experiment showed some flaws in its methodological design, it seemed to prove a fascinating idea which the Hungarian author Frigyes Karinthy had already carried out in his fictional essay ‘Chains’ in 1929. In this text the writer even suggested that the population of the whole planet, not just from a region in the United States, was closer together than it had ever been before: “We should select any person from the 1.5 billion inhabitants of the Earth - anyone, anywhere at all - and, using no more than five individuals, one of whom is a personal acquaintance, one could contact the selected individual using nothing except the network of personal acquaintances.”

What Karinthy and Milgram were dealing with is now known as „The Small World Problem“, a popular research method, especially in times of immaterial communication or social networks like facebook, trying to merge mathematical parameters of statistics with marketing tools to improve accessibility to one’s consumer behaviour. And yet, the thought is fascinating: that everyone of us is connected with anyone on this planet of now 7.5 billion inhabitants, regardless of race, cultural background, continent, religion, age. Next to the political implication of such a thought this idea provides us with a resourceful generator for stories, narratives, fictions about human beings and their lives.

Six Degrees of Separation is based upon the desire to create contemporary storytelling formats in which we explore fiction in shared narrative practices - narratives without a centre plot, but composed of biographical fragments, travel experiences, random encounters, figments of imagination - and maybe very little resolution. We believe that the world is full of stories, told ones and concealed ones, voiced ones and mute ones. Stories that we fantasize are not less true; digging them out and rendering them audible creates a multiplicity of narratives which form a large tapestry of events, a patchwork of textures, interwoven in such a fashion that they somehow may exist on the verge of being. Using a mixed media apparatus (Google Earth; Skype; Google Docs, Facebook, Twitter, etc), we will go through different storytelling exercises focusing on the construction of evasive, critical, imaginative narratives in order to create a common imaginary in the end. So what is it that holds the world(s) together?

References/Literature: Sophie Calle: Exquisite Pain and other writings; George Perec: “Life – A User’s Manual”; “Species of Spaces and other pieces”, Alfred Hitchcock: “Rear Window”; ‘The Phantom of Liberty’, film by Luis Bunuel, 1974; ‘Street Scene’ by Bertolt Brecht; ‘Theatre of the Oppressed’ by Augusto Boal; ‘Phone Booth’ (film) by Joel Schumacher.

Biographies:

Peter Stamer works as director, dramaturg, mentor and curator in the field of contemporary theatre and performance. In his projects he is mainly interested in the potency of bodies and their potential for language. His performance and theatre projects, realized all over Europe, also led him to China, Egypt, USA, or Israel. His recent works include a.o. The Path Of Money, a documentary/theatre/installation on a travelling banknote through China; the performance For Your Eyes Only on story telling and blindness; or The Big Event 1 – 3, a documentary theatre play on the assassination of John F. Kennedy (with toxic dreams). Lately he has been working on the international building-performance-project A Future Archeology within which spatial structures in Berlin, Vienna, and Cairo were to be built during five months in 2013. He just finished the New York phase of the project 26 Letters to Deleuze on the Abcédaire of Gilles Deleuze for EMPAC in Troy/New York.

(www.peterstamer.com)

Luanda Casella is a Brazilian writer and storyteller, living and working in Belgium since 2006. Her research focuses on the ways individuals relate to narratives in order to create a sense of identity, to form their opinion of the world, and ultimately to protect themselves. As a writer she's interested in magic realism and in all forms of prose where fictional elements are incorporated in the narratives with the same relevance as real facts — strongly believing that fantastic attributes given to characters and settings give us the freedom we need to address the often phantasmagoric social realities of our history. In her performance work she's concerned with finding techniques to produce hypertext fiction on stage. In other words, to expose the audience to an experience of co-authorship, where viewers are engaged in making intellectual and emotional associations to the completion of the story. In the context of the storytelling format "live-book" — an interaction of spoken word and live jazz music — she connects the experiences of 'reading' to that of 'watching a jazz concert' and builds (with prose) a space for free interpretation. Extremely influenced by plastic theatre, her stage narratives are enhanced by the use of paratextual material — in the form of video projections of written content, maps, objects, costumes and props — suggesting purely poetic truths.

(www.luandacasella.com)

NOT_index

testing for Leave Page Bug 03 March 2015
posted by: Fake participant

fixed!

information

Team 25 February 2015
posted by: Nicolas Galeazzi

At the moment a.pass is in a transition phase, there is no Artistic Coordinator. For all your questions you can contact our general coordinator.

General Coordinator

Kristof Van Hoorde

kristof@apass.be

Responsible for finances, contracts, visa & attestation issues. On a more global level he deals with all legal matters such as the ministry, the board, the building, the insurance.

Scenographic and Technical support:

Steven Jouwersma

support@apass.be

Technician and practical advisor of scenographic, digital, infrastructural and material questions.

Test newsletter 25 February 2015
posted by: Guido Lucassen

performative publishing

research center

Tender Institute

artistic research 12 January 2015
posted by: Guido Lucassen

"Other than the ‘artist’s research’, artistic research overwrites the isolation and the hermetics of art production in the classical sense, in addressing in one way or another a socially relevant problematics. This kind of artistic research opens up new ways for the creation of a ‘generous cultural memory’."

1. 'artistic research’

To clarify what kind of research a.pass sustains, a minimum of conceptual transparency is needed. When we combine the terms ‘research’ and ‘artistic’, most of the time we are dealing with a research ON the arts (art history, musicology, theatre sciences, aspects of cultural sociology, esthetics etc...) or a research IN the arts (a research that is part of a (regular) artistic practice). What we in a.pass consider as artistic research - a term that is often understood in reference to the Anglo-saxon models for practice-based research - often is the result of a research In the arts, but cannot be reduced to it. a.pass doesn’t want to limit its range of research to the ‘artist research’ full stop: the necessarily research-oriented attitude that accompanies any kind of serious artistic endeavour, which does not necessarily have any link to the communication and valorization of research results as it is demanded in an academic context. ‘Research’, as it is understood in the artistic practice, is an evident part of this practice which allows for a result-oriented reflection on the work, or in other words: a research oriented towards the production of the art work as a product, as a repertory and/or as an oeuvre.

In the a.pass environment, and in a playful questioning of the ‘academic’ research mind-set, this individual artist is not the sole focus of attention, or at least not in the sense that we perceive our researchers as artists tout court. An artist research has an inherent logic and validity, but does not necessarily have a need to be communicative to an outside community in any other form than through the production of art works. a.pass reflects on a research in the arts that is more than a report - in the art work itself or in the accompanying dissertation - of the individual research of an artist. What we consider an artistic research project is rather:

‘a new practice in the arts, which differs from the individual artist practice, as well as from the art historical or scientific research practice. One researches not only the art through the art works, but the functioning of art and the breadth of the art practice by way of interdisciplinary interventions in the (semi-)public, societal domain. Artistic research is an interdisciplinary concentration around a ‘binding’ problem that catches the attention of a pluriform group of participants.’ (Jouke Kleerebeezem, De Witte Raaf)

This means that a question in the research of a.pass is always situated in a broader context than that of the sole artist: a lot of the questions that are posed in a.pass generate collective discussions and critique, find their way (partly) into other researches or attempt temporary coalitions in the defining and/or broadening up of a certain problematics. Important in this environment is the shared reflection concerning ways of working, diverse understandings of artistic research, the development of (post-disciplinary) perspectives and the experimentation with methodologies and strategies. The work of the artistic researcher does not coincide with the work of the artist in the sense that it is self-conscious, and explicitly communicates and circulates this self-reflection within a wider group of stakeholders.

In other words, the emphasis in this kind of research is not so much on the conception and production of an art work - although this undeniably and unavoidably is part of the whole of the research - but rather on a questioning that puts the individual art practice and even the recognizable mono-discipline in a wider perspective. This kind of research originates from and builds on the demands and problematics of a shared debate, and can be approached by different specialist researchers, each addressing the question out of his own domain. The length, the quality criteria, the form, the communication strategies and the required ‘relevance’ of the research - and thus also the understanding of the requirements of the PhD-project that might eventually result out from it - are thus in principle dependent on the context and have to be negotiated on a project base between the researcher and the institution(s) involved. It is in this case very important to recognize a wider ‘public’, the potential users of this research, as a partner in this trajectory, and to develop the appropriate communication channels to make this participation possible.

2. “A new art terrain escapes in the best case scenario the doom of splendid isolation, WITHOUT losing the special and meaningful privilege of unusefulness that characterizes the symbolic practice.” (Jouke Kleerebeezem)

Other than the ‘artist’s research’, artistic research overwrites the isolation and the hermetics of art production in the classical sense, in addressing in one way or another a socially relevant problematics. This kind of artistic research opens up new ways for the creation of a ‘generous cultural memory’. But at the same time the societal relevance of this research cannot coincide with its utilitarian value, since the direct impact of the research practice and reflection necessarily develops through artistic, affective gestures of experimentation and communication that resonate with, but never answer to, the concrete questions posed within the societal fabric. This kind of research thus will only influence the daily social, political, economic or scientific reality by a detour, through the unsettling of its self-reflection and imagination(s). This independent position, free from any preconditioned political preconceptions, economic value or socially determined relevance is a necessary and undeniable characteristic of this research practice.

More than a pragmatic laboratory for the production of answers on societal questions, the research lab that is a.pass offers the possibility to construct an ‘general intellect’: a way of working wherein researchers collectively give form to diverse practices to produce and articulate knowledge in an open, shared research environment.

3. ‘Old cultural dichotomies have come to collapse: those of knowledge and imagination, thinking and doing, language and image, truth and illusion, theory and practice, object and process.” (Camiel Van Winkel)

In a.pass the relevance of the research is measured by the degree in which researchers, out of their different backgrounds and knowledge horizons, manage to formulate innovative perspectives on potential knowledge production, as well as on the development of tools to share and experiment this knowledge on the public scene. It is clear that the development of this kind of research environment also resonates with other institutions for art education on an (inter)national scale. Artistic research in a.pass can be seen as a third way, wedged in between the artistic practice as such and the more academic understanding of knowledge production. Different from the artistic practice the research is not limited to the individual trajectory, the personal questioning and aesthetics of the artist. But at the same time the art practice does take a central role in the development of new perspectives and methodologies, a way of working that relates to, but doesn’t coincide with, and even explicitly questions an academic AND an artistic framework. Artistic research in a.pass is not limited to the development of arts-practice-related knowledge, but also involves the creation and testing of formats, methodologies, communication strategies and shared practices, ‘tools for collaboration and communication’, that broaden up the understanding of artistic research from an art work with paper validation form to a more critical investigation into the statute, the circulation and the valuation of divergent forms of knowledge.

performative publishing

research center

Tender Institute

hunger artist 12 January 2015
posted by: Guido Lucassen

1. Food and Hunger

Knowing about food and where our foods come from, or even knowing what exactly it is we are eating, has been the leveller for a new movement of engaged and interested citizens-artists who want to come to an understanding of the different factors that are running the all-encompassing trade of our alimentary products.

Talking about global food production, we must come to the conclusion that making ‘healthy’ decisions is an almost impossible task. Faced with the everyday realities of food miles, (the lack of) farmer’s organization or union support, the huge gap in economic power between the industrialized mega-states and the (often poor) production regions, the carbon footprint of global distribution, the non-ecological industrialized farming methods and the subsequent constant production of toxins, the limited range of possibilities of the ‘fair trade’ label etc, we come to the conclusion that eating healthily and taking care of your body does not necessarily mean you are taking care of the community nor the environment. Taking into account the situation of the workers that are producing your food for less than the money they put into their work, as a direct result of the so-called ‘free trade’ (but heavily subsidized) food policies promoted by the strong industrial food powers, it is hard to find your way around the shopping isles of your supermarket. But even the neighborhood shop or farmer’s market is not above suspicion. In the food industry nothing is what it seems.

In answer to this seemingly insurmountable problem, artists and citizens alike have taken up the challenge in very different ways. Collectives concentrating on city gardening, gathering food in public parks, working on solar energy, devising alternative economies, are all interesting and locally invested initiatives that somehow try to grasp some of the left-overs of the individual agency in matters that seem largely to surpass its level. Because there are few characteristics that shape our current food production that are not so easily airbrushed by good intentions and local initiative.

The first, and probably most important fact is that Food is Class-Conscious: the way food production and distribution is organized today has created, aggrandized and sustained major inequalities in our society: on the city level as well as on the global level, not to forget the discrepancy between the attention dedicated to city (consumers) and the rural community. In the cities American studies have shown that it is hard to find any decent supermarket in predominantly black neighborhoods. The ‘good’, but also often the cheapest food, is to be found on the outskirts of the city, impossible to reach by foot or public transport. Local, inner-city shops often offer lower quality products at a higher price. Which offers the have-nots only a limited choice: since no fresh produce is available they depend on nightshops, local, relatively expensive small-scale super markets, or just don’t bother and go to the Mc Donald’s, which in these neighborhoods is always just behind the corner. Although this study was performed in the megapolis areas of the USA, which structure does not exactly mirror similar sizes cities’ organization in other countries, it is safe to say that the equal access to fresh, healthy and nutritious food is limited to those who are living on limited means. This glaring inequality does no more than reflect the same kind of imbalance produced by the global food market system: over-subsidized food industries in nations like the USA and China dominate the market by artificially bringing down the prices for the goods produced in other parts of world. Since they are not forced to sell, they can sit back and wait until the market turns out more profit, which is something most other regions cannot afford to do. On top of that the USA has been consciously overproducing (especially corn and grain), and dumping their excess produce on the world market at prices that often are below the cost of production. Which is a sure way of cutting down all concurrency, forcing whole countries into the subservient state of mono-culture produce for mega-companies that are putting even more pressure on the farmers, and rendering them in that way completely dependent on the often capricious swifts and turns of the market and the weather.

What concerned artists-citizens are concentrating on, is to find ways out of this globalized and subsidized inequality system that is fed into us every day when we go shopping ourselves, and come to the understanding that there is no locally grown produce to be found, since it seems cheaper to transport apples over a 3000km distance to the supermarket than to eat the ones the soon-to-go-out-of-business local farmers are producing. What they reclaim as human beings is their right to food sovereignty: the right to be able to make the right choice. Or as the activist group Via Campesina formulates it in mock-answer to the WTO demand for the elimination of trade barriers between the nations: ‘Access to markets? Yes, we want access to our own markets.’ Food sovereignty in the first place has to do with accessibility, as said before, and with the communally constructed rethinking of sustainable food architectures in our communities. But there are also more radical ways to put into question the hierarchies and dependencies of the food market, as the hunger artist exemplifies.

2) Hunger as artistic attitude

Working as a hunger artist means you take a distance from the world. Food is what greatly shapes our social relations, our daily schedules, our meetings and our professional environments. Try to imagine not being able to go out for dinner anymore, have a beer with a friend until late in the night, go to a business lunch meeting, have a glorious Sunday brunch with the family. What does it produce if you break off all these easy and light engagements that somehow keep your network, your links with the world outside of you, intact. The hunger artist will always be the one that introduces a kind of friction in the social setting, the one that doesn’t play the game anymore, the one that sits soberly watching the other ones. It is an awkwardness that creates distance, provokes questions, and -more often than not- a certain degree of scepticism or even hostility. For the hunger artist the body turns into a completely different vessel: slowly hollowing itself out it becomes little by little a pure exterior, a testimony of the practice that carries itself outwards into the world, the inner core emptying itself out every day a little bit more. The hunger artist is, to speak in Deleuzian terms, the ultimate Body without Organs. Deleuze speaks about different types of BwO’s: the masochist, the anorexic, the addict, etc… Each of them developing a ‘micro-politics’ that will leave the body undone, stripped of all it organs, of its most essential machinistic sense of functioning. The body seen as a machine that has to be filled up every so many hours is dependent on the food architecture he/she lives in to do so, has formatted his/her social environments to fit into these pigeon holes of meeting and exchanging. In contrast, the Body without Organs opens up the possibility of a body that is no longer mechanic, that frees itself from its dependencies, only to reconstruct them from a new perspective. A BwO is assembled out of a desire for experiment, for the potential breaking through. It pushes the organizational lines of time and space that regulate our ordinary social encounters. ‘If the machine is not a mechanism, and if the body is not an organism, it is always then that desire assembles.’

