Exista posibilitatea de a te sui pe schele. Apoi puteai coborî aøa cum ai urcat sau îfliputeai da drumul pe panta din spate, care era a patra laturæ a monumentului, la rîndulei o metaforæ. Cel aflat sus nu ræmîne în mod necesar acolo. Întîlnim aici, în egalæmæsuræ, un aspect ludic, care îngæduie o abordare cu umor a acestor chestiuni, într-uncontext care altfel e complicat. Cu toate acestea, ideea mea iniflialæ era cæ oameniipot participa. Oamenii deveneau astfel sculptura lipsæ atunci cînd urcau pe monument.Øi acest lucru a funcflionat foarte bine, chiar dincolo de aøteptærile mele, avîndîn vedere cæ, încæ din prima zi, pærinfli însoflifli de copii au ocupat spafliul, formîndu-secozi pentru coborîrea de pe monument. Asta înseamnæ pentru mine un mare succes,întrucît chiar dacæ oamenii vin doar pentru a coborî panta din spate, ei vor realizarapid cæ aceastæ pantæ nu este folositæ într-o manieræ obiønuitæ. Mai mult, aceastæpantæ le va permite sæ vadæ restul expozifliei øi sæ aibæ o abordare voioasæ a arteicontemporane.¬ Cum a fost perceputæ aceastæ instalaflie de cætre spanioli? În aceste vremuri aleprotestelor – miøcærile Indignados au început în Spania – au arætat spaniolii un interesaparte faflæ de opera ta?√ Cînd mi-am început activitatea la Madrid, nu mi-am imaginat cæ va exista o asemeneamobilizare politicæ a poporului spaniol în acelaøi timp. A fost o coincidenflæ incredibilæøi magnificæ. Dovada cea mai frumoasæ a fost cæ titlul expozifliei a ajuns directpe Puerta del Sol, ca un slogan printre altele. Sînt extrem de mîndræ de acest lucru.Acestea sînt complimente care devin parte din viaflæ øi sînt magnifice. Mai mult,aceasta ræspunde unuia dintre obiectivele operei mele, crearea unei legæturi întreartæ øi viaflæ. Lucrez cu subiecte care vin din viaflæ, le integrez în opera mea, acumaceste elemente venind din expoziflie au fost integrate din nou în viafla realæ. Estecea mai mare recompensæ de care un artist poate avea parte.¬ Putem gæsi în aceastæ instalaflie elemente recurente (cîntul, scandarea, efemerul,o însemnatæ prezenflæ femininæ) øi probleme (construirea de istorie øi de identitate) pecare le foloseøti frecvent în munca ta. De asemenea, sloganurile politice pe care le expuiøi de care te ocupi aici mæ fac sæ leg acest proiect de altele douæ realizate înainte –Women at Work – Washing-up [Femei la muncæ – spælatul], 2001, øi Avanti popolo,2002. Existæ, într-adevær, o legæturæ?√ Dupæ Women at Work, care dateazæ din 2001, am încercat sæ extind problemele.Pentru Women at Work am folosit sloganuri ale lui Tito, care erau legate deistoria Iugoslaviei. De data aceasta, am lucrat cu sloganuri politice øi economice din1911 øi pînæ în 2011, ceea ce mi-a permis sæ studiez mai în profunzime istoria acestorultimi 100 de ani (o experienflæ pe care sper sæ o continui).Pentru instalaflia de la Madrid, am adunat øi o arhivæ de 140 de sloganuri, cu ajutorulcæreia putem mæsura temperatura politicæ. Textele care însoflesc aceste sloganuri(aflate la dispoziflia vizitatorilor, împreunæ cu lozincile însele, pe întreagaduratæ a expozifliei) au fost scrise de Bojana Pejić, Henriette Sölter øi Mara Traumane.Mai mult, în special în contextul politic actual, apar zilnic noi sloganuri. În cadrulcercetærii noastre a fost interesant de observat modul în care sloganurile trec de lapoliticæ la economie øi invers. Putem afla astfel, privind la lozinci, ce se întîmplæ îndomeniul politic øi economic într-o anumitæ epocæ. Dar ceea ce e la fel de interesantde observat este faptul cæ, odatæ scoase din contextul lor, nu mai øtim desprece idee sau poziflie criticæ a fost vorba. De exemplu, acest magnific slogan italian,care a fost totuøi unul fascist: „Sîntem ultimii din ziua de ieri, dar primii din ziua demîine“, ar fi putut fi, foarte bine, øi un slogan din mai ’68. Dacæ le scoatem din context,orice este posibil, øi acest lucru deschide posibilitæfli imense.Am tratat aceste lozinci în moduri diferite în instalaflia mea de la Madrid. Ele au fostclasificate în funcflie de cinci criterii: an, orientare politicæ sau economicæ, conflinut/semnificaflie,jocuri copilæreøti (ultimul cuvînt al unei propoziflii trebuie sæ fie primulmonument on the pedestal, it would have pierced through the glassceiling of the palace, therefore the very possibility of the monumentwas excluded.In this monument there were integrated five videos which title isWende, signifying “change, twist“ [in German] and which is in directconnection with the fall of the Wall in Berlin. Starting from this politicalevent I have looked, during a period which I have limited to 100years, from 1911 to 2011, at other political occurrences which havedetermined profound changes and which have arrived suddenly.In this logic, I haven’t selected the two world wars which had a longerduration. I have preferred to choose events which have changed theworld in a fast way, from one