trasate øi amintite mai puflin obsedante sau trebuie sæ învefli sæ træieøti în permanenflæalæturi de fantome?√ O memorie specificæ, reînnoitæ øi refæcutæ într-o lucrare de artæ opereazæ caînlocuitor simbolic al sursei. Ea înseamnæ o recontextualizare øi o activare a conotafliiloristorice care nu au fost prezente în mod vizibil în sfera publicæ contemporanæ.Memoria colectivæ øi procesele de reconciliere sînt în grija institufliilor, øi acestaeste un aspect important al guvernærii: pæstrarea controlului asupra minflii publice. Opersoanæ care ia asupra-øi sarcina de reinterpretare publicæ a memoriei face un actde rebeliune. Suveranitatea artei ca sistem neoficial de semnificare deschide caleaaltor metode de modelare noninstituflionalæ a minflii publice.¬ În încheiere, aø dori sæ te întreb ce rol joacæ performance-ul în practica ta. Dupæcum au remarcat øi alfli critici, pari sæ apelezi la picturæ øi desen ca la o modalitatede a nu te læsa absorbit înapoi în structura socialæ, de a permite ca munca ta sæ devinæo mærturie a vremurilor tale care sæ fie lipsitæ de o trimitere directæ la fapte, oameniøi evenimente reale. Cu toate acestea, ele sînt mereu prezente; ele te urmæresc întotdeaunaøi se insinueazæ. Nu te gîndeøti sæ mai creezi o lucrare ca øi Ce stæ între noiøi ziua de mîine, discursul pe care l-ai flinut pe o macara din fafla Parlamentului Naflionaldin Belgrad în 2006? Este arta un simplu discurs retoric sau chiar crezi în capacitateaartistului de a face o declaraflie valoroasæ pentru societate, în general?√ Ordinea mondialæ dominantæ are o capacitate redusæ de a evolua într-un sistemcorect, autoreflexiv øi care sæ se autocorecteze. Critica capitalismului este deopotrivænecesaræ øi la modæ. Elementul legat de modæ într-o astfel de retoricæ estedestul de iritant; ultimele douæ mari subiecte ale gîndirii poststructuraliste, condifliapostcolonialæ øi reflecflia modernitæflii, au dus la un numær mare de artiøti care auilustrat pur øi simplu nofliunile implicate. În prezent, cercurile artistice pledeazæ pentruun aport imaterial, în opoziflie cu producflia materialæ a capitalismului, de aici rezultîndcæ elementul legat de modæ e cel care neagæ legitimitatea oricærei lucræriînrædæcinate în domeniul material øi în posteritate. Un alt denunfl e conflinut într-oatitudine defavorabilæ faflæ de nofliunea de reprezentare, pe care o consideræ lipsitæde putere øi conservatoare. Aøa cum am explicat, consider reprezentarea ca peun înlocuitor simbolic al obiectului ei, a aduce subiectul øi conotafliile sale în atenfliapublicului øi a permite ca noi legæturi øi conexiuni semantice sæ aparæ în jurul lui. Cutoate acestea, artistul nu trebuie sæ devinæ un simplu mijloc de executare, o persoanæaflatæ în spatele pînzei. Artistul este un mediu în egalæ mæsuræ cu vopseauasau cærbunele. Artistul reprezintæ corporalitatea artei øi a subiectului ei. Pictatul øidesenul sînt acte per<strong>format</strong>ive de stabilire a unui set de idei folosind în întregimecadrul mintal øi funcfliile corpului. La fel cum susflin o anumitæ idee prin opera materialæ,o susflin øi prin cuvinte øi fapte. Eu cred cæ existæ un puternic element per<strong>format</strong>ivîn tot ce fac, iar o intervenflie directæ în sfera publicæ este adesea crucialæ pentrustabilirea vizibilæ a posibilitæflilor pe care practica artei le oferæ fibrei sociale – noi posibilitæflide a citi, de a explica øi de a gestiona domeniul public.Traducere de Alex Moldovannism of identification; it does not search for a specific identity orposition in relation to the stigma it employs, but describes the trajectoryof institutional signifying, of imposing historical labels in thegeo-political arena. By not merely depicting, but also introjectingand visually revealing the process of establishing such a stigma, I amtrying to acquire autonomy in relation to the institutional signifiersof international power structures. I am deeply reluctant to acceptthis identity and, therefore, I deconstruct the travesty and simplificationsof such a stigma. I argue that this stigma is first and foremosta neoliberal practice of establishing labels to arrange the economyof how to relate to a certain subject, as opposed to a historically justifiedjudgment. Hence, the title G-Series, and the deconstructionof my own name and signature into “Ivan G-Star Raw”. The word“genocide” appears in these drawings as a mere sign, a visual entitydistorted in many drawn and written variants, removed from itsessential point of reference, and transformed into a brand. It explainshow in a genuinely corrupt world there is no ethically safe ground tospeak about this subject without abusing or manipulating its implications.¬ Could it be that the impossibility of finding this ethically safeground you are mentioning is connected to the lack of an ethnicallyinnocent position, which not only makes it impossible to speak aboutthe subject, but also means that there are very few standpoints thatare universally valid? I wonder how a work such as Afterimageswas generated – if you were departing from the persistence of thememory of these places of worship, whose thin, fragmentary contoursyou suggest and render almost abstract, as though, along withthe missing lines, you were also erasing the history, violence, anddestruction that so often accompanied their physical and symbolicarchitecture. Afterimages or ghost images – they are lingering reminiscenceslike the optical effect denoted by the work’s title.√ On the one hand, we are witnessing less regional and nationalspecificity of any given context, and on the other, a higher globalsensitivity to any geo-political particularity. The greater flow of in<strong>format</strong>ionand facts has distributed knowledge in such a way that it’sbecome impossible to hide the darker chapters of national histories.And with all of them being interconnected in the global neoliberalconcept of democracy, we can easily quote Albert Camus when wespeak about the possibility of ethical and ethnical innocence. Camussaid: “If this is democracy, then we are all guilty“. The source imageryfor the Afterimages is overloaded with ideological drive; these wereimages with high ideological potency and effect: religious monumentsand religious scenes, the supposed ideological backdrop ofthe armed conflicts in the Balkans. During the war, I saw the verynotion of memory, the poetic and selfless act of preserving collectivememory being transformed into an aggressive weapon that producesfalse distinctions based on the specificities of ideological drives.I wanted to intervene in these images whose de-contextualizationfed the conflict. I went back to the genuine <strong>idea</strong> of memory and triedto embody it through the process of drawing. Deconstructing signifiersuntil they were reduced to a visualization of what could be theirmemory.¬ Another question, then, would be how much of your work revolvesaround issues of memory? If I look at other projects you’ve done,such as Memorial or Haunting Memory, I see that recollections fromyour personal life stand beside sections of collective history; they relyon each other. Are the embodied, traced, and remembered memoriesless haunting, or does one need to learn how to permanently livewith the ghosts?√ A specific memory that is renewed and reworked through an artpiece is operating as a symbolic replacement of the source. It is recontextualizingand activating historical connotations that weren’tvisibly present in the contemporary public sphere. Collective memoryand reconciliatory processes are in the care of institutions, andthat is an important aspect of governing: retaining control over thepublic mind. An individual who takes over the public re-interpreta-102