The hunger artist, much like the anorexic as Deleuze sees him, reorganizes the social space. When distanced from the initial desire to consume, prompting us into obeisance and consumerism, food items start to tell a completely different story. Walking through the aisles of the super market, the long rows of repetitive food items take on an almost alien characteristic. The absurdity of the abundance of food, of this constant movement of goods from the other side of the world, from the rural areas, into the city, keeping the heart of our community pumping takes on an almost grotesque character. Taking a distance from the food object is a first step into questioning our dependencies. Not only to eating, but to how these food items shape our lives and relations. The reason the hunger artist is often looked at wearily is because he questions our sense of pleasure and the social bonds that create it. Food has off course more than a nutritional value: food marks the important moments in our lives, food is an indicator of good taste, of worldliness, and of – not unimportant – class. Food places us fixedly on the social map of belonging. We buy certain products because our parents did so, because the advertiser sold me his body image, because of the comfort of its proximity, because of our craving to be ‘filled up’. ‘Comfort food’ as preached on so many TV channels and in countless cook books, is not by coincidence often fatty and ‘nostalgic’: referring to a previous age, childhood recipes which remind us of home, of the clear safe boundaries of a house in proper order. Comfort foods are our vessels of consolation, not by coincidence mostly targeted to single consumers. They are the consolation for not fitting the social pattern (yet). Comfort food is what creates food addicts and a dependency on food as a social and/or professional readjuster. No wonder then, that from this perspective the hunger artist is seen as a loco, and the anorexic as diseased. In reaction to the full plate of richess offered to him, he declines politely, as Bartleby did before him: ‘I would prefer not to’. (It is no coincidence that Melville’s Bartleby dies of starvation at the end of the book). But if we look at the hunger artist with a bit more distance, we could argue that he is probably the true ‘relational aesthetics’ manager. Having become a pure exterior, he rearranges the borders of social conduct. If we go back to the anorexic, we see that the ‘I’ of the anorexic undeniably rearranges the fabric of the family constellation. In the same way, if we see the hunger artist practice as a public, artistic practice (which it would have to be to overcome the limits of the narcissistic experience), the ‘I’ of the artist is restructuring the relations among the bodies he is closest to. His collaborators, curators, programmers, public, providers, care-takers and so on. By refusing the imposed organ-ized ways of dealing, by making them impossible to apply through a pure passivity of food denial, he rewrites the potential outcome of the situation introducing this simple moment of openness for what might be there on the other side. As Deleuze notes the anorexic is not the one that refuses his/her own body, but the one that refuses a particular ideology of the body. It is not the one falling victim to his/her own body, but the one emancipating it from the all-encompassing demands of its environment. It is a twisted logic of the current food system that on the one hand produces more and more fatty and unhealthy food items, and on the other hand glorifies a perfect, trained, ‘normal’ body, shunning the rest of us out of vision. Out-of-size bodies are the ones that launch a counter-attack against these hypocritical and often obtuse moral hygiene of the food market. Why anorexics as well as overweight people are regarded suspiciously is because they trespass the norm, the middle space, the common ground we all agree on. But if we make a more militant reading of this ab-normalcy we could say that ‘The anorexic void has nothing to do with a lack, it is on the contrary a way of escaping the organic constraint of lack and hunger at the mechanical mealtime.’ The psychiatric reading of anorexic practices or the undue fear of the hunger artist ignore other traditional ways in which these practices were considered spiritually liberating and ascetic practices experimented with for thousands of years. As echoed through the witnessing of these traditions the hunger practice is an emancipatory gesture taking a temporary distance from being subjected to the body’s incessant and dictatorial demands. During le Château Marcella.B picked up on these intuitions and sent out a call for hunger artists all over the world (in response to the score of Morice Deslisle), to strive for an artistic practice that is built on social transformation, fair-trade and the rethinking of the relation between our and other bodies out there in the world. In a second phase she works on the development of her ‘Pratiques Anorexiques’ in different, public residency settings. In her practice she point out the parallel between the ways we deal with food and the ways we deal with our arts practices. Using the body as a transformative tool in the exploration of current societal questions off course places the artist right back into a tradition of long-durational body arts. But also, and more importantly in this context, in the middle of a societal debate that is larger and more accessible to a larger group of stakeholders than the restriction to the usual suspects of the arts scene. The hunger and anorexic practices open up a field of debate that can be shared by anyone, offers an opportunity to digest various concerns, and incorporate them into the empty body of the artistic work. Off course the Hunger Artist is only one way to deal with the questions raised by global food production. Overall the strategies that deal with these questions are based on creating a ‘state of attention’: which can be achieved through creating zones of attentive cooking, building sustainable food architectures, inventing new foods, etc… What the Hunger Artist in this whole debate is a moment of standstill, a period of tranquility in the middle of the roaring velocity of movement and speed that directs our existence. A moment of suspension in the eye of the storm.

3) Fair trade in the arts: take out the middle men

If we talk about fair-trade in the food industry we talk about returning to the farmers the right to be paid fairly for what they grow. We talk about the unfairness of the middle men, the refiners and distributors of the food, the supermarket chains that push the prices up for the customers and down for the growers. We talk about a clear policy on what exactly it means to deal within ‘free trade’, when the big industrialized nations are paying massive amounts of money to over-produce bulk food which destroys the (potentially) healthy price concurrency regulating the markets. We talk about over-subsidizing governments that don’t take into account the needs of the farmers nor of the consumers. But most of all we talk about the right to decide how and what to grow (from the farmer’s side) and to be able to make healthy and informed decisions on the part of the consumer. If we talk about the arts market, we seem to have entered into that same state of deadlock. Policy makers and commissions, curators and programmers, everyone is trying to make sense of something that should be fairly simple. There are artists producing a multicultural (in opposition to the monocultural agricultural practices) range of practices and art works, and there is an equally multi-oriented public, looking in the arts for a satisfactory reply to questions or cravings as diverse as critical awareness, aesthetic pleasure, soothing reassurance, political insights, historical framing, and lots and lots more. What is been happening in the last ten years though is a subsidizing policy that grew out of a more or less sane self-organizing artists field, and that now has become regulative to an almost absurd height. (We write here from our background as a respectively Dutch and Belgian artistic researcher). In his State of the Union at the performance festival in Belgium, a few days after the Dutch cultural subsidy system all but collapsed under the weight of populist demands and managerial efficiency, cultural sociologist Pascal Gielen rightly remarked: ‘The arts field follows a ‘neutral politics’ strategy. One doesn’t utter politically tinged statements, one speaks with just about all democratic parties, one provides evenly divided political distribution in the boards and even sometimes in the governmental commissions. At the same time one incorporates the efficiency and management rhetorics that please today’s policy makers: the arts sector as well wants to prove its ‘good management’, while research ought to legitimate the arts sector economically.’. As a direct result of this managerial approach though, Gielen claims, the arts sector opened up the possibility for its most interesting, experimental, ‘non-efficient’ practices to be cut from one day to the other. Because this kind of understanding of ‘good policy’ ‘has a politically colored history, stemming from the UK politics of Margaret Thatcher, and is certainly not politically neutral since it joins forces with the neo-liberal rhetorics of the free market as the fundament of our society. And does that with all semblance of political neutrality’ As pointed out before, the cultural scene in the Netherlands was crushed by its own embrace of neo-liberal Newspeak. In Belgium, the sector is crushed by the slowly suffocating motherly hug of the subsidiary system. Mom says what we should wear, where we have go to school, how we should behave and present ourselves in public. Mom tells us which words to use in our dossiers, and who to speak to to ‘step up’ the social and professional ladder. The problem is that also in this sector the cards are being dealt by the middle men, by the producers, and subsidizers. Although of course most of the programmers and curators also are stressed into defending their ‘niche format’, their ‘name’ and their ‘brand’. Just as the many commission members and cabinet members and other advisers and decision takers probably have the sector’s best interest in mind. The problem is not situated with the individuals, trying to grasp the reality of what is happening, and responding accordingly. The problem is that the system little by little has made itself indispensable, has become the (half)hidden ruler of the arts. A system that has produced format after format for production, creation, research, distribution and sales is now desperately trying to fill in the holes of the raster, but cannot see over its little devising walls what is happening outside. What people are processing outside of these well-prepared holes in the wall. Which is no wonder, since nobody will ever be able to see what these artists are doing since they didn’t fit the profile of the venues they were supposed to be shown in, or meet the people that might have appreciated what they do. If we talk about a fair-trade in the arts therefore I think we talk about a fair chance, not only for artists, but also for experimental programmers and curators that don’t tick all the salonfähigkeit’s boxes of what is hot today. We talk about the public as well, that often is confronted with a made-to-custom program that is supposed to serve all tastes. And we are evidently also talking about policy makers that should not be burdened with the power to decide on who has and who has not. If we talk about a fair-trade we’re talking about giving the power (and the money) back to the artists: let them decide what to do with all these heaps of bricks supposingly built to host the artist’s and the public’s interest. Let them meet with these publics directly, uncensored, and let them find out what it means to take position. What it means if art again starts to mean that you stand for something, and that we can disagree. Violently or not. And that we can do this directly. Where free trade meets fair-trade. What would the sector look like then?

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a.pass in context Position of a.pass in the educational and artistic field
10 December 2014
posted by: Elke van Campenhout

The a.pass program and research centre are positioned within a larger context of the arts and education, and develops its working out of a questioning of the current organization of artistic and educational (institutional) practices. In its trajectory, a.pass has on all levels of its organization critically reflected upon the economy of knowledge as it is being employed today in higher education and the media, the logics of the arts market, the recuperation of institutional critique by the institutions themselves, the capitalist drive for the new, the seductive and the quickly consumable, and the role and responsibility of the artist researcher in all of this.

In a.pass the relevance of the research is measured by the degree in which researchers, out of their different backgrounds and knowledge horizons, manage to formulate innovative perspectives on potential knowledge production, as well as on the development of tools to share and experiment this knowledge on the public scene. It is clear that this kind of research environment also resonates with other institutions for art education on an (inter)national scale. Artistic research in a.pass can be seen as a third way, wedged in between the artistic practice as such and the more academic understanding of knowledge production. Different from the artistic practice the research is not limited to the individual trajectory, the personal questioning and aesthetics of the artist. But at the same time the artistic practice does take on a central role in the development of new perspectives and methodologies, a way of working that relates to, but doesn’t coincide with, and even explicitly questions an academic AND an artistic framework. Artistic research in a.pass is not limited to the development of arts-practice-related knowledge, but also involves the creation and testing of formats, methodologies, communication strategies and shared practices, ‘tools for collaboration and communication’, that broaden up the understanding of artistic research from an art work with paper validation form to a more critical investigation into the statute, the circulation and the valuation of divergent forms of knowledge.

This means that a.pass is an environment that reflects and practices knowledge and artistic strategies with the windows open to an outside reality. In that sense a.pass is not so much a preparation for the ‘professional life’, as it is a putting-into-question of what these professional sectors (both the artistic and educational organizations of institutes, values and work) are symptoms of. Throughout the years, a.pass has used its own institutional status - and the opportunities offered by being an artistic educational program embedded in a larger network of schools, art centres, research places, workspaces, etc… - to seriously reconsider its role, and the role of the artist researchers within the current ethical, political, economic and social context of knowledge production and sharing.

On the level of ethics this means that we consider both the institute as the institute’s participants to be part of a larger network of relations, that give them their value and meaning. In a.pass the relation between the ‘I’ of the researcher and the provisional construction of the ‘We’ of the research practice within the institute, is a recurring, and politically charged, topic. The institute here is considered as an experimental playground to try out strategies for the now and the future within a larger society. a.pass gives a lot of attention to the transindividual character of practice and knowledge, and how the collective environment can be both a source of frustration and feedback, as of nourishment and challenge to the individual researcher’s trajectory. Also, a.pass in that sense always takes the ‘ethical’ concreteness, the situational reality of research seriously: artistic research is always already embedded in the relations that produce it, and these relations encompass elements of discourse, social and economic factors and spatial settings, as well as institutional givens, societal demands and resources at hand. Therefore an artistic research strategy or outcome is not transparently reproducible without changing in the process. The ethical (here understood as relational and situational) character of the research, makes it resistant to commodification on a larger scale. But this doesn’t mean that the research can not be communicated or shared, using strategies that differ from the promise of serial reproduction.

This interest in the transindividual character of learning and research, however, does not exclude a strong focus and interest in the development of the individual’s trajectories. Since the institute can not function without the invested interest and contributions to the common environment of the researchers, a.pass strives towards creating an environment in which the aesthetic and artistic idiosyncratic qualities of each practice can be challenged into being. a.pass considers the artist researcher in the year of participation not so much as an artist-producer of work, but as an artist-researcher, reflecting self-critically on the trajectory already accomplished, and reconsidering the notions of work, value, the market, responsiveness and responsibility through the practicing of the research. a.pass encourages the exploration of ‘risky’ practices that do not directly correspond to the current demands of the arts market or academic understandings of research, in order to create an experimental environment in which certainties can be subverted, undermined, or simply reappraised from another point of view.

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PhD - organization 10 December 2014
posted by: Elke van Campenhout

The Research Centre which is hosting (pre)PhD level researchers is organized on a tailor-made basis with each individual researcher. The program is organized within the a.pass research center, that facilitates the research of the research curator, the associate researchers, and the independent researchers (see below), but also communicates closely with the post-master program. Concretely this means that a PhD researcher applies to develop (part of) her trajectory within the a.pass environment. This can happen in the pre-PhD phase, or at any time during the PhD trajectory. Since a.pass can only support PhD trajectories, but not grant or evaluate the PhD certificate, the researcher has to find, or be already associated with a university and a university supervisor. When starting a PhD project in a.pass, the researcher and the research curator together make up a work contract that stipulates the temporal structure (how long will the researcher be working in a.pass? how many times does she plan to come back?), the foreseen research steps that will be developed within the a.pass environment and the public outcome of the research within that period of time.

This contract then will be signed by the researcher, the a.pass research coordinator, the supervisor at the university, and the head of the department of the university.

Researchers can join a.pass in the preparation phase of the research, to strengthen, precise, delineate and develop the research proposal for being admitted into a PhD program at a university. In this phase a.pass offers mainly feedback in the process of the dossier making, and if possible also assists in networking, contacting possible supervisors, and organizing meetings. When the PhD has already started, a.pass offers a collaborative environment for the development of the research, leaving the researcher the option to participate in the workshops of the post-master program, organize workshops or work groups themselves, choosing mentors etc… PhD researchers are strongly encouraged to open up their research trajectory to a larger audience in any form they find useful. Next to the program, a.pass also offers feedback through the meetings of the research center group activities.

In that sense every PhD-trajectory is quite different, but what is appreciated the most in the feedback from the Phd participants is the opportunity to work in a collective environment, test out their research hypotheses with a larger group of participants, get real-time feedback on their work, and be part of a critical and supportive team of researchers that freely exchange, critique and acknowledge each other’s work.

Appendix to a Receipt a justification of value
08 September 2014
posted by: Nicolas Galeazzi

08 September 2014

Occupy Democracy

As a consequence of the the act to translate 650€ at the National Bank in to 1€-Cent pieces by one participant of the Occupy Democracy workshop, a financial justification of a receipt had to be handed out to the revisor of the a.pass accounting and finally to the ministry of education of the Flaamse Gemeenschapt Commissie:

nationale bank exchange-receipt

This is a receipt that doesn't document the purchase of a commodity or a service, but the transformation of one form of money, in to an other - one form of money, which generally enables purchase into an other form, where exactly this basic function of money is impeded.

This receipt deserves a special explanation.

In the course of a workshop called Occupying Democracy / Occupation Précaire one participant translated 650€ reserved for material expenses of the Workshop into 1 €Cent coins - an amount of copper which weights about 350kg. The monetary value is kept - just its applicable value is abrogated!

While this act points to the overarching problematic in the relation between the performance of art and the performance of money, it was of high educational and research value in the course this workshop, and in consequence it caused a social intervention in public sphere. The combination of this clearly lifts this act into the state of an a

rt work in itself with conceptual and genuine artistic value.

Through the simple act of translating the materiality of money in to an other consistency without chaining its monetary value but to discard with this it’s functional usability, the sum of 650€ becomes an artifact - a sculpture in it self. The provided receipt is in so far the proof not only of an act of ‘buying’ the essential artifact of this act, but is part of it’s social plastic. Money is used here to create art in the most possible direct way.

History

In the frame of the a.pass trimestrial Block 2014/III reflecting on the relation between ‘Space and Contract’ Co-curated by the Associate Program Curator Vladimir Miller and the Program Coordinator Nicolas Galeazzi, we asked Christoph Meierhans and Luigi Coppola to come up with a workshop proposal based on their individual artistic practice on democratic forms.

This is what they proposed:

Original Workshop proposal

OCCUPYING DEMOCRACY / Occupation Precaire
WORKSHOP; 29th September - 3rd October
(10am - 5pm group work; 24/7 singular occupation of the space with hourly rotations)
Luigi Coppola and Christophe Meierhans

Luigi Coppola and Christophe Meierhans are working in different contexts and with different means about common decision taking procedures - or let’s say, alternative democracies.

While Christophe proposes in a lecture performance series a new democratic system based on disqualifying people in charge, rather than electing them, Luigi is developing social choreographies as democratic models and is currently involved in a communal project of reorganizing the political, agricultural and economic system of a whole village in south Italy.