day to another we could say.In the exhibition, six political-historical events were projected on fivescreens, and these were: the October Revolution, the Spanish civilwar, and connected to it, the arrival in Europe of totalitarianism,right and left, then May ’68, the falling of the Berlin Wall and finally,the recent revolutions of 2011. All these scenes were presented in ametaphorical way. There was also an important series of references,which allowed for the connection with each event to be made: forthe October Revolution the montage hinted to the work of Eisenstein,for May ’68 there were paving stones but which were not presentedin foreground, etc.One could climb on the scaffolding. Then one could either step downthe same way or take the slide which was the fourth side of the monument,equally a metaphor. That one who is on top won’t necessarilystay there. We find here equally a playful aspect, allowing for a humorousapproach towards these issues, in a context which otherwise is verydifficult. However, my initial <strong>idea</strong> was that people could participate.People became thus the missing sculpture when they climbed the monument.This has functioned very well, even beyond my expectations asfrom the very first day parents with children have occupied the space,waiting queues were formed for descending the monument. This is forme a big success, for even if people only come to descend the slide,they will quickly realize that this particular slide is not used in an ordinaryway. Moreover, this slide will allow them to see the rest of theexhibition and have a joyful approach to contemporary art.¬ How was this installation perceived by the Spanish? During thistime of protests – the Indignados movements, which have startedin Spain – did they show a particular interest in your work?√ When I started my work in Madrid I couldn’t think there wasgoing to be such a political mobilisation of the Spanish people atthe same time. It was an incredible and magnificent coincidence.The most beautiful proof was that the title of the exhibition wastransported directly on the Puerta del Sol like a slogan amongstothers. I am extremely proud of this. These are compliments thatbecome part of life and they are magnificent. Moreover, this respondsto one of the aims of my work, of creating a connection between artand life. I work with subjects that are coming from life, I integratethem in my work, now these elements coming from the exhibitionhave been integrated again in the real life. It’s the greatest rewardan artist can have.¬ We can find in this installation such recurring elements (the chant,the ephemeral, a big feminine presence) and issues (the constructionof history and identity) which you often use in your work. Also, thepolitical slogans which you exhibit and deal with here determine meto link this project with two others realised before – Women at Work– Washing-up, 2001 and Avanti popolo, 2002. Can we indeed tracethis lineage?√ After Women at Work, which dates back to 2001, I tried tobroaden the issues. For Women at Work I have used slogans of Titowhich were connected to the history of Yugoslavia. This time, I haveworked with political and economic slogans from 1911 to 2011, whichallowed me to study more in depth the history of these last 100 years(an experience which I hope to continue).For the installation in Madrid, I have also gathered an archive of 140slogans, through which we can measure the political temperature.108
scenacuvînt al propozifliei urmætoare) øi întîmplare. De asemenea, am lucrat cu un muzicianpentru a compune un cîntec pentru fiecare slogan. Am realizat astfel o coloanæsonoræ care a putut fi auzitæ în întreg spafliul, cîntatæ a capella, ca øi în Avanti popolo, din2002.Prin asta am tratat øi efemeritatea sloganului. Observæm cæ un slogan e scris pentrua fi un adevær absolut øi dupæ zece ani ne dæm seama cît de contingent a fost. Istoriaînsæøi e cea care ne oferæ un fel de cinism faflæ de adeværul susflinut de acestesloganuri. De asemenea, ne dæ posibilitatea de a vedea ce a fost considerat dreptadevær în diferite epoci.¬ Ideologia, care pare a fi pentru tine un element important în cadrul scrierii istoriei,genereazæ adesea spaflii øi situaflii ce sînt incomode pentru public: interdicflia dea pætrunde în anumite spaflii (La Mina, 2008, Repetitio est mater studiorum, 2008,The Prayer [Rugæciunea], 2003), de a te deplasa (En attendant [Aøteptînd], 2001),împiedicarea bærbaflilor de a asista la un spectacol (Women at Work – Washingup,2001), confruntarea cu persoane afectate de probleme mentale (Vertigo, 2007).Încotro doreøti sæ ne duci prin acest exercifliu de confruntare?