scenaStudy for a Memorial #9, 2010, smoke and pencil on paper, diptych, 70 × 170 cm, courtesy: the artistEvil Painter, 2010, oil on canvas, 100 × 120 cm, courtesy: the artisttion of a memory is performing an act of rebellion. The sovereigntyof art as an unofficial system of signifying is showing the way to othermodes of a non-institutional shaping of the public mind.¬ To conclude, I would like to ask you what role performance playsin your practice. As other critics have remarked, you seem to turn topainting and drawing as a way of not letting yourself become absorbedback into the social fabric, of allowing your work to become a testimonyof your time that is denuded of direct reference to actualfacts, people, and events. Nevertheless, these are always present;they always follow you and insinuate themselves. Would you considercreating another work such as What Stands between Us and Tomorrow,the speech you gave on a crane in front of the National Parliamentin Belgrade in 2006? Is art a mere rhetorical discourse, or doyou actually believe in the artist’s capacity to make a statement thatis valuable for the society at large?√ The prevailing world order has very little capacity to evolve intoa just, self-reflexive, and self-correcting system. The critique of capitalismis as necessary as it is fashionable. The fashionable element insuch rhetoric is somewhat irritating; the last two grand subjects ofpoststructuralist thought, the post-colonial condition and the reflectionof modernity, resulted in a great number of artists merely illustratingthe notions involved. Nowadays, art circles are pleading fornon-material input in opposition to the material production of capitalism,hence the fashionable element is to deny the rightfulness ofany work rooted in material and posterity. Another denouncement iscontained in a derogatory attitude towards the notion of representation,considering it powerless and conservative. As I’ve explainedbefore, I see representation as a symbolical replacement for its subject,putting the subject and its connotations in the public focus andallowing for new semantic links and connections to arise around it.However, the artist is not to become a mere means of execution,a persona behind the canvas. The artist is a medium just as much asthe paint or charcoal. The artist stands for the corporeality of the artworkand its topic. Painting and drawing are per<strong>format</strong>ive acts ofestablishing a set of <strong>idea</strong>s by using the entire mindset and bodilyfunctions. Just as much as I argue for a certain <strong>idea</strong> through thematerial work, I also argue for it in words and deeds. I believe thereis a strong per<strong>format</strong>ive element in everything I make and a directintervention in the public sphere is often crucial for visibly establishingthe possibilities that the practice of art offers to the social fiber– new possibilities for reading, explaining, and managing the publicrealm.103
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wartæ + societate / arts + society
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Aspirafliile celor care ar vrea sæ
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insert 138 Tomáš Svoboda: Ultimul
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6ei într-un institut, s-a impus ca
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8l-a condus la formularea unei teor
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26. Vezi Aby Warburg, „Über Plan
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Fig. 3. Battle for the Breeches,Nor
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Note:1. Publicat in Sitzungsbericht
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Fig. 2. Warburg Institute Archive,
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Fig. 5 a, b. From Karl Lamprecht,In
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20Textul pe care îl avea dl Britt
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Was hat aber die italienische Früh
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Traducerea în limba românæ a fos
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tica istoricæ“ a lui Spitzer, î
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Esenflial pentru o øtiinflæ care
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tatea nimfei extatice øi a melanco
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s-a amplificat în tentativa de a
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galerieLIST OF ERASED EXHIBITIONS20
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tive, programe discursive, suveniru
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galerie
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galerie
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- Page 89 and 90: scenaAnna ZemánkováUntitled, ca.
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- Page 93 and 94: scena(Perspective în arta modernæ
- Page 95 and 96: scenaSanja IvekovićFrom the series
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- Page 109 and 110: Women at Work - Washing-up, 2001, f
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+În Spania, unde boomul speculafli
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+De exemplu: Sæ rezistæm de aøa
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+Cu toate acestea, credem cæ lupte
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+mulfli oameni færæ loc de muncæ
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versoPentru o teorie criticæa post
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versodominante, fiind important toc
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versoton, dialectica fusese o metod
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versoistorie. E un eveniment situat
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400117 RO ClujStr. Dorobanflilor, n
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www.ideaeditura.rowww.ideamagazine.