Together they propose a research workshop where most components of its activities will have to be decided commonly with the workshop participants. Just the very basic conditions are determined: The workshop occupies a public space with only one person at the time - 24h a day. Starting with one square meter of occupation, the territory of artistic occupations should be expanded for minimum one square meter with every occupant. The rest of the group develops, discusses and observes the occupation from a distance and takes the relevant decisions.
The discussions and decision taking procedures already started last block and created some new questions and tendencies. But an entrance into the process is possible at anytime.

Process of the Workshop

Eight a.pass participants engaged in the workshop and managed the

1m2-24h/7-occupation-1-at-the-time

concept together in shifts of 2h per person. The occupation was held on Place Saint-Jeans in Brussels.

A Budget of 800€ was on spot and available to the current occupant in order to increase the tension between the decisions of the individual towards the decisions of the Workshop collective.

Beside the occupation, the group held daily plenum gatherings at an other place in town, discussing the development of the occupation and its ethical, artistic and political implications.

The fact that one person is in charge for the budget of a group for only 2h at the time reviles obvious conflicts of interests between the ‘society’ of this workshop and the individual occupant and was therefore the most concrete challenge of the idea of rethinking democratic systems through this workshop.

At the beginning this challenge wasn’t faced much. The occupants only moderately bought things for their own use and bigger sums were only spent on objects that had a value for the whole group.

The group fully accepted, that someone buys a beer for his midnight shift, or a morning juice, some chips, or batteries for his/her camera etc. Someone bought a Kalimba as the lullaby music instrument of the whole group. Someone else Gloomy Sticks - a scenographic element, which structured the space the whole week after.
Occupants contributed even more private material and made this way the available money partially obsolete. This surely very interesting attitude suspended therefore, we might say paradoxically, the challenging discourse of the workshop. The tension embedded in the experimental concept of the workshop wasn’t fully embraced and experienced.

The sum of those small expenses didn’t exceed 125€ and didn’t contribute much to the curtail discussions. The receipts for this sum are available and can be justified.

Turning the coin

One occupant interpreted the responsibility of the budget available in the explained transformative way. He went with the at the point remaining 650€ to the National Bank and was allowed to translate the bills into coins without any concern. The restriction related to these cases is, that one can change an infinite sum into smaller coins, but one is only allowed to bring 1€-cent coins back to the bank in portions of 5kg a week! In our case, this would take us almost one and a have year of weekly engagement to walk coins back to the bank.

This conceptual act changed the situation in the workshop drastically. The collective was confronted with a radical individual move, which challenged everyones responsibility.

The unpracticality of the available money in this form occurred when other occupants wanted to buy just a little chewing gum at a night shop in their shift - none was willing to take these coins. No night shop, no café, even giving them away for free was impossible.

The only ones who saw the value of this conns being transferred in something real, practical and useful were a bunch of homeless people. Their time and economy allows to spend hours for picking up the coins, carrying them to around, negotiating with potential takers only to get the sum for example of a weekend ticket to the Ardennes together. A holiday dream some of them were waiting for since ages!

With this aspect, the precariousness of this occupation entered other dimensions.
It sets our abstract discussion on a slippery yet concrete and practical experience.
The Workshop givers and the program coordinator who are finally responsible the workshop were suddenly under totally different the pressure of justification.
The reviled presence and unavoidable openness of the money - we hardly could hide the 350kg coins in the public space - was constantly under thread of being stolen.
It opened a communication to the most precarious living participants of this society.

The group had to find new and concrete solutions for the technical and ethnical handling of the money and was confronted with an urgent decision finding process and it’s mechanisms.

Continuation

At the end of the week long occupation we left the space with about the half of the transferred 1 €-cent coins - ca. 170kg - in a suitcase together with a protocol for further operations.

An Open Call shall be launched for competitive proposals to perform the coins.

The selection procedure will follow principles that were discussed and tested in the workshop.

The proposals will all be read on one evening to the public.  
Only after the reading one member of the audience will randomly be chosen to act as a one-man-jury select a winning proposal.

Another person has to be chosen randomly for as a performer of the proposal.

The social plastic has to go on!

Responsible for this report:

Nicolas Galeazzi
a.pass Program Coordinator

Brussels 10/02/2015

postgraduate program

research center

Spaces as Contracts

2014 BLOCK III 01 September 2014
posted by: Pierre Rubio

01 September 2014

30 November 2014

Researchers Participants in the Postgraduate Program

Damla Ekin Tokel
Danny Neyman
Gosie Vervloessem
Hans Van Wambeke
Hektor Mamet
Jeremiah Runnels
Kleoni Manousakis
Silvia Ramos Pereira
Stef Meul
Vanja Smiljanic
Verónica Cruz
Yaari Shalem

Research End Presentations

Anna Sörenson
Camila Aschner Restrepo
Victoria Myronyuk

Research Centre Researchers

Cecilia Molano
Mala Kline
Veridiana Zurita

Partners

Les Bains
Kaaitheater

Contributors for workshops

Christophe Meierhans
Elke van Campenhout
Fotini Lazaridou-Hatzigoga
Jozef Wouters
Lilia Mestre
Luigi Coppola
Nicolas Galeazzi
Vladimir Miller

Coordinators a.pass

Elke van Campenhout
Nicolas Galeazzi

Mentors

Femke Snelting
Fotini Lazaridou-Hatzigoga
Geert Opsomer
Lilia Mestre

‘SPACES AS CONTRACTS’
curated by Vladimir Miller (Associate Program Curator and Nicolas Galeazzi ( Program Coordinator)

25 / 09 - 05 / 11 / 2014

‘POLITICS OF CHANGEABILITY’
weekly meetings by Vladimir Miller, Nicolas Galeazzi and Fotini Lazaridou

For this project we ask the researchers participants to engage individually for the duration of this block with a private or institutional space outside of a.pass. The task is: to negotiate a permanent, irreversible change in the architecture of that space and to document the negotiation process.
Changing our spatial circumstances, for adapting them to our needs, is so foreign to us in daily life, that we associate those changes with violence and social upheaval, with revolutions and public resistance. And maybe this holds true and points us to how powerful architecture actually is in upholding existing social order. Architecture and the political connect and hinge on access to change. Hegemonies manifest themselves and are upheld by architectural structures. So every attempt to change invariably become a political attempt.
We are framing the attempt of change as a research methodology
Taking the steps to negotiate a permanent change in an architectural setup reveals the internal structures of power distribution and decision making for any given space. If you want to propose a change, who do you contact? who will you be referred to? which groups need to come together under which premises and structures of decision making to allow for that change? To follow up those challenges to changes is to slowly reveal a diagram of power, an architecture within architecture. In fact those two architectures are inseparable from each other and we should invent ways of speaking of them as a whole. Would we have privacy if we never had walls, what kind of togetherness would we have if availability of space was not limited? Our way of living and our way of building cannot be separated from each other.

08 - 12 / 09 / 2014

‘SPACE AND CONTRACT’
a.pass Basics workshop by Vladimir Miller

In this workshop we will look at the non physical borders of architecture: the contracts and agreements that create and maintain our built environment.
If you take a quick look around you and ask yourself how the things that surround you came to be the way they are, you will notice that all of them are man-made or man-transformed. Those processes of transformation are all initiated and facilitated through negotiations and agreements. The first step to connect contracts and architecture is therefore to realize that architecture is a product of an agreement. For our purposes we can loosely define a contract as a performative agreement.
During the workshop we will discuss further how architecture also embodies and ultimately maintains social agreements of that kind
This workshop proposes to look at the relationship between the architectural space and the contract through a series of collective building actions. We will use a simple material to build improvised structures together in order to understand how are we negotiating collaboration, aim and space. Which rules and ideological presupposition are at work? Can we come up with contracts, scores and sets of rules which would produce other architectures? What is the relationship between our social contract and the architecture we are able to produce?

15 - 19 / 09 / 2014

‘IF YOU LIKE IT, THEN YOU SHOULD HAVE PUT A ROOF ON IT’
(and put some chairs under)
workshop-project by Jozef Wouters & Vladimir Miller

Roofs, in the arts, are often provided. In climates like Belgium, having a roof to work under is not a bad way to start. The roof protects the work (against more things than rain). But the roof also tends to isolate it. From time to time, artists grow tired of the roof and the walls and, hoping it doesn’t rain, decide to work on a square.
The work of a scenographer is often more about walls than about roofs (light designers don’t like scenographers who propose roofs). Walls are flexible. Walls can be discussed. Comparing this, it turns out to be way harder to negotiate about a roof and to design a roofed space that is a square as well.
This proposal is modifying the original “lets build a house together” idea, which was already presented at a.pass. The idea is, rather than overwhelming ourselves with the house building, to have a closer look (through working) at what we identify as two key elements of structuring community and social space by the means of architecture: roofs and chairs. In a much too simple way we can say that roofs bring a community together, while chairs can be used to structure its politics of attention and visibility. By avoiding walls we also subvert a key instrument to privatization of space. The space under the roof is accessible and public by design, we don't have to distribute power/keys.

29 / 09 - 03 / 10 / 2014

‘OCCUPYING DEMOCRACY’
workshop by Luigi Coppola and Christophe Meierhans

Luigi Coppola and Christophe Meierhans are working in different contexts and with different means about common decision taking procedures - or let’s say, alternative democracies. While Christophe proposes, in a lecture performance series, a new democratic system based on disqualifying people in charge, rather than electing them, Luigi is developing social choreographies as democratic models and is currently involved in a communal project of reorganizing the political, agricultural and economic system of a whole village in south Italy.
Together they propose a research workshop where most components of its activities will have to be decided commonly with the workshop participants. Just the very basic conditions are pre-determined: the workshop occupies a public space with only one person at the time - 24h a day. The rest of the group develops, discusses and observes the occupation from a distance and takes the relevant decisions.

13 / 10 - 17 / 10 / 2014

‘FORMS OF LIFE - A TRAVELING PYJAMA PARTY’
workshop by Fotini Lazaridou-Hatzigoga

During a period of 6 days, each participants are invited to host the rest of the group in their apartment for a day. We will cook together, discuss a series of texts, take turns using the shower and read bedtime stories from a book picked up from the shelf. We may find out about each other’s morning habits, favorite smoothie combination, different ways of folding the sheets.
For six days and five nights, this workshop will attempt to explore different ways of living and living together, focusing on the domestic sphere, our daily habits and their spatial manifestation, as well as on the ways these forms of life may or may not slip out of the window and down to the street. During each short residency we will collectively try to come up with a proposal for a small modification of or intervention in the space we are currently in, and negotiate its terms with our host. We may or may not carry out the proposal.

24 - 25 / 10 / 2014

‘POST-FOUNDATIONAL ARCHITECTURES’
scenography workgroup meeting by Vladimir Miller

In 2012 a.pass merged the two sections a.s (advanced scenography) and a.pt (advanced performance training) to one singular program. This move was a consequence of understanding performance and scenography more and more as inseparable parts of one and the same discourse. But the merge of discourses finally reinforced the need for a new specification of the term “scenography”. What does it really mean beyond the classical stage practice? What else than a stage - and under which conditions - can be declared as a ‘scene’ and who or what is designing it? What distinguishes a ‘performative space’ from a ‘sceno-graphed’ space?
For discussing these questions Vladimir Miller gathered in the fall 2013 some space practitioners to a first ‘Scenography Workgroup Meeting’. In October 2014 he calls for a second one. It will be a public work meeting between and with artists, architects, and scenographers who engage in the production of temporary and performative architectures. They will critically explore the definition of scenography simply as ‘post-foundational architectures’.

03 - 07 / 11 / 2014

‘PHARMAKON’
workshop by Elke van Campenhout and Lilia Mestre

This workshop explores the concept of pharmakon developed by the contemporary French philosopher Bernard Stiegler in his book ‘On pharmacology - how to live your life’. Stiegler uses the term pharmakon, which simultaneously stands for ‘poison’ and medicine’ as a symptom of an ever-spreading capitalism: an economy that does not only affect our labour, but does affect also our psychic ability and reduces our desires to simple drives. As both a medicine and a cure, Stiegler emphasizes the role of technology in our society as an ultimate pharmakon.
In his ‘pharmacology’, its doubleness is investigated as a possible ‘cure’: a strategy to deal with the recovery of our desires, to go against the pressure of identification trends, brands and an ever-increasing individualization. Pharmakon stands for the technical know-how we develop the strategies we use to build a different kind of future and to create another concept of our togetherness. But this is not without risk: pharmaka are both a source of misery and abuse of power, but also a stimuli of what makes life worthwhile.
The workshop is part of a ‘Thematics’ research project organized by Les Bains. Four artists are invited to explore in a three month residency set-ups of 'trans-individuation’: how do we form temporary moments of sharing, how can we come together in diversity, how can we build together an organization of work and knowledge sharing that is open-ended for producing and opening up to an outside world. A constant process of infection and transformation, through testing and adjusting the dosage of the pharmakon.

27-29 / 11 / 2014

‘PHARMAKON’
conference by a.pass Research Center, Les Bains and Kaaitheater.

The Ancient Greek word ‘pharmakon’ means ‘poison’, ‘medicine’ and ‘scapegoat’. According to the French philosopher Bernard Stiegler, our society urgently needs a ‘pharmacology’ to turn the tide of economic, ethical and cultural impoverishment. He says that we must urgently question our culture. With which witchcraft can we turn the poison into medicine?
Pharmakon: whitch culture? is a three-day ‘performative conference’ that examines artistic and theoretical strategies to counteract this pollution of our society’s culture. This congress is part of Thematics, a residency programme for artists and theorists run by Bains Connective workplace. This started in mid-October and is still on until 15 December, and is in its turn part of the transnational Pharmakon project organised by the Institut Nomade.

Program of the conference

Day 1: https://www.kaaitheater.be/en/agenda/day-1-on-the-notion-of-pharmakon-in-the-thinking-of-bernard-stiegler

Day 2: https://www.kaaitheater.be/en/agenda/day-2-rethinking-economies

Day 3: https://www.kaaitheater.be/en/agenda/day-3-body-technologies

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Selection 03 July 2014
posted by: Guido Lucassen

The PhD program is organized on a tailor-made basis with each individual researcher. The program is organized within the a.pass research center, that facilitates the research of the research coordinator, the associate researchers, and the independent researchers (see below), but also communicates closely with the post-master program. Concretely this means that a PhD researcher applies to develop (part of) her trajectory within the a.pass environment. This can happen in the pre-PhD phase, or at any time during the PhD trajectory. Since a.pass can only support PhD trajectories, but not grant or evaluate the PhD certificate, the researcher has to find, or be already associated with a university and a university supervisor. When starting a PhD project in a.pass, the researcher and the research coordinator together make up a work contract that stipulates the temporal structure (how long will the researcher be working in a.pass? how many times does she plan to come back?), the foreseen research steps that will be developed within the a.pass environment and the public outcome of the research within that period of time.

This contract then will be signed by the researcher, the a.pass research coordinator, the supervisor at the university, and the head of the department of the university.

Researchers can join a.pass in the preparation phase of the research, to strengthen, precise, delineate and develop the research proposal for being admitted into a PhD program at a university. In this phase a.pass offers mainly feedback in the process of the dossier making, and if possible also assists in networking, contacting possible supervisors, and organizing meetings. When the PhD has already started, a.pass offers a collaborative environment for the development of the research, leaving the researcher the option to participate in the workshops of the post-master program, organize workshops or work groups themselves, choosing mentors etc… PhD researchers are strongly encouraged to open up their research trajectory to a larger audience in any form they find useful. Next to the program, a.pass also offers feedback through the meetings of the research center group activities.

In that sense every PhD-trajectory is quite different, but what is appreciated the most in the feedback from the Phd participants is the opportunity to work in a collective environment, test out their research hypotheses with a larger group of participants, get real-time feedback on their work, and be part of a critical and supportive team of researchers that freely exchange, critique and acknowledge each other’s work.

PhD 01 July 2014
posted by: Guido Lucassen

The PhD program is organized on a tailor-made basis with each individual researcher. The program is organized within the a.pass research center, that facilitates the research of the research coordinator, the associate researchers, and the independent researchers (see below), but also communicates closely with the post-master program. Concretely this means that a PhD researcher applies to develop (part of) her trajectory within the a.pass environment. This can happen in the pre-PhD phase, or at any time during the PhD trajectory. Since a.pass can only support PhD trajectories, but not grant or evaluate the PhD certificate, the researcher has to find, or be already associated with a university and a university supervisor. When starting a PhD project in a.pass, the researcher and the research coordinator together make up a work contract that stipulates the temporal structure (how long will the researcher be working in a.pass? how many times does she plan to come back?), the foreseen research steps that will be developed within the a.pass environment and the public outcome of the research within that period of time. This contract then will be signed by the researcher, the a.pass research coordinator, the supervisor at the university, and the head of the department of the university. Researchers can join a.pass in the preparation phase of the research, to strengthen, precise, delineate and develop the research proposal for being admitted into a PhD program at a university. In this phase a.pass offers mainly feedback in the process of the dossier making, and if possible also assists in networking, contacting possible supervisors, and organizing meetings. When the PhD has already started, a.pass offers a collaborative environment for the development of the research, leaving the researcher the option to participate in the workshops of the post-master program, organize workshops or work groups themselves, choosing mentors etc… PhD researchers are strongly encouraged to open up their research trajectory to a larger audience in any form they find useful. Next to the program, a.pass also offers feedback through the meetings of the research center group activities. In that sense every PhD-trajectory is quite different, but what is appreciated the most in the feedback from the Phd participants is the opportunity to work in a collective environment, test out their research hypotheses with a larger group of participants, get real-time feedback on their work, and be part of a critical and supportive team of researchers that freely exchange, critique and acknowledge each other’s work. PhD researchers profile In the selection of PhD candidates a.pass uses largely the same criteria as for the post-master researchers. In the PhD environment however more emphasis is put on the willingness to open up the research, both to fellow researchers and to a wider audience outside of the limits of the a.pass environment. If we deal with researchers with an academic background we strongly encourage them to develop a practice-based artistic research during their participation in a.pass and to profit as much as possible from the opportunities to commonly share and exchange knowledge practices. We also expect from the PhD researchers a solid grip on both the theoretical and artistic frameworks and discourses they relate to, and a thorough self-critical and sector-critical attitude in developing their research boldly and radically within the framework of their university setting, and in relation to a larger societal reality. Goals of the a.pass PhD program -a.pass wants to offer a critical and collective practice-based environment for the development of the understanding of the Phd in the Arts. -a.pass wants to develop tools for the evaluation and assessment of the knowledge that is not developed on the basis of academic or scientific criteria, but that takes seriously the qualities and values of knowledge as developed throughout artistic methodologies, attitudes and frameworks of research. -since often the end result in this case is not necessarily the most eloquent part of the research, a.pass wants to stimulate the exchange of methodologies, practices and work sessions in-between researchers and with a larger group of interested ‘outsiders’ as a fundamental part of the PhD communication and assessment process. -a.pass wants to support radical and experimental PhD-trajectories that critically challenge the status quo of the knowledge production within other environments, and value the transindividual richness of a shared knowledge processing environment. -a.pass wants to develop PhD trajectories that are self-critical and relating the research to larger economic, political, academic, social, or other realities. a.pass wants to stimulate researchers to step out of their self-referential framework of discourse, professional ambitions and specialization and take on a more challenging position towards the construction of the PhD as a tool in a greater societal reality. -a.pass wants to support researchers in their ambition to become engaged mentors in the development of tools for sharing of knowledge, and the facilitation of critical research for others, out of a spirit of generosity, interest, experimentality, criticality and artistic sensitivity. End Qualifications and Competences of the PhD researchers Also on this level, we assume the same kinds of qualifications and competences in the PhD researchers as in the post-master researchers, but with some added qualities. End Qualifications for the Phd researchers: The PhD program aims to support researchers to become emancipated independent researchers in the fields of performance and scenography, or beyond. We support our researchers to think and work ‘out of the box’, or forget about the box altogether, and to become innovative practitioners and thinkers, that develop their work out of a (self-)critical ability to assess and relate their urgencies to a wider environment (the artistic and educational sector, society, the world). We encourage our researchers to think beyond the current value definitions of knowledge and to reappraise their own practices as precious contributions to society. We help our researchers to connect to the world, by supporting them to network, collaborate with external partners, and communicate their work to an outside audience of artists, public and professionals. We expect our PhD researchers to have developed a thorough knowledge of the theoretical as well as artistic practice fields they address in their research, and to be capable of sharing the knowledge that has been developed throughout the research within the public realm throughout lectures, conferences, publications, performances or other experimental set-ups. a.pass also expects its PhD researchers to have developed the social skills, broad societal interests, and pedagogical capacities to pass on the experimental spirit of research to upcoming researchers and interested groups, and to offer the research a public context in which to nourish itself and the world around it. As such, we count it among the end qualifications of the PhD students, that they will be capable to use their research competences later on in their professional life as a lever for change and reappraisal of the status quo of shared knowledge in any given circumstances.

archive 01 July 2014
posted by: Guido Lucassen

test again

research center 01 July 2014
posted by: Guido Lucassen

The a.pass research center works on different levels. On a first level the centre brings together long-time researchers in a context of collaboration and sharing. On this level currently we have in the research center three kinds of workers: the PhD researchers, the associate researcher, the research coordinator and the independent researchers. The associate researcher joins a.pass for one year, and in that time develops and ‘exemplary artistic research’: a research that challenges the notions of practice-based methodologies and knowledge to its limits, and questions the values of knowledge developed in artistic research contexts. Since this function has only recently been developed we are still in the middle of the first year, working with ex-apass participant Veridiana Zurita, who develops her research project TVTV, in the context of the Guislain psychiatric institute, as well as in collaboration with an Amazon river tribe in Brazil (full project description in Annexe). The associate researcher is financially supported by a 0,4 FTE employment for one year, and the production support for the development of the public phases of the research, as well as through mentoring support. The independent researchers are only loosely connected to the research center, and are selected on the level of the interest of their already existing research trajectory. Current independent researchers are for example visual artist Alexis Destoop and his research into ‘landscape scenographies’ in the framework of the Anthropocene, and musician Eric Thielemans and his research on the ‘ensemble’ as instrument for the development of shared cosmologies and artistic instrumentarium. These researchers are only minimally and punctually supported at the moment of the publication (live or in writing) of their research results. The research coordinator (0,7 FTE) also develops her research within the research centre, which partly consists in analyzing, publishing, and making accessible a.pass research results and methodologies (through publications, outside workshops and lectures, conferences, etc…) and partly also consists of her own collaborative research trajectory Bureau d’Espoir, that looks into a contemporary and performative redefinition of ‘hope’ through the lenses of political philosophy, choreography and spiritual body practices. (see full overview of Bureau d’Espoir in Appendix). On a second level, the research centre also documents, archives and opens up research results and methodologies on a larger scale. Through the creation of a larger context for the end communications of the participants, through the publications, conferences, workshops and lectures, experimental collaborations etcetera. A lot of these activities will be mentioned again throughout the development of this report, but a full list of activities of the research centre, and its collaborations can also be consulted in the overview pages in the Appendix. Goals of the a.pass research center The main goals of the research center are to develop a ‘sustainable ground’ to analyze, document and share the knowledge that is being developed in the a.pass environment, opening it up to public sharing, discussion and debate. The research centre also aims at feeding the a.pass programs through the development of experimental, challenging, nomadic research set-ups that question, disseminate and test the a.pass principles within a larger context. The research center also tries to relate the individual interests of the researchers to a larger commonal context of knowledge processing and dissemination, and make the movements of knowledge processed in the a.pass research projects visible on a larger, shared and transindividual level. The researches developed at the research center experiment the notions of research and artistic methodologies of research to their limits, so as to come to a clear understanding of the potential subversive qualities for change that are specific to the artistic research field. On the level of documentation and communication the a.pass research centre aims at: -developing tools for the development of artistic research on an advanced level (PhD and others) by -developing methodologies, strategies and critical criteria for knowledge development within artistic research contexts -archiving and making accessible interesting research results and methodologies through publication of these results in a written or live form -developing tools for the international communication of the results of the advanced researches

postgraduate program

research center

Milieus

2014 BLOCK II 01 May 2014
posted by: Pierre Rubio

01 May 2014

31 July 2014

Researchers Participants in the Postgraduate Program

Anna Sörenson
Audrey Cottin
Camila Aschner Restrepo
Danny Neyman
Gosie Vervloessem
Hans Van Wambeke
Philippine Hoegen
Rareş Crăiuţ
Samah Hijawi
Sara Santos
Silvia Ramos Pereira
Stef Meul
Vanja Smiljanic
Verónica Cruz

Research End Presentations

Carolina Goradesky
Daniel Kok
Gabriela Karolczak
Julia Clever
Maité Liébana Vena

Research Centre Researchers

Cecilia Molano
Lucia Rainer
Mala Kline
Veridiana Zurita

Partners

FabLab IMAL
KU Leuven
PAF Performance Arts Forum

Contributors for workshops

Alma Soderberg
Anna Sörenson
Camila Restrepo
Christophe Maierhans
Damla Ekin Tokel
Danny Neyman
Elke van Campenhout
Femke Snelting
Gosie Vervloessem
Hans Van Wambeke
Hendrik Willekens
Julien Maire
Kristien van den Brande
Luigi Coppola
Michael Klien
Nicolas Galeazzi
Peter Stamer
Philippine Hoegen
Pierre Rubio
Pr Jan Masschelein
Rares Crauit
Samah HIjawi
Sara Santos
Silvia Pereira / Omniadversus
Stef Meul
Vanja Smiljanic
Veronica Cruz

Coordinators a.pass

Elke van Campenhout
Nicolas Galeazzi
Pierre Rubio

Mentors

Claudia Bosse
Femke Snelting
Kristien Van den Brande
Peter Stamer

‘MILIEUS’
curated by Pierre Rubio (Associate Program Curator) and Nicolas Galeazzi (Program Coordinator)

Milieus is a collective artistic research environment for the participants, mentors and other workers of the a.pass program. In a shared workspace we develop our practices in a collaborative context, on the basis of self-organisation and self-rule. Through individual actions, Milieus generates a dynamic territory for exchange, cooperation and (tacit) negotiation. A mutual creation of the individual and the common.
We invite different guests to enter into this environment with us, to participate, open up the proposals and issues addressed in the collective work and/or to problematize the situation, fueling the ecology of ideas and practices in Milieus.
The whole curriculum content was curated by the researchers-participants themselves through the proposition of their ‘Collective Practices’ and the collective curating of the ‘Guest House series’.

27 / 05 / 2014

‘A COLLECTIVE PRACTICE OF COLLECTIVE PRACTICE’
collective practice by Pierre Rubio

This practice aims at sharing/developing our knowledges and skills in workshop design.
How is it possible to translate an individual practice into a collective practice?
How can we support each others’ effort to imagine and invent collective practices out of our individual problematics?
From identifying central research questions in each one’s researches to transformations of these questions into shareable practices up to appropriating collectively personal singularities and nourishing a possible ‘general intellect’.

30 / 05 / 2014

‘GETTING A TASTE FOR FOOD’
collective practice by Rares Crauit

Food is highly charged with meaning and affect; it is performative and theatrical and, as a live art, it is fleeting and sensorial. Today, in a world where one in eight people are suffering from chronic undernourishment, cooking methods, consumption protocols and gastronomic speeches are lengthily elaborated on. So what is there left for artists? Looking carefully at food particularities we may witness the ordinary and extraordinary about food as an event, catching the interest of chefs as well as artists and social campaigners.

02 / 06 / 2014

‘love and other matters’
ritual for charging the space by Elke Van Campenhout / Tara

Monday at 10am (sharp, since a ritual can not begin twice…) we meet for a social choreography, a scored ritual, a love event, a political redistribution of desire. We work together to transform the space of Milieus into a tableau vivant of ritual practices, using objects, the body and the voice. The ritual re-charge will go through different stages, but all require your full state of attention, comfortable clothing, and a powerful energetic level. Please don’t eat before coming, and bring: -one object that will mark your ritual space, and that is connected to the positive energy, the love you want to dedicate to Milieus -one ritual uniform that marks your role in the ritual

04 / 06 / 2014

‘THE COOK, THE THIEF, THE WIFE AND THE LOVER’
collective practice by Philippine Hoegen

The aim of the workshop is to play a homemade card game and to ameliorate its rules collectively.
Some cards have 2 images, some 2 words, some an image and a word. Some have an image and a blank space, some a word and a blank space, one card has 2 blank spaces.
Players are invited to create connections (of similarity, opposition or otherwise) as the cards are laid.
Each participant at the table has a role: The Cook, The Thief, The Wife or The Lover.

11 / 06 / 2014

‘NEW CONTINENT OF THOUGHT, DO YOU READ ME?’
collective practice by Vanja Smiljanic

Invitation to gather the concepts/fetish objects/questions/ideas/ghosts that obsess and possess the participants. Translation and materialisation of these thoughts to build up a space for their habitat.
The proposal is to see and experience this space as a momentary virtual temple.
Discovering the path to ones own virtual temple, building up the temple, guiding a tour through it, then leaving it.
The journey to/through/out of the temple is conceived as a virtual pilgrimage.
Following the structure of the pilgrimage, the virtual temple represents a liminal phase of one own’s research, a space of transgression, a threshold between previous way of structuring and understanding everybody own’s identity, time, space or community and the new way of doing so.

17 / 06 / 2014

‘BAD T.V. SEMINAR’
collective practice by Anna Sörenson and Stef Meul

'Head of Bad TV Department' Anna Sörenson and 'Bureau of Censorship President of Operation' Stef Meul invite participants in a Bad TV classification evening. They step by step take the participants through the ground pillars of Bad TV, and invite them to a public voting to help the Bad TV Department classify the very core of Bad TV. The Bad TV Department uses a system of indexing, classification and creation of categories. To inform and improve the system it is needed to gather the public opinion annually. The public voting is an important input to understand what Bad TV is in 2014 and to keep the research team informed in the many genres of Bad TV, the research in depth and the categories. The public voting is giving the statistic input the Department needs to continue the work and prepare for the coming year.
The feeling of watching something you like, but voting for it’s “bad-ness” is a conflicting feeling and a confusing thought. The nature of the Bad TV-video clips is quite entertaining but the group can feel confused by the voting system.

26 / 06 / 2014

‘SENSORY / SENSORIAL TRANSLATION’
collective practice by Veronica Cruz

A collective practice working with the sensorial way with which we engage with the world and create our understanding of it. Subjectively translating stimulus from sensation to information and vice-versa.
The body is always the receptacle of the interrelationships’ alchemy from which we build the capacity for understanding and apprehending individuals, as well as emotions and sensations. The body’s ability to invoke the past to produce new actions and behaviours most often improvised (without previewed plans) comes from a ‘practical intelligence’.
How to propose a different sensorial approach to performative experiences? Which mediums of transmission are favoured in your research project? Which sensations are the triggers of your research? What feeling/perception would provoke your research in its receptors/audience/spectators? How could you translate the emotions of cognitive statements of your research core into a physical stimulus?

27 / 06 / 2014

‘TAKE A GOOD LOOK BACK’
collective practice by Peter Stamer

Visualize the past as present. Close your eyes, take a good look at what happened during the Milieus program so far. Re-imagine the events that left a mark in you, that were decisive for you, major ones, minor ones. Reveal your observations by revisiting the spots that appear in front of your inner eye. You do what you say. You tell what you see.

27 / 06 / 2014

‘GUEST HOUSE SERIES : JAN MASSCHELEIN’

one day seminar around the work of Pr. Jan Masschelein curated by Philippine Hoegen and Gosie Vervloessem

We propose an experimental seminar on horizontal learning environments/structures.
Can one create a school for oneself? What is the role of the school as an institute?
What does self-education mean? How can we think of different ways of creating school?
How to counter the production oriented machine (knowledge production, instrumentalisation of terms like research in education, in art? What could be a de-capitalised labour? How could this affect knowledge production in an artistic research environment? How to keep the ‘school’ as a place of ‘free time’.

In relation to current education and knowledge production, Jan Masschelein talks about consumerism (students as consumers of education, the entrepreneurial student), he is critical of the demand for everything to be made productive (productive time, time as a commodity, and also knowledge production) making the ‘school’ a place of formation, he calls this the taming of the school. He describes different learning environments such as the seminar, the workshop and the lecture hall: “In this sense, the lecture hall can be described as a heterotopia; a ‘place without place’ or ‘location’ with its own order, its own technologies, rituals, ways of speaking and discipline. According to Michel Foucault, it is a space where we are exposed, that is to say ‘drawn out of ourselves, in which the erosion of our lives, our time and our history occurs’. It is a place where we are exposed to a thing-in-common and are engaged in public thinking.”

30 / 06 / 2014

‘ARCHIVE FEVER’
reading session by Camila Restrepo

Camila Restrepo will guide the participant into an exhaustive reading of an iconic essay by Jacques Derrida: “Archive Fever”. Some key points and notions will be discussed in order to embrace the (complex) sense of the text.

02 / 07 / 2014

‘GUEST HOUSE SERIES : FEMKE SNELTING’

one day seminar by Femke Snelting around the project ‘Fathers of the Internet’ curated by Pierre Rubio

Throughout World War I and II, Belgium internationalist, universalist and documentalist Paul Otlet imagined The Mundaneum: a city that would bring together all knowledge of the world in one flexible relational classification system. His work was largely forgotten until recently, when Otlet resurfaced as ’a founding father of the Internet’. Simultaneously, corporate titan Google adopted the remains of his archive preserved at The Mundaneum in Mons. The museum is not only located in the home town of Belgium current prime minister Elio Di Rupo, but also conveniently close to Google’s largest European datacenter in St. Ghislain. Since then, The Mundaneum proudly advertises itself as ‘Google on paper’ and ‘The great ancestor of Google’.
‘Fathers of the Internet’ is an ongoing exploration of a wandering archive and the entanglements of artificial intelligence, patronage and political intrigue.

08 / 07 / 2014

‘GUEST HOUSE SERIES : ALMA SODERBERG & HENDRIK WILLEKENS’
one day practice around Alma Soderberg and Hendrik Willekens’s work curated by Danny Neyman

Alma Soderberg and Hendrik Willekens are offering one day of happy experimentation with music making. We will play with the idea of starting a band and explore what this collaborative improvisatory way of working with and around sound could mean. Playing instruments together, exploring our voices and bodies as instruments of sound, singing and otherwise. We will learn how to make beats, and how to use microphones and friendly machinery to make voice and sound into a material to be moulded, sculpted, messed around with.

09 - 11 / 07 / 2014

‘GUEST HOUSE SERIES : JULIEN MAIRE’
‘FIELD OF WORK, DEPTH OF FIELD’
workshop by Julien Maire curated by Hans Van Wambeke and Camila Aschner Restrepo

There are many definitions and uses for the term “fuzzy” but they all involve some reference to a state of instability. The fuzzy logic, for example, is a programming method used in artificial intelligence: the program sets doubts that are not exclusive and that are constantly negotiable. While the Boolean logic is limited to the use of disjunctions, conjunctions and negations, the fuzzy logic reaches a state of sharpness gradually, but the focus is made with hesitation and by approximation.
By analyzing the various definitions of what could be “the fuzzy,” the workshop will question the positioning of the actor, the performer and the spectator inside the “depth of field.” The purpose is to experiment with fuzzyness and sharpness under various angles: working in a space with a fixed lens, with a single point of focus; moving through a space with a variable focus (autofocus); reducing the depth of field (macro, micro photography); and overall to devise alternative principles for “focus control,” the intermediate stages that precede a sound, a gesture, a concept or an image.

14 / 07 / 2014

‘SPEAKING BODIES’
collective practice by Danny Neyman

A collective practice about our bodies and our relation to our bodies through language.
I want to gather together around the "poor material" of our own bodies, selves, memories, speaking mouths, and guide a series of exercises which will generate a verbalization of body-selves, exploring our bodies in fragments, looking at how our bodies are charged with meaning, stories, experience, memory, signification, seeing what can and can't be said about bodies, where words cling onto a body and how and when do they slip off.

15-16 / 07 / 2014

‘MAKING HI-S-TORIES’
collective practice by Samah HIjawi and Sara Santos

The workshop will weave together several ideas around contesting historical narratives, and the power of images, their fetishization, and their potential of/for resistance through methodologies of collage and montage.
In two separate groups, using texts, images, photographs and video each group will work for a couple of hours in creating two separate narratives of this underground collective and their manifesto, a timeline mapping the trajectory of their activities, and we try to imagine the flag they might have made to represent themselves and present themselves to the world with. Using materials provided, as well as materials we bring with us from our own practice we create an historical document of this precious moment in history.
Then, the groups switch stations. Using collage and montage sensibilities, the groups reconsider each others historiography to intercept each others narratives.

16 / 07 / 2014

‘THE GROOM OF THE STOOL’
collective practice by Gosie Vervloessem

A diary of digested and not digested practices.
How does your practice digested by a foreign body looks like?
The Groom of the Stool (formally styled: “Groom of the King’s Close Stool“) was the most intimate of an English sovereigns’ courtiers. The Groom of the Stool, in the very earliest times was responsible for assisting the King in the performance of the bodily functions of excretion and ablution, whilst maintaining an aura of royal decorum over the proceedings.This physical intimacy naturally led the Groom to become a man in whom much confidence was placed by his royal master and with whom many royal secrets were shared.
Recipe for a workshop :
A. Warm up – playing around with maizena
B. The recipe
Cook your work/your practice/your life and write down the recipe and present your meal
C. Grooming
Sharing practices by eating and digesting, devouring and digesting each others’ dishes.
Choose and eat the meal of somebody else – the cook assists the digestion and interviews the eater (the actual grooming) – record the interview on paper/take notes.
D. Stool
The eater reports on the excrement, using whatever means that seem suitable. How does your practice digested/processed by a foreign body looks like, smells like, …?

18 / 07 / 2014

‘GUEST HOUSE SERIES : LUIGI COPPOLA & CHRISTOPH MAIERHANS’
one day practice and discussion around ‘Alternative Democracy’ by Luigi Coppola and Christophe Maierhans curated by Nicolas Galeazzi

Whenever people come together, decisions will be taken - explicit or implicit, legal or legitimate, in conflict, consensus or as a compromise, spontaneously or according to a strict protocol. The dominant ‘democratic’ protocols of taking such communal decisions, are put in question from many sides: from Rancière’s concept of equality, to Putin’s rhetorics, threatening western libertarianism.
However, in the age of flat hierarchies and the emphasised individualism, artistic group decision taking mechanisms are - willingly or not - strongly influenced by the biases, falls promises and suspiciousness against the democratic way of live. Many projects and methods try to avoid, alter or oppose democratic structures.
a.pass, for example, and specifically Milieus, are in many sense rooted in practising agonistic structures of negotiation and try to find alternative ways.

21-22 / 07 / 2014

‘TRANSNATIONAL ART COMMONS’
collaborative workshop-project by Nicolas Galeazzi

I would like to invite you all to a collaborative practice around the Transnational Arts Commons, which we are developing in relation with the Dampfzentrale in Bern.
The aim of the project is, to temporarily run the Dampfzentrale during the Bern Biennale as a Commons, and to use this opportunity as a case study in order to develop a sustainable artistic economies based on the idea of the commons.
In order to create a legal and recognised status for this commons, we aim to found a european co-operative, which will run its business as a commons. The exact model for this co-op is still very controversial and has to developed through many stages and with the input and interest of many people. You are kindly invited to take part in this procedure.
Beside this gathering, we are organising a “State of the Arts” meeting. The focus of this meeting is to bring different interests and ideas in relation to each other. We invite some people engaging in alternative currencies, some active in the basic income debate, and others interested in a european network of alliances between the arts and other fields. All these approaches have their problematic points and have things in common.

23 / 07 / 2014

‘MONOPOLY OF I’s / MONOPOLY OF ID's’
collective practice by Silvia Pereira / Omniadversus

It is a Monopoly game, with us as participants.
We will be the piétons (pedestrians), playing at being and buying artistic identities. Identities that we will create ourselves for ourselves to the purpose of the game. The way the game will be organized will lead the group to movement very similar to the one in dynamics of creating identities as by-products of the subjecthood in relation to the conditionings of the industries of the arts.
During the game the subject as an art piece will pass through several passes in a spiral of ascension which represents the glorification of the subject as an attributed value constructed in a narrative, a chronology and history.
While playing we will experience through the practice the process of subjectivation of identity while enquiring about it accordingly to the positions/roles being played in the game, subject/object/art collector.

24-25 / 07 / 2014

‘GUEST HOUSE SERIES : MICHAEL KLIEN’
two days of practice and discussion around the project ‘Parliament’ by Michael Klien curated by Damla Ekin Tokel and Stef Meul

Michael Klien proposes a 'closed' Parliament for participants. 4 hours long to experience the setup. After that we can discuss how to take this into the city. All day is spent tuning perception to the underlying dynamics of the individual and collective mind, sensing, and interacting with nature’s self-organising dynamics. These choreographies are rehearsals of utopia, nevertheless real social relations. Rather than just commenting on it or deconstructing it, but using that aspect that those are rehearsals for our emerging social relations.

postgraduate program

research center

Scores

2014 BLOCK I 01 January 2014
posted by: Pierre Rubio

01 January 2014

31 March 2014

Researchers Participants in the Postgraduate Program

Anna Sörenson
Camila Aschner Restrepo
Carolina Goradesky
Damla Ekin Tokel
Daniel Kok
Gabriela Karolczak
Gosie Vervloessem
Hans Van Wambeke
Julia Clever
Philippine Charlotte Hoegen
Rareş Crăiuţ
Samah Hijawi
Sara Santos
Silvia Ramos Pereira

Research End Presentations

Chris Dupuis
Karl Philips

Research Centre Researchers

Cecilia Molano
Lucia Rainer
Mala Kline
Veridiana Zurita

Partners

Les Bains
PAF Performance Arts Forum

Contributors for workshops

Elke van Campenhout
Lilia Mestre
Lisa Nelson
Nicolas Galeazzi
Nikolaus Gansterer
Pierre Rubio
Veridiana Zurita

Coordinators a.pass

Elke van Campenhout
Nicolas Galeazzi

Mentors

Ana Hoffner
Kristien Van den Brande
Peter Stamer
Pierre Rubio

‘SCORES’
curated by Lilia Mestre (Associate Program Curator) and Nicolas Galeazzi (Program Coordinator)

13-17 / 01 / 2014

‘SCORES GENERATOR’
workshop by Lilia Mestre

In this workshop, I’ll introduce a writing score, which was tested already in the research residency Thematics: Author/Authority that I curated in Les Bains last year. This score is based on question&answer dialogues between the participants and will be continued in a regular basis, after this one week workshop, in open weekly meetings during the block. With this writing score, we’ll produce a documentation booklet at the end of the block. As an example, you can find here the booklet that was made for Author / Authority.
The aim is to discuss and write as a regular practice and to use encounter, dialogue, each others knowledge in the elaboration of the discourse about one’s own researches.
I will introduce two performance scores I worked with: one on sounding objects /affective spaces from performance ‘ Moving You’; and another: from gesture to utterance to language that comes from my latest performance with Marcos Simões: ‘Ai! a choreographic project’.

27 / 01 - 07 / 02 / 2014

‘LABORATORY: TUNING SCORES’
(composition, communication, and the sense of imagination)
workshop by Lisa Nelson

The Tuning Score -a performance research format- asks what do we see when we're looking at dance. How does composition arise in the body and its environment? The research focuses on the physical base of the imagination. By altering the way we use our senses while moving and watching movement, we can begin to tease apart the genetic and acquired patterns our senses use to construct our experience. We will look at ways these patterns influence how and why we move, shape our interaction with our inner and outer environments, and inform both our desire for action and what we "see" when we are attending to anything.
Two aspects of practice are described by the name Tuning Scores: a solo warm up, and interpersonal composition games. The solo practices are a kind of pre-technique––a physical-attentional warm up to one's inner composition, and provide an inner score for the ensemble games. Focusing on vision, touch, and hearing, the scores provoke spontaneous compositions that make evident our opinions about who/where we are, how each of us senses and makes sense of movement, initiating a dialogue between inner and outer organization, about space, time, movement, and the desire to compose (a satisfying) experience.
The Tuning Score is an improvisational composition practice that is a performance in itself. It offers tools and a framework for communication and model of collaboration that is constructed by the players in the act of doing. As a practice of real-time editing and instant replay, Tuning is an aesthetic game and a self-balancing system that uncovers its intention each time anew.

17 - 21 / 02 / 2014

‘ARTISTIC RESEARCH’
a.pass Basics workshop by Nicolas Galeazzi, Lilia Mestre, Veridiana Zurita, Elke van Campenhout

It comes in waves, sometimes it’s a fever, sometimes a dispute and sometimes energy boost: the discussion around artistic research is a core issue at a.pass. Its notions go in various directions, follow diverse protocols and curl around manifold practices. In order to keep this controversy discussion alive we would like to design a workshop with four different approaches and definitions of artistic research provided by four people in the a.pass surrounding : Elke Van Campenhout, Veridiana Zurita, Lilia Mestre and Nicolas Galeazzi. Following a score, all four try to communicate their thought lines of artistic research practices. The score not only asks for their proper view, but also for supportive foreign material and for its antonyms.

3 - 7 / 03 / 2014

‘GENERAL INTELLECT ?’
a.pass Basics workshop by Pierre Rubio and Elke van Campenhout

‘General Intellect?’ will explore and question a basic parameter of the a.pass environment : the relation between the individual and the collective. What is this relation, how does it function? Is it the individual that creates the collective? Or is the collective the base structure on which individuals can work and organize themselves? Specifically within an artistic research environment where the institution is constantly reformulating itself out of a multitude of individual inputs and where the individuals, in a state of ‘crisis’, are constantly self-constructing, confronted and challenged by a collective project.
Can there be a mutual constitutive relation? A relational machine we can call ‘General Intellect’ or ‘Transindividual Space’ operating between and through the individuals, creating an 'ensemble' through their practice?
From reading sessions to diverse practice formats, we will come up with refreshed perspectives on what collective working and thinking can do.

10 - 14 / 03 / 2014

‘NOTATIONS BETWEEN THOUGHT AND MATTER”
workshop by Nikolaus Gansterer

Scores are translations. They transform one thought into another. They are also invitations to understand and interpret one reality through another. In a five day workshop led by the artist Nikolaus Gansterer, we will collaboratively explore the complex relationship between drawing, writing and movement.
What is exactly happening when a thought and/or movement becomes a score? What
kind of translation process is taking place between thought and matter? And again what is happening when a notation is being read, interpreted and performed by others? What kind of movements, transcriptions and acts of inscribing take place when we project a cartography of the body? What kind of tool set can we develop to map this intertextual language? What else can become a score?
Within the workshop, drawing scores is to be extended along the categories of time, space and movement. So to speak a line of thought becomes a line on the paper, can turn into a line in space, a line verbalized, a line drawn with the whole body.
The workshop will interrogate these interstitial processes, practices and knowledges produced by scores, from page to performance, from word to mark, from line to action, from modes of flat image making towards transformational embodied encounters.

postgraduate program

research center

Settlements

2013 BLOCK III 01 September 2013
posted by: Pierre Rubio

01 September 2013

30 November 2013

Researchers Participants in the Postgraduate Program

Anna Sörenson,
Camila Aschner Restrepo
Carolina Goradeszky
Chris Dupuis
Damla Ekin Tokel
Gabriela Karolczak
Julia Clever
Karl Philips
Maité Liébana Vena
Maja Hammaren
Rareş Crăiuţ
Stef Meul
Victoria Myronyuk

Research End Presentations

Helena Dietrich
Luanda Casella
Nibia Pastrana Santiago
Raquel Santana de Morais

Research Centre Researchers

Lucia Rainer
Mala Kline

Partners

Uferstudios (Berlin)
PAF Performance Arts Forum
Bâtard festival
RITS
P.A.R.T.S.

Contributors for workshops

Claudia Bosse
Elke van Campenhout
Nicolas Galeazzi
Vladimir Miller

Coordinators a.pass

Elke van Campenhout
Nicolas Galeazzi

Mentors

Ana Hoffner
Geert Opsomer
Lilia Mestre
Pierre Rubio

‘SETTLEMENTS’
curated by Vladimir Miller (Associate Program Curator) and Nicolas Galeazzi (Program Coordinator)

09 - 13 / 09 / 2013

‘(PRE)CONDITIONS OF ACTS’
a.pass Basics workshop by Claudia Bosse in the form of a city space action laboratory

The main focus is to analyse and understand the contextual and spatial dependency of space and of each artistic practice, to invent translations, spatialisations and sharable constellations for each one’s specific research. What is given in a space, and how this information is manifested. What is inscribed in a space as its function, economy of transfer, context of its users, politics of its realisations and time?
Scenarios of the personal research will be developed, used, transferred, implanted and tested in different spatial conditions of urban zones and zones of social contracts. This means, that we will try to put the consistency of our different research approaches in dialogue with urban and social spheres. How will they be infected, destabilised or clarified?
The communication and observation will have to focus on following two aspects of scenography: the organization of space as a basic condition of artistic production and the (re)presentation of space in dialogue with the different understandings of the surrounding contexts. No space is inculpable, but at the same time the concrete condition for each artistic formulation and appearance .
By interacting and criticising via concrete propositions, we try to create a practice that reacts on the proposed practice of the other workshop participants and the city and its users and inscribed different contexts. Everyone is writing a journal of documentation which will be publish on a blog with reflections about the space, the propositions and the influence towards your own research.

16 - 20 / 09 / 2013

‘FEEDBACK’
a.pass Basics workshop by Elke van Campenhout

In this second feedback workshop, we take the end presentations of the previous week as a starting point. On the basis of what the participants that finished their trajectory showed to the public, and on the basis of what they choose to share on the level of their research methodologies to the group, we confront the relation between research and its relation to an ‘outside’ (the public, the research fellows, the internet, …). Since in a.pass we use feedback as a basic tool for the construction of a common ground, and of a collaborative working environment, we try to develop different methodologies to construct a critical culture of mutual support. But: since a good feedback needs a precise point of entry, a clear presentation, or a generous invitation, the feedback workshop works at the same time also on the requirements of a research presentation, and the different attitudes of feedbacking this makes possible.

30 / 09 - 20 / 10 / 2013

“SETTLEMENT’
workspace proposed by Vladimir Miller

In the last years a.pass already organized seven Settlements in the program. Some were organized in our studio, some on location. Vladimir Miller proposed the Settlement as an open and collaborative research space that takes on different forms in different locations. This time he invites us for a slightly transformed Settlement at the Uferstudios in Berlin.
A Settlement is a workspace that explores the relations between space, (artistic) practice, and the politics of the commons.
The basic practice of this collective set-up is to occupy together one large space and build everything required in that space from a common stock of materials to enable the individual practices. Next to providing the practitioner with the possibility to re-negotiate the spatial manifestations of his or her individual practice over the three weeks, the Settlement explores the potential of unstable architectures, the emergence and disappearance of property and territory in collective practice, and the agency of objects in establishing communal structure.
Following the idea that the material choices determine the set of possibilities of any given practice, for this episode we would like to work with materials that are not chosen by us or Vladimir but are randomly gathered from already existing workspaces in Berlin. This choice is also informed by a raised awareness towards questions of sustainability within research environments. The material will thus be largely provided by artist and architects studio’s that will contribute objects and left-overs of previous practices, which will be used as a starting point of a material collection for this project.

11 - 23 / 11 / 2013 & 02 - 07 / 12 / 2013

‘CONCERNS IN MOTION’
laboratory, workshop and performative conference
in collaboration with Bâtard festival, RITS, and P.A.R.T.S.

This year the Bâtard festival was calling for projects reacting to the evidently generic question “What are your concerns?”. All addressed concerns - of selected and non selected propositions - were mapped out and shall be the starting point for setting up a performative congress related to the festival concerning the activation of concerns. The question of “what to do?” - if you are clear about your concerns - not only triggers the classical grassroot-questions concerning our capacity of inducing change, but is also confronting us with a lot of political, ethical and aesthetic paradoxes of political and artistic activism.
The strategies we have at hand or in mind are often very controversial, just because of the always inherent potential of being recuperated by the opposed issues and powers. We see it as an artistic duty to constantly re-discuss and re-negotiate the relations of politics, art and activism, the relation of the artistic sphere and the surrounding society, and we have to search for consequent and radical solutions for approaching our concerns.
The Bâtard festival invited the three educational institutions: a.pass, P.A.R.T.S., and RITS to be engaged in the setup of this congress and we react to this invitation by inviting our students and/or participants to collectively develop material in a two week long workshop and to perform the congress together.
The whole congress should be built on our reactions to the Map of Concerns and the proposed strategies of activism of the guests invited to the workshop.

postgraduate program

research center

Tender Institute

2012 BLOCK III 01 September 2012
posted by: Pierre Rubio

01 September 2012

30 November 2012

Researchers Participants in the Postgraduate Program

Chris Dupuis
Helena Dietrich
Karl Philips
Lisa Charlotte Baudouin
Luanda Casella
Nibia Pastrana Santiago
Raquel Santana de Morais
Robin Amanda Creswell Faure

Research End Presentations

Aleksandra Janeva Imfeld
Carlotta Scioldo
Catherine (Clé) Lé
Elise Goldstein
Oshin Albrecht
Simon Loeffler
Veridiana Zurita
Vicente Arlandis

Partners

RITS
Campo
Les Bains / Thematics
Playground Festival
M-Museum

Contributors for workshops

Bart Van den Eynde
Brandon LaBelle
Carlotta Scioldo
Einat Tuchman
Elke Van Campenhout
Geert Opsomer
Heike Langsdorf
Johan Dehollander
Jovial Mbenga
Jozef Wouters
Lynda Gaudreau

Lilia Mestre

Peter Pal Pelbart
Robert Steijn
Stefanie Claes
Toto Kisaku
Vera Mantero

Coordinators a.pass

Bart Van den Eynde
Elke van Campenhout

Mentors

Ana Hoffner
Lynda Gaudreau
Pierre Rubio
Robert Steijn

07 - 08 / 09 / 2012

‘TENDER INSTITUTE’
international conference by a.pass

After finishing the artistic research post-graduate program at a.pass, 8 participants open up their researches in a performative and multi-layered setting.
Sharing their insights into questions that are on the table for contemporary artists every day: what is the notion of work? How to deal with intuition today? What is the performative power of the object? How can the city be the witness of time?
8 cases open up as many different strategies, diverse invitations to engage and experience artistic research from 8 wholly different perspectives.
During a residency period of 3 weeks, a space is constructed that invites you into all these different cases, constructing crossing points and welcoming the visitors into the research trajectories.
At the same time, a.pass organizes the conference 'The Tender Institute': an active meeting around the notion of the 'institute' in artistic practices today.
In the last ten years, more and more artist initiatives have been re-thinking the institute once again as a point of address: a place where people share their concerns and interests, where you can find topical information and engage with it, where knowledge is archived and opened up to public interest and scrutiny. Compared to the more established Institutes these initiatives seem less concerned with classical knowledge conservation than with a dynamic reformulation of knowledge processed in situ. Opening up the monolithic space of recognition and representation into a heterotopic space of engaged interest.
In these two days, a.pass invites speakers, artists, and administrators to construct new imaginations of what the institute today might look like: how to think of an institute with flexible walls, how to administer an organic institute that grows out of the interests of the people working in it? What is the place of this kind of institute in today's society? In other words: how can an institute still stay an institute when it is embracing its 'tenderness': when it recognizes its dependency on the interest of its users? The risk to become obsolete in the whirlwind of heterotopic interests? The challenge to re-invent its administration to shift from a politics of categorization to one of attention and engagement?

Fall 2012

‘SCHIZOPHRENIC BODIES’
series of workshops organised by a.pass in collaboration with Bains Connective (Thematics ‘Come Together (Lilia Mestre) /Schizophrenic Bodies’), RITS, and Campo / Summer School

Schizophrenic Bodies test the limits of the economy of our belonging and coming together. Interpreting a Schizophrenic Body as a body that simultaneously belongs to different time and space zones, different fields of experience or history, or a body in a synaesthetic space, we'll explore during two months very different schizophrenic models. Our desire is to be working with the input of the BwO of Deleuze, with Peter Pal Pelbart the 'ghostly' bodies as put into perspective in the practice of Robert Steijn, the postcolonial monsters of Vera Mantero, the ways to rethink the hybridity of our history with the Society for the Advancement of People of Elegance and the 'orally disoriented body' of Brandon LaBelle. In each of the stadia we try to come to an overlapping and exchange between practice and theory, placing both participants and mentors into an unknown field of references that produce unexpected exchange and reasoning.

17-21 / 09 / 2012

‘SCHIZOPHRENIC BODIES / 1’
Peter Pal Pelbart & Robert Steijn

This first workshop around the theme of Schizophrenic Bodies, will explore the notion of the ‘Body without Organs’, both from a theoretical and a physical perspective. In the morning the sessions with Peter Pal Pelbart are organized around texts from his book ‘The Cartography of Exhaustion’ and in the afternoons/evenings Robert Stijn works on creating these bodies through various physical practices that question, stretch or undermine an immediate i-dentification with our body and mind. The practices induce a certain kind of alienation, working out of unmediated desires, splitting up the I into different entities, in dialogue with totem animals, ghosts, out-of-body experiences. All on an experimental scale of rediscovery.

01 - 05 / 10 / 2012

‘SCHIZOPHRENIC BODIES / 2’

VERA MANTERO / The thinking body
Vera Mantero is one of the leading Portuguese dancers and choreographers. She started in the Ballet Gulbenkian, studied contemporary dance technique and started creating her own choreographies in 1987. Since then, her work has been shown in theatres and festivals in Europe, Brazil, USA, Canada and Singapore.
One of her shorter pieces was based on the hybrid post-colonial body of Josephine Baker, a ‘not-too-black’ American dancer making a career in colonialist France by manipulating the French stereotypes about blackness: blacks as wild animals coming straight from the jungle.
Relaxation, the use of voice, writing, breathing and free association are some means to be used in her workshop entitled ‘The thinking body’. In this way, we will explore the movements and actions going on inside us, some of them separately first in order to incorporate them later in longer and more complex improvisational processes. The idea of getting inside a particular state of consciousness will be very important. Awareness and use of space, and the exploration of objects and materials will not be forgotten. Irony and empty hands will take us further. The workshop is not only open for trained dancers.

PAN / The Belgo-Congolese Third Space
(Toto Kisaku / Johan Dehollander / Jovial Mbenga / Stefanie Claes / Geert Opsomer)
The workshop develops a research context around a contemporary Congolese performance subculture calling itself SAPE (La Société des Ambianceurs et Personnes Élégantes or, in English: the Society for the Advancement of People of Elegance). They consider themselves members of a sort of science and religion which “escalates into real fashion contests and potlatches in which youngsters would display their European fashion designer clothes, in an attempt to outdo each other”.
The workshop aims at creating a temporary community of artistic nomads focusing on new ways to relate to the hybridity of our history, our imagination, our collective consciousness, our multiple media, our fashion and above all our of potential of resistance.

08 - 12 / 10 / 2012

‘PERMEABLE CITY / 1’
a.pass Basics workshop by Carlotta Scioldo & Bart Van den Eynde with Heike Langsdorf, Einat Tuchman and Jozef Wouters.

The urban context has become the working field for many artists over the last decades. This movement outside the established art spaces can be seen as means to make a direct connection with and to have a direct impact on a larger (urban) audience and/or to (re)connect with the social, economical and political realities of the city.
What are the economies involved in this ‘fieldwork’ and what are the possibilities and difficulties of the artist’s position in this relation? How do these artistic interventions relate to the very different temporalities of the urbanist and architectural timelines involved in the continuous making of the city?
The concrete case of Brussels and the very different practices in the city of three ex a.pass participants, Heike Langsdorf, Einat Tuchman and Jozef Wouters, are the starting point of a first workshop where their work will be presented and contextualized. Together with the artists we will explore the neighbourhood and places they work in and the theoretical framework they have built.

15-19 / 10 / 2012

‘OUT OF FRAME’
workshop by Lynda Gaudreau

For the next Playground Festival Lynda Gaudreau has been invited to adapt her choreographical exhibition ‘Out of Grace’ for the permanent collection of the M-Museum in Leuven. Elementary devices such as sound, lighting and the presence of the body will draw the visitor in and activate modes of display and perception, addressed here according to a performative and compositional logic. What is entailed by these modes when a collection coexist with the body, the light and the sound? André Malraux’ essay, ‘The Imaginary Museum’, (1947) will serve as a starting point to reflect on history, contemporaneity and the idea of reproduction with copies, photocopies, photos and drawings. This hybrid and experimental project, at the borders of choreography and exhibition questions the nature and relationship of these practices.

25 - 29 / 10 / 2012

‘SCHIZOPHRENIC BODIES / 3’
Brandon LaBelle

The workshop will explore notions of masquerade, impersonation, clowning and multiple personalities. Through a series of exercises and experiments with voice, masks, and puppets, participants will construct their own double. The double will function as a second body, or an echo of oneself. By using various static materials, the workshop will support a "distribution of agency" away from the human subject and toward an interaction with static materials, audio recordings, and space. How might objects and things come to life, as animate forms? And what consequences might this have for methods of performance and choreography?

12-16 / 11 / 2012

“PERFORMANCE / PERFORMATIVITY’
a.pass Basics workshop by Elke Van Campenhout

In this workshop we attack texts and practices that deal with the notion of performance and performativity. We dive into the historical context of the birth of performance as an emancipatory and authenticating gesture, put critical questions towards its aura of ‘authenticity’ and ‘unrepeatability’ (Peggy Phelan), its documentary status, etc... We also go into the philosophical meaning of ‘performativity’ as developed by Austin and Butler. And take in some of the technological and economic uses of the word ‘performance’ to see if this can enlighten a contemporary notion of ‘performance’ today: how this could reflect a changed reality, and societal organization. Is there anything to be emancipated from? And are performative strategies the tools we need to wriggle ourselves out of the restrictions and limitations of an artistic, economic, and institutional field?

19 - 24 / 11 / 2012

‘PERMEABLE CITY / 2’
workshop and conference by Carlotta Scioldo & Bart Van den Eynde with Heike Langsdorf, Einat Tuchman, Jozef Wouters & guests

Second practical part of the workshop ‘Permeable City’ on artistic interventions in the urban context where the participants of the workshop are invited to explore their own artistic practice in relation to the city and the working spaces created by Heike Langsdorf, Einat Tuchman & Jozef Wouters.
This second workshop week will be rounded up in a conference, a public presentation and discussion forum, with participants and guests where the two weeks experience of ‘The Permeable City’ will be shared with a larger audience.

a.pass Basics workshops

block 2012/II

NOT_index

Higher Performance! 07 May 2012
posted by: Nicolas Galeazzi

07 May 2012

18 May 2012

case of: Nicolas Galeazzi

Some workshopping in economics for artists is due!
At latest since 2008 it became clear, that the economic system we are living in and with is wacky, unjust and not sustainable. Many of its instruments are either exaggerated or exhausted. The bubbles it produces in different markets are getting out of control and deregulated fiscal constructions are dramatically failing.

Yet, business is going as usual - but besides that many crucial social pillars are being washed away. The current economic crisis is not only a result of some major failures in speculating practices, but it is also the outbreak of the constant crisis inherent to the system. Since many years a precarious and dangerous economic climate has been created through the exploitation of the society and the environment in the belief in constant growth and a policy relying on the infinite creation of money for some through the creation of infinite debt for the majority.

The current cuts of public funding and the absence of interesting jobs are just some visible signs of the consequences of governmental reaction towards the 2008 crisis. Arts all over Europe are now more concretely targeted for cuts than ever in the last 40 years.

In this climate artist are forced to rethink our relationship to the economics - a situation to be cached!
We have to leave our triple position as critiques, prototypes and profiteers of the system, and rethink our relation to the protection through governmental funding. This can not be done by making art in a more 'economic' way.

This workshop rather launches a discussion about the repositioning of the economic field towards the arts.
We have to occupy and appropriate the "economics" and its terminology and fill it with new practices and new meaning. We have to occupy the vocabularies, the practices and the appearance of the economy and to open it to a wider spectrum of life than just financial success.

For that we have to ask, what do we expect from future live? What is it what we really are 'dealing', 'trading' with? What is our currency? What is/was our real contribution to the crisis and how do we fictionalise the changes to come? What kind of traps are we constantly taping as artists? What kind of an economy could we establish out of an artistic (researching) practice which will make a real difference?

Thinking over economy! Rethinking economy, or thinking economy is over!

These questions can be attacked by analysing the different notions of 'performance' in the economy and in the arts.
The understanding of "performance" differs in general in their aims, aesthetics and actions in both fields. Performance on stage has to do with appearance, or transformation, performance on 'stock' with accomplishment, growth and power (thrust).
A mixup of this different understandings happens in a very complex way when it comes to the commodification and dissemination of knowledge - and even more when this happens through artistic practices.

We would like to propose a two-week workshop in two parts. The first week should concentrate on performing the reality of the economic crisis and the crisis of art-making in relation to financial policies. By inviting theorist and artist Georgios Papadopoulos, ("Notes towards a Critique of Money") we would undertake an extended analyse of the relation between art and currency. What is our currency? What is the premise behind this currency? But also what are we actually dealing with by dealing with currencies?

While in the second week we would like to go more into alternative economic systems. For that, we will collaborate with the behavioural economist Marieke Huysentruyt and will appropriate and translate economic ideas such as the 'Gemeinwohlökonomie' and Parecon. How are alternatives possible? How can art-making develop economic alternatives? How can the economy of art-making be reclaimed and recoined with other meanings and values?

The workshops are based on a similar lab structure. In order to compare and relate the differing understandings of 'performance' in a practical a discursive way, we will set up a lab where artistic performances and economic performances should coexist, contradict and corrupt each other.

The lab is a simple square furnished with some material and positions for artistic and economic activities. It will be constantly filmed form the sealing above. This should allow to understand the procedures on the square as scores or choreographies - the choreographies of relinking and rethinking art and economy. In other words - the workshop is a lab for the performance of the reality of art-making.

postgraduate program

research center

a.p.t.-a.s.-a.r.c.

2012 BLOCK I 01 January 2012
posted by: Pierre Rubio

01 January 2012

13 April 2012

Researchers Participants in the Postgraduate Program

Aleksandra Janeva Imfeld
Catherine (Clé) Lé
Elise Goldstein
Elizabeth Ward
Fleur Ordoukhani
Frank Pay
Ive Leemans
Jaime Llopis
Oshin Albrecht
Robin Amanda Creswell Faure
Sara Dandois
Simon Loeffler
Vicente Arlandis

Research End Presentations

Caroline Daish
Doris Stelzer
Margareth Kaserer
Marilyne Grimmer

Partners

Thematics/Les Bains
Triennal Hasselt
PAF Performance Art Forum

Contributors for workshops

Akira Hino Sensei
Alexander Schellow
Annu Pennanen
David Bergé
Deufert & Plischke
Einat Tuchman
Eleanora Sovrani
Kobe Matthys
Lilia Mestre
Nicolas Galeazzi
Stephane Querrec
Vladimir Miller

Coordinators a.pass

Elke van Campenhout
Lilia Mestre

Mentors

Marie de Brugerolle
Nicolas Galeazzi
Robert Steijn
Vladimir Miller

17 - 20 / 01 / 2012

‘WHAT’S THE CASE ?’
(methodological warm-up)
workshop by Nicolas Galeazzi and Lilia Mestre

This workshop is questioning the basic gestures of your artistic research.
In the search for descriptions of their methodologies, artistic researchers are developing an infinite spectrum of phrases, idioms and other grammatical constructs, to filter out the basic gesture of their own practice.
Understanding individual research as “cases” possibly enfolding fan of possibilities, and the artistic choices taken within the case as the specific politics of your research, in these four research days, we try to get an overview of this spectrum and discuss this range of approaches to artistic research in relation to your own ‘case'.

01-04 / 02 / 2012

‘DIGITAL CRIMINAL’
workshop by David Bergé

What is an analogue experience in relation to a digital one?
In this workshop we will explore together notions as the possible, the virtual and the potential in relation to the analogue versus the digital. How to define the choice for a digital or analogue process and what are its consequences towards an outcome and audience experience?
On the table will be 'On the Superiority of the Analogue' by Brian Massumi and videoworks by Michael Snow, Derek Jarman, Holis Frampton, as well as 70’s land art projects and their documentation, such as 'seven winter midday shadows' by Hamish Fulton and the documentary of 'spiral jetty', made by Robert Smithson himself,… as well as photographic projects by Edmund Engelman, Mike Mandel, Larry sultan and Jon Rafman.
Goal of the workshop is to define our own practice through what is on the table.

23-27 / 01 / 2012

‘AKIRA HINO SENSEI’
master class

Akira Hino Sensei is a master of budo, an ancient Japanese martial art, who worked -between others- with the Forsythe Company, where he has regularly given workshops since 2005. His lessons have greatly influenced both their own work and that of the Forsythe Company. For a week Akira Hino Sensei will focus on feeling the body with the aim of connecting up to movement, both one's own and that of the other. Budo is therefore a way of exploring the body and developing physical communication skills.

28 - 31 / 01 / 2012

‘EMERGENCE ROOM’
workshop by Deufert&Plischke in Hasselt

Emergence Room is a live-workspace, where all participants (performers and spectators) join to work in silence on pre-set themes. The workspace is built temporarily into an existing environment like a museum, a festival center, an academy, a retail store. The work-process is based on a circular structure of passing on containers of material. Its procedures are proliferation and reformulation in order to create topologies and maps that are related to the underlying theme. These topologies and maps serve as a common denominator for projects that will be individually developed, not by an individuum (a singular author), but individually as a project in the co-authorship of reformulation. The theme of the Emergence Room in Hasselt will be the myth of Arachne. It focuses on the difference between art and craft, symbolism and realism, doing as if and doing in the here and now. Athene weaves carpets that show the glorious deeds of the gods, Arachne weaves the everydayness of the relationship of humans and gods and its brutality. The figure of Arachne bares and exposes lots of topics and questions still relevant and unanswered in our time. What is the responsibility of the artist? What do we risk with art? How do we judge art works? How can artists and critiques coexist and collaborate?
During the four days workshop all participants will work together on these topics and questions and formulate and proliferate material, create story boards together, that will later be exposed in the Emergence Room Hasselt in the frame of the exhibition SuperBodies (Hasselt Triennale).

06 - 28 / 02 / 2012

‘THE SETTLEMENT: ALIEN LOGIC’
working space by Vladimir Miller

The settlement is a model to engender and structure work, knowledge, events and encounters. In a shared space, the participants function as an open group where questions of territory, negotiation and hospitality in art production surface. Settlers build a station suitable for their own artistic research and, by doing so, enter in a growing and evolving network of objects, spaces, ideas and events. The settlement allows negotiating many gradations of participation and influence; it also provides different modes of engagement between inside and outside. A settler can leave, a visitor becomes a tourist, a frequent visitor can eventually settle in the space. The political questions inherent in claiming one's own space, inviting or excluding the outside, the formation of groups and production of locality and culture, constantly question the concept of settlement itself. Between anarchy and the rule of majority the settlement praxis actively searches for a spatialized production of dis-agreement. This Settlement is the 5th in a series of Settlements, developed within or outside of the a.pass context. The guiding principle of the Settlement this time is ‘Alien Logic’.

27 / 02 - 2 / 03 / 2012

‘MICRO HISTORIES / 1 / OPENING WEEK’
workshop by Thematics/Les Bains

Curated by Lilia Mestre/Les Bains with invited artists Eleanora Sovrani (it/be), Einat Tuchman (is/be), Annu Pennanen (fi) and Stephane Querrec (fr) and Kobe Matthys (be), Micro Histories researches the processes of documentation and presentation of the ‘Micro Histories’ collected in four different Brussels areas: Vilvoorde, St Joost, Brussels Center (EEC quarter) and Forest. We aim to investigate, challenge and discuss cultural phenomena and their construction through field research. During the opening week the participants of the Thematics and the participants of a.pass meet to lay out the themes that are driving this research: what is the sense of history? what kind of methodologies do we use to register ‘what has happened’? How do we create our own histories, or make history appear where it is not considered likely to be found? What is field research and how do we set up a valid research environment on location? This workshop is the introduction to the His/Herstory workshop, during which these strategies are put to the test in individual research field trajectories.

05 - 09 / 03 / 2012

‘MICRO HISTORIES / 2 / HIS/HER STORY’
workshop by Alexander Schellow

The second week of the Micro Histories workshop offers the opportunity to all participants to develop an individual history project, choosing their own location in Brussels, working on practice based field research, together with artist Alexander Schellow. In his work, which is located between artistic and scientific research-practice, he follows different strategies to translate fictions and questions into concrete narrations – as films, interventions, installations, drawing-series or spatial performance concepts. Narrations that one literally finds on the street.
One keyword here is: practice. Not seen in the constructed and fairly imprecise dualism of practical versus theoretical, this becomes a very relevant term as well as concept. How can a practice (of observation, recording) be framed methodologically in different ways, in order to make it (and not just: combine it with) a tool of reflection? The workshop aims to trigger your own concepts and practices to react in their specific way on the above-mentioned questions/problematics. We will develop individual starting points for projects and follow them at least for a few first steps. In central group discussions those experiences and case studies will be shared and questioned with regard to methodology as well as content.

19-23 / 03 / 2012

‘THE WALK - PREPARATION’
preparation for a walking workshop by Elke Van Campenhout

In preparation of a month long walking workshop on mobile archiving/narrativizing the landscape, interested participants share for one week the development of possible walking scores, the fabrication and reconstruction of traces, and the possibilities of urban/non-urban routes. Every day we test out another walking score, and try to get further into the philosophy and reality of a walking workshop.

10 - 13 / 04 / 2012

‘SPECIAL EFFECT MANUAL’
workshop by Lynda Gaudreau

This workshop is above all a research space around scores and working themes such as, speed, accidents and precision. Lynda Gaudreau's partitions constitute environments, "maps " integrating scenography, light, sound and relevant activities. The partitions include activities totally unrealistic, impossible to accomplish but that must be resolved at very precise moments. These scores open to a multitude of strategies to execute the tasks and generate what so called "side effects”. The workshop will be divided in two parts : conceptual and practical and participants will elaborate scores in a collaborative process. Open to choreographers, composers, visual artists interested in producing "special effects" in their works.

postgraduate program

research center

a.p.t.-a.s.-a.r.c.

2011 BLOCK I 01 January 2011
posted by: Pierre Rubio

01 January 2011

31 March 2011

Researchers Participants in the Postgraduate Program

Abhilash Ningappa
Alessandra Coppola
Caroline Daish
David Zagari
Doris Stelzer
Esther Francis
Iris Bouche
Margareth Kaserer
Marilyne Grimmer
Michiel Reynaert
Philippe Severyns
Rodolphe Coster
Stephen Bain
Timothy Segers

Research End Presentations

Einat Tuchman
Katrin Lohmann
Sven Goyvaerts

Partners

Kaaitheater
Damaged Goods
RITS
Burning Ice festival.
Pact Zollverein
De Singel
PAF (Performance Art Forum, Reims, France)

Contributors for workshops

Adva Zakai
Anette Baldauf
Aras Ozgun
Christian Rizzo
International Errorist
Laurent Liefooghe
Leo De Nijs
Meg Stuart
Various Artists
Vladimir Miller

Coordinators a.pass

Bart Van den Eynde
Elke van Campenhout

Mentors

Laurent Liefooghe
Lilia Mestre
Pierre Rubio
Vincent Dunoyer

03-13 / 01 / 2011

‘A SETTLEMENT ON ALCHEMY, ALLIANCE , ANARCHY’
workspace by Vladimir Miller

The settlement is a model to engender and structure work, knowledge, events and encounters. In a shared space, the participants function as an open group where questions of territory, negotiation and hospitality in art production surface. Settlers build a station suitable for their own artistic research and, by doing so, enter in a growing and evolving network of objects, spaces, ideas and events. The settlement allows negotiating many gradations of participation and influence; it also provides different modes of engagement between inside and outside. A settler can leave, a visitor becomes a tourist, a frequent visitor can eventually settle in the space. The political questions inherent in claiming one's own space, inviting or excluding the outside, the formation of groups and production of locality and culture, constantly question the concept of settlement itself. Between anarchy and the rule of majority the settlement praxis actively searches for a spatialized production of dis-agreement.
In the context of her two-week ‘Atelier’ in the Kaaistudios, Meg Stuart invited Vladimir Miller to localize his settlement in the dance studio. During these two weeks a.pass settlers and Atelier members will try to find moments of common ground, confronting the ideas and topics emerging in their respective territories.

17-21 / 01 / 2011

‘ERRORISTA’S’
workshop by a.pass in collaboration with Kaaitheater and RITS in the context of Burning Ice festival.

The International Errorist is an artistic and cultural movement whose nucleus is the Buenos Aires-based artist collective Etcétera… The Errorist is also the most recent iteration of Etcétera’s unique fusion of aggressive street theater, political critique, and direct-action protest, which is equally marked by the group’s formative militancy within Argentina’s human rights movement as it is the artists’ ardent fealty to surrealism. Since the group’s formation in 1997, Etcétera has produced a myriad of photo- and video-based works, poetic manifestoes, theatrical works, and interventionist performances. Few have been created specifically as artworks to be exhibited in traditional fine arts contexts or destined for the publics proper to such contexts. Rather, Etcétera…’s works most often begin as performances in the midst of political demonstrations, unannounced street actions that target unwitting passersby, or as images and texts crafted to circulate within the mass media and/or amidst publics associated with left social movements.
The International Errorist constitutes a critique of the contemporary discourse of terrorism, where this discourse is understood to be an instrument of statecraft. Etcétera…’s work explores terrorism as an ideological mediation whose function is not only political -- as it bears upon interpretations of political violence, for example-- but specifically biopolitical, as it concerns the calculus of the differential value of human lives and the state’s exercise of biopower over groups delineated according to this logic.

24-28 / 01 / 2011

‘EXPERIMENTAL ETHNOGRAPHY’
workshop by Anette Baldauf & Aras Ozgun

This workshop aims at discussing some of the basic notions and problematics of visual ethnography, contemporary experimental practices in this field, and the practical potentials of digital media technologies for ethnographic research purposes. Starting with a critical historical overview of visual ethnography, the workshop examines various aspects of the problem of representation in visual ethnography. Representation of non-western “others” in the colonialist representation regimes, the “realism” and the “truth-value” of visual representation in general will be a part of this discussion. Following this discussion we will focus on non-mainstream ethnographic approaches and experimental documentary film practices, including so-called fake documentaries, which reflect upon and cultivate this problem of representation itself, and seek to create alternative modes, regimes and techniques of visual representation. Finally, we aim to familiarize ourselves with some of the basic techniques of ethnographic fieldwork.

28-30 / 01 / 2011

’CURATING IN PERFORMING ARTS’
workshop by a.pass in collaboration with Pact Zollverein, Essen.

This workshop is organized over two weekends: one participating in the colloquium on curating organized by Pact Zollverein (Explorationen 11: Beyond Curating), and one discussing and proposing a new thinking about curating in the performing arts in deSingel.
The currently vibrantly beginning discussion about curating in dance and performance comes at a moment when, on the one hand, ever new courses of study in curating are being launched for visual art and, on the other hand, the shape of the curatorial profession, in its authorial intervention and its omnipresence in the art market, has everywhere become the focus of massive criticism – as it was in the 1970s.
At the same time, the entanglement of theory and practice has become ubiquitous, not least because of the transformation and revaluation of art colleges and art academies into universities. In what is currently happening in art, the art museum is testing the performative and processual exhibition, while the dance and performance house oriented toward performative arts is developing the live course or the "Musée de la danse". In the field of dance, since the end of the 1990s, artists' initiatives have been developing that introduce new artistic practices and criticize the existing organizational models (for example, from choreographs and performance artists like Xavier Le Roy, deufert + plischke, and Boris Charmatz). Substantively and structurally, organizers took up important impetuses from artists, whether in the form of a thorough interlocking of theory and practice or of the establishment of artist and co-curator teams, artistic laboratories, or residence programs.

31 / 01 - 04 / 02 / 2011

‘NEW-YORK’
workshop by Elke Van Campenhout & Bart Van den Eynde

In the context of the ‘New York festival’ organised by deSingel, a.pass organizes an intensive discussion workshop. We take a close look at the recent New York performance scene and analyze how pop esthetics, cinematographic editing principles en trans-medial dispositives influenced a specific language of theatre, dance and performance. Video material, texts and talks with the artists present in the festival will be the starting point of the conversations. possibly Natural Theatre of Oklohama will also add a more practical section to the workshop.

07 - 11 / 02 / 2011

‘BUREAU OF UNTITLED’ / EXERCISE IN COMMERCIAL ART’
workshop by Various Artists

Being a Various Artist is a series of interactive installations by Various Artists in which artists are invited to identify with one of Various Artists. The format is not so much about learning but it also produces new work of which the author is the Various Artist, at the same time remaining the property of the participating artists. The event that Nadine organizes in February is dealing with Various Artist Liam Drib.
Liam Drib, born in Liverpool 1961, well known for Mes Amis Belges, Cobalt Thoughts and his Evil Olive pub realisation, will be the centre artist of a new Being a Various Artist Workshop with an emphasis on commercial art and dazzling ideas.
To support this theme, Liam will organise a Bureau of Untitled (BoU) with the participants of the workshop.
The mission of BoU is to propose new ideas to artists that have a financial value on the art market, meaning their works can be traded. BoU is about making money with art paid by art money. The context of BoU at PAF is the arts lab Being Liam Drib.
The structure of BoU approaches the structure of a sports game, including 2 teams (one black on white and one white on black) and a referee (black and white). Initially an artist is proposed, voted and processed Ideas, fitted to the work of the chosen artist, are being generated at a continuous pace which will be stored in ascending price categories. The sealed ideas will be offered for sale to the artists on an international art fair in the near future.

07 - 12 / 02 / 2011

‘SENSITIVITY, SPACE, STAGE’
workshop by Laurent Liefooghe

Through texts and references this workshop wants to introduce some concepts and concrete examples of spaces and how these function as a ‘stage’. Simultaneously it will explore the idea of the ‘stage’ (the place of the performance) as an ideological space.
The workshop will use the work Theater-Cinema by Dan Graham as reference, a crystallization point around which we will try to examine concepts of performance spaces and the power mechanisms involved.
The ambition is not to give an exhaustive and historical overview, but rather through the reading of specific texts and trough concrete practices to explore a personal spatial sensitivity.
The Texts will touch upon diverse themes as: the ‘theatro del mondo’ (the ideas of the stage as a metaphor for the world / the world as a stage), the baroque urbanistic interventions of Pius X (the city as a theater), the black box as a monadic space,. etc.
The introduction of specific examples of spatial practices leads to concrete questions on the production of space. What does it mean to first conceive a space – to first ‘represent’ it -and then realize it? Through examples of existing practices different means and methods of representation in function of production are investigated.

14 - 19 / 02 / 2011

‘SPACE OVERLOAD’
workshop by Christian Rizzo

Christian Rizzo wants to use the projects of the a.pass participants as a basis for a research on the collective production of space. How to spatialize one’s own practice and by doing so create an environment for other practices. How to be present in silence. How can the group’s activity be the scenography for an individual practice and the other way around. How to deal with an overflow or with a lack of spatial information.

28 / 02 - 04 / 03 / 2011

“LOCATION”
workshop by Leo De Nijs

Location is a practical workshop in an enormous building with empty class rooms, a theatre space and offices that was once the location of a theatre training. As a start there will be an investigation into different ways of exploring the building and expressing the specificity of this/a location through different media. The question how to use a found space as a location will then be translated in the concrete realisation of an installation starting from the personal researches of the participants.

14 - 18 / 03 / 2011

‘THE ARCHIVE AS GENERATOR’
workshop by Adva Zakai

Which archive could generate the future rather than preserve the past?
Coming out of the experience of ‘d o m i n o k i n g d o m’ where each work lives on in the next because works are made as a reaction on previous ones, I am interested in delving more into the possibility of generating present and future out of a direct confrontation with past experiences: formats that make the past, present and future influence each other, can trigger a constant re-evaluation and challenge of our knowledge and perception.
Archiving, be it in the artistic, educational or any other field, is considered important because it ‘proves’ the (past) existence of a past events and thus enables them to continue to exist and to be (re)visited. But imagine an archive that is not trying to capture fixed ‘images’, that is not referential. An archive that is a living process that keeps modifying itself constantly, triggering new processes instead of being a mere documentation, always lost in the past.
How does an archive functions that is looking forwards instead of looking back?
This question will be explored through reading, discussion and guest lectures.

postgraduate program

research center

a.p.t.-a.s.-a.r.c.

2009 BLOCK II 01 May 2009
posted by: Pierre Rubio

01 May 2009

31 July 2009

Researchers Participants in the Postgraduate Program

Alejandro Petrasso
Ariane Loze
Constanze Schellow
Dianne Weller
Fanny Zaman
Fien Wauters
Jozef Wouters
Julie Pfleiderer
Kurt Van Overbeke
Sara Vilardo
Sungmin Hong

Partners

DeSingel
KunstenFestivaldesArts
Les Bains
In Transit festival, Berlin
WP Zimmer
PAF (Performance Art Forum, Reims, France)

Contributors for workshops

André Lepecki
Lars Frers & Alexander Schellow
Lilia Mestre & Els Viaene
Luc Van den Dries
Niek Kortekaas
Romeo Castellucci
Thomas Crombez
Vladimir Miller
Wouter Hillaert

Coordinators a.pass

Bart Van den Eynde
Elke van Campenhout

04-08 / 05 / 2009

‘AROUND ROMEO CASTELLUCCI’

workshop by De Singel

In this week we work around the video material of the Tragedia Endogonidia-cycle of Romeo Castellucci. During the first two days we watch the eleven performance and discuss the esthetic choices, and the semiotics of the work. On wednesday we try to build up a 'wunderkammer' on the principles of Castellucci's 'ars combinatoria'. As guests we have that day academic Thomas Crombez and journalist/critic Wouter Hillaert. After that we work two days with Romeo Castellucci and some of his performers on the new trilogy 'The Divine Comedy'. On Sunday the working week results in a colloquium in de Singel with international experts and collaborators of the Rafaello Sanzio-company.

Springtime 2009

‘CONCEPT & DESIGN 02’

coaching by Niek Kortekaas

Scenographer Niek Kortekaas will coach the a.s participants in the development of a scenography based on King Lear / William Shakespeare. The idea is to take a major work from the world repertoire and develop with a dramaturgical coaching by the coordinator (Bart Van den Eynde) and the scenographic (artistic and technical) guidance of Kortekaas a scenographic design for the big stage.

05 / 2009

‘RES&REF’ (Residence and Reflection)

research project by a.pt, KunstenFestivaldesArts and Les Bains

Res&Ref (Residence and Reflection) is a research project, organized during the international Kunstenfestivaldesarts in Brussels. Three groups of artists reside together in the art center Les Bains (an old bathing house/swimming pool in Brussels): the res&ref-group itself is an international group of (non)-western artists, chosen by the Kunstenfestivaldesarts. The working group 'Art&Humour' is an international group of researchers, working on the theme of the subversitity of humour as an artistic strategy of resistance. The a.pass-group joins in the groups, preparing reading sessions on art and humour, but they can also join the discussions and toolkit sessions. In the evening all participants go and see the same performances at the festival, and after ten days the workshop ends with an informal public showing of the results.

Springtime 2009

‘ARTIST TALK / VALENTINE KEMPINCK’

Costume and set designer and visual artist Valentine Kempinck discusses her carrier, development as an artist, the evolution in her work and how she wanders from medium to medium. She discusses her onorthodox vision on theatre costumes and how she sees costume design in relation to the other performance components. Later she will go in details about her latest work: scenographic interventions in the public sphere which reproduce themselves, taking on different meanings through this process of reproduction.

Springtime 2009

‘THEORY SESSIONS / HISTORY OF THEATRE AND SCENOGRAPHY’

lecture/course by Luc Van den Dries

In this lecture course Luc Van den Dries discusses the relation between space and theatricality. First he explores historical answers to the tension between theatre and reality. He deals with four prototypical dimensions:

-theatre as an imitation of reality

-theatre as a utopian project to reality

-theatre as playful counterpart to reality

-theatre as a metaphysical dimension within reality.

After scanning (20th century) theatre history related to the questions above, he discusses space-related tendencies in contemporary performing art.

11-21 / 06 / 2009

‘IN TRANSIT - BERLIN / SESSIONS WITH ANDRE LEPECKI’

In preparation for the a.pass Berlin LAB, we read a selection of texts, proposed to us by curator André Lepecki:

-Fred Moten, The Resistance of the Object (chapter 2 of 'In the Break')

-Michael Fried, Art and Objecthood

-Frantz Fanon, Black Skin White Masks

This first week we will discuss the texts and the post-colonial themes of the festival, and will try to build up a solid base for the upcoming discussions and confrontations. Out of these discussions every one of the participants will develop a personal research project to be fulfilled during the festival.

Always a central element of ‘In Transit’ festival since its first edition in 2002, the LAB has gone through many formats throughout the years. For this edition, we decided to concentrate the LAB around the offering of a space for all who are interested in gathering, talking, meeting, exchanging, experimenting, asking, provoking, dancing, writing, showing, displaying, performing, teaching, learning, sharing. And more. The LAB’s life and its events will be determined by you.

The LAB hosts a day meeting, and all LAB participants are expected to attend this day-long gathering (closed to the general public) which specifically addresses projects presented in the festival as points of departure for further and concrete debates on art and politics, as these relate to performance and its effects on creating and thinking today.

29 / 06 – 04 / 07 & 13-27 / 07 / 2009

‘WAYS OF SEEING AND FORCED PERSPECTIVES’

workshop by Vladimir Miller

Vladimir's workshop is structured in two parts and is aimed at researching the city as a model for spectator involvement in a performance space. Connecting spectatorship and questions of teaching and learning to the city is also a model for the workshop structure itself as a space for knowledge production.

The first part is centred around of the political aspects of space design and a phenomenological understanding of the spectators experience of space.

Vladimir Miller uses three key texts (among others): ‘The practice of everyday life’ by de Certeau, Charles Curtis' essay on ‘Incomprehensible space’ and Jacques Rancière ‘The emancipated spectator’.

To establish an alternative small system of knowledge production for our workshop, the participants build a space of learning and research where everyone is able to produce on her/his own terms. The idea of the city gives a model for this kind of space, which the participants can equally enter and explore.

The research theme for the city is listening and sound. The question is how to shape space for listening, having in mind a moving listener and spectator.

A violinist is invited to create a continuing presence of sound in this city of listening. The space research concentrates around question of shaping the performative space (from a scenographic point of view) around that continuum of sound.

07 / 2009

‘SPATIAL RESEARCH & PERFORMANCE ART’

workshop by Lars Frers & Alexander Schellow

The workshop of the sociologist Lars Frers and the visual artist Alexander Schellow focuses on strategies and practices of spatial research. The starting point is that any space we can perceive and engage with is already a complex and in itself relational constellation of several aspects. It is a concrete context of a very specific materiality and an embodied spectator. Both are depending on each other. Together they both realise the conditions, that govern the way the/a world is constructed, for instance by directing attention. Or: They draw the borderlines may that be in public space with its everyday-life interactions or in the art-world frame of a theatre which guide, influence and limit our actual abilities to perceive and to act. Because of this impact on perception and action the question of analysis and intervention is always at the same time a political and aesthetic question both in field research in public space as well as in the use of any artistically framed space like a black box or a white cube.

First, we want to discuss some terms and tools of our own research- and intervention-practice in and with spaces/places. We will then question, develop and adapt these terms and tools in the context of the examination, analysis, and shaping of spaces in performance practices. How to question, understand, use and not neglect or cover up spatial structures? Together with the participants of the workshop we want to choose a concrete spatial context (a building, a street, a theatre) and then concentrate on possible frames for practical research. This research should be related to the specific interests and wishes of the participants’ own projects and from their individual practices. The main part of the workshop will focus on doing concrete spatial analyses within a frame and using formats we select together. We will prescribe as little as possible, instead relying on our own perception looking for places of surprises, for modifications of movement patterns, for boredom, excitement and anxiety. Coming together at the end, we will share the singular results and research-experiences.

Additionally and in parallel, we will offer one-to-one or one-to-two talks about specific spatial ideas and setups of projects and works, where single participants can discuss questions related to their work together with us.

07 / 2009

‘SENSE RADIO’

workshop by Lilia Mestre and Els Viaene

Sense Radio is a first step in a research project initiated by Lilia Mestre in a.pass research center on the ‘Social-Emotional Body’, (project that would result in the performance ‘Live-In Room’, shown at the WorkSpaceBrussels festival in Brussels in December 2009).

This workshop is a practical try-out for the participants to set up emotional audio-spaces in the room, using the spatialisation of sound as their main material.  Each of them is taught how to use audio recording material, how to edit sound, and how to set the sound out on the space, combine it, arrange it.

postgraduate program

research center

a.p.t.-a.s.-a.r.c.

2008 BLOCK I 01 January 2008
posted by: Pierre Rubio

01 January 2008

31 March 2008

-Researchers Participants in the Postgraduate Program

Bruno Stappaerts
Christophe Engels
Gable Roelofsen
Hanne Jacobs
Karolien De Schepper
Kim Lien Desault
Klaas Devos
Lieselot Jansen
Lore Rabaut
Luk Sips
Sara Manente
Vick Verachtert

-Partners

Beursschouwburg / Bettina Knaup - festival ‘Performing Proximities’
UA University of Antwerpen
Troubleyn
PAF (Performing Arts Forum, Reims)
TkH (Walking Theory, Belgrade)
TQW (TanzQuartier Wien)

-Contributors for workshops

Constant vzw ( Rogerio Liro / Simon Yuill / Kirstie Stansfield / Laurence Rassel / Peter Westenberg / Wendy Van Wynsberghe)

Heather Kravas / Antonija Livingstone

Peter Stamer / Philippe Riera

-Coordinator a.pass

Elke van Campenhout

The block is curated by Elke van Campengout (Coordinator a.pass)

Program #1 in collaboration with Constant vzw

http://ospublish.constantvzw.org/mutual/?article377

http://ospublish.constantvzw.org/mutual/spip.php?mot150

21-15 / 01 / 2008

‘PERFORMATIVE RECORDINGS, BROWSING THE CITY’

workshop by Constant vzw (Brussels)

Day 1: We will walk the city of Antwerp. Attached to our feet will be low tech recording devices. Through them, we observe us making contact with the surfaces of the city. The regions of impact beneath the soles of our shoes, touching the sleeves of our coat, entering our field of vision produce an image of our physical presence. In a group we will explore different surroundings (busy street, shopping mall, open space... ) and make collective audio-visual collages. The devices we carry will function as our ears and eyes, they act as audio-visual mediators. At the end of the day we will use this material to make a festive audio-visual mix.

Day 2: We will publish the video and audio we will have collected online. This involves selecting fragments, make a simple montage, install and dress up a weblog, upload the audio and video, describe the material. We will use free software and operating systems and think about alternatives for copyright by applying permissive licenses.

28-31 / 01 / 2008

‘MODULATING SENSORY INPUT: OBJECTS AND SPACES STRATEGIES’

workshop by Rogerio Liro

In today's society we face in increasing degree of technological tools for communication: phone, email, text messaging, internet data generated oriented person. These instruments gain influence and determine already greatly our personal lives. The growth of these media seems endless. But our reserves of energy and attention is finite although we tend to test its limits. These technological opportunities for interaction show as well their own borders.

How these instruments affect our perception of space and of our social needs? How do they redefine the boundary between ourselves and the world that surrounds us? What is the nature of this limit and how liquid is that? Do we always know when the saturation point is reached?

In practice, particular attention will be paid to the work of Lygia Clark as therapeutic art practice, and the workshop will result in the construction of a new model for the use of a.pass workspaces.

http://ospublish.constantvzw.org/mutual/spip.php?article353

29-31 / 01 / 2008

‘PERFORMING PROXIMITIES : SWEETNESS AND FEAR AMONG FRIENDS AND STRANGERS’

(SWAP MEAT AND MALE BREAST FEEDING)

workshop by Heather Kravas (U.S.) and Antonija Livingstone (SE / CA)

Choreographers Antonija Livingstone and Heather Kravas already worked a long time together, and will try to share their choreographic practices. In particular, they will work with the participants on two motion systems that simultaneously construct and deconstruct an image. The workshop revolves around the development of intimacy in a performance situation.

The workshop takes place during the ‘Performing Proximities' festival, curated by Bettina Knaup at the Beursschouwburg in Brussels. This festival focuses on notions of hospitality, intimacy and confrontation, both in terms of programming formats and in relation to artistic work and research.

http://ospublish.constantvzw.org/mutual/spip.php?article368

11-17 / 02 / 2008

‘OBJECT SCORE NOTATION’

workshop by Simon Yuill (software developer) and Kirstie Stansfield (artist)

This workshop looks for the potentiality of softwares as tools to create notation of performance.

The starting point is the development of a notation system for everyday objects, movements, and gestures capture. For this, the physical space (the dance floor) is used as notation canvas shared by/in a collective authorship.

http://ospublish.constantvzw.org/mutual/spip.php?article369

Program #2 by a.pass in collaboration with the Antwerpen Master in Theater Studies

18 / 02 - 20 / 03 / 2008

‘DRAMA QUEENS’

workshop by Peter Stamer and Philippe Riera

This long-term project will develop in several phases, including the development of a performance with the master students Theatre Studies of the University of Antwerp.

Peter Stamer initially will work with the participants around the basic principles of the therapeutic practice 'family constellations', where participants act as representatives of characters involved in the therapeutic needs of the client. The theatrical aspect of family constellations (volunteers take the 'role' of the father, mother, daughter or lover of the client, and are placed in the room to promote in this way the relationship between these key players), is the starting point for testing out this methodology as a tool in performance creation. The participants will work around these principles in the creation of improvisational moments of singing, wordless, dramatic or choreographic constellations.

Secondarily Peter Stamer will work with about 20 students of the master Theatre Studies at UA and apass participants will become their coaches.

One of the working week will focus on the contribution of choreographer Philippe Riera. He will work, inspired by his experience with the collective Superamas, with students around notions of fake / real and film editing esthetics principles in performance.

Research laboratory

28-29 / 03 / 2008

‘PRINCIPLES AND METHODOLOGIES OF AUTO-EDUCATION’

research laboratory curated by a.pass, PAF (Performing Arts Forum, Reims), TkH (Walking Theory, Belgrade) and TQW (Tanz Quartier Wien).

index

What could be lying fallow in the arts?

WHAT DO WE OFFER?

WHO CAN APPLY ?

FOR WHICH PERIOD CAN YOU APPLY?

DEADLINE

HOW TO APPLY?

SELECTION

QUESTIONS? AND MORE INFO?

GOOD TO KNOW!

A szerencsejátékok legalizálása

Online szórakozás pénzért

Innovatív kaszinó játékok Magyarországon

Fizetések és kifizetések a magyar online kaszinókban

Bónuszok és promóciós kódok a magyar online kaszinókban

Fontos újdonságok, amiket nem szabad elfelejteni, ha távolról játszol Magyarországon

Introduction

Day 1, July 8th

Day 2, July 9th

Day 3, July 10th

Reports by the Reporters

Table 1 Report

Table 2 Report

Table 3 Report

Table 4 Report

Summary of Day 3

General Discussion

Conclusion

Comments

TheDocument

Trans-formed

THEDOCUMENT

TRANS-FORMED

citation apparatus

“we”: constituted by the assemblage of different (animal-, nonhuman-, machine-, human-)beings equipped with an apparatus aimed at making them talk well

(one thing i am learning in apass is that) modeling ontologies involves articulating knowledge in ways that sometimes appears alien to that domain community

bottom-up writing

ONGOING

Process of the Workshop

Turning the coin

Continuation

Open Call

The
Document

Trans-
formed

THE
DOCUMENT

TRANS-
FORMED