√ În toate cazurile pomenite, situaflia în sine e cea care determinæ interdicflia. LaMina este un cartier din Barcelona anilor ’70, unde locuitorilor li s-a oferit de cætreguvern posibilitatea de a cumpæra apartamentele sociale pe care le ocupau ilegal. Credcæ a fost o situaflie cu dublu tæiø: e interesant sæ devii proprietar atunci cînd ai veniturilimitate; pe de altæ parte, aceasta consol<strong>idea</strong>zæ situaflia de ghetou. Viitorii proprietariurmau, astfel, sæ nu mai pæræseascæ niciodatæ acest cartier. Performance-ulMina, din 2008, abordeazæ interdicflia ataøatæ acelui loc, aceea de a pætrunde într-unspafliu modernist înconjurat de sîrmæ ghimpatæ: pe de o parte, dintr-o perspectivæesteticæ, prin structura metalicæ modernistæ care exista pe tavanul clædirii, øi, pe dealtæ parte, ca un comentariu asupra situafliei sociopolitice.Pentru Women at Work – Washing-up, 2001, a existat interdicflia ca bærbaflii sæ pætrundæîn spafliul performance-ului. Am vrut sæ gæsesc un spafliu care sæ fie, în acelaøi timp,public øi privat. Hamamul din Istanbul era public, dar chiar mai intim decît o casæ.Consecinfla a fost cæ performance-ul le-a fost interzis bærbaflilor, o interdicflie dictatæde locul în sine. De fapt, mai degrabæ eu m-am adaptat la normele spafliului decîtsæ decid normele dinainte.Pentru The Prayer, din 2003, spafliul a fost din nou cel care a dictat performance-uløi, prin urmare, instalaflia a fost realizatæ ca ræspuns la acesta. Spafliul era o chilie dinMînæstirea San Lorenzo, compusæ din douæ încæperi. Publicul avea voie sæ intre doarîn prima încæpere. Uøa spre încæperea de alæturi, unde avea loc performance-ul,era întredeschisæ, dar blocatæ. Într-un spafliu dedicat rugæciunii – în cinci zile, nouæfemei au rostit rugæciuni diferite, în acelaøi timp –, aceastæ interdicflie de a pætrundeînæuntru pærea logicæ. Era o mænæstire, dar spafliul de rugæciune este, în acelaøi timp,unul intim. Aceste interdicflii provin din lumea realæ øi, prin urmare, decidem sæ leluæm în considerare sau nu. Mie îmi place sæ le iau în considerare.De asemenea, le consider o importantæ provocare. În timpul performance-ului carea avut loc la Paris, Je mange le pain des autres [Eu mænînc pîinea altora], în 2006,unde nu permiteam publicului sæ se atingæ de pîinea pe care o mîncam, am fost atacatæ.Oamenii doreau o bucatæ din acea pîine, care nu avea nimic special. Interdicfliai-a fæcut sæ reacflioneze violent, deøi chiar în spatele lor exista un bufet atractiv. Aceastæprovocare mæ intereseazæ foarte mult: care sînt limitele interdicfliei øi cine le impune?Cum se deplaseazæ ele øi în ce perioade ale istoriei? Cum anume transformæraporturile de putere?¬ Politica ocupæ un loc important în activitatea ta; cu toate acestea, reprezentareaei este mediatæ de cele mai multe ori de femei. Care sînt motivele? Este vorba de pozifliafemeii în cadrul societæflii øi în lumea artisticæ, de legætura pe care o face între sferaThe texts accompanying these slogans (available to the visitors,together with the slogans, for the entire duration of the exhibition)were written by Bojana Pejic’, Henriette Sölter and Mara Traumane.Moreover, especially in the current political context, every day newslogans come out. In our research it was interesting to notice howthe slogans pass from politics to economy and the other way around.We can thus, in looking at the slogans, know what was going on inthe political and economic field of a certain epoch. But what is equallyinteresting is to notice that once taken out of their context, wedon’t know anymore which <strong>idea</strong> or which critical position there was.For example this magnificent Italian slogan which was neverthelessa fascist one: “We are the last from yesterday but the first fromtomorrow“, could have been as well a slogan from May ’68. If wetake them out of their context, anything is possible and this opensimmense possibilities.I have treated these slogans in different ways in my Madrid installation.They were classified according to five criteria: year, political oreconomic direction, content/signification, child-play (the last wordof one sentence must be the first word of next sentence) and hazard.I have also worked with a musician to compose a song for eachslogan. Thus we realized a sound composition that could be heard inall the space, played a capella, like in Avanti popolo, 2002.In that, I have equally approached the ephemeral treatment of theslogan. We notice that a slogan is written to be one and only truthand ten years after that we realize how contingent it was. It’s historyitself that gives us a sort of cynicism towards the truth that these slogansclaim. Also it gives us the possibility to see what was thoughtas truth in different epochs.¬ The ideology which seems to be for you an important constitutingelement in the writing of history often engenders spaces andsituations that are uncomfortable for the public: the interdiction topenetrate certain spaces (La Mina, 2008, Repetitio est mater studiorum,2008, The Prayer, 2003), to move (En attendant, 2001), theprevention of men to assist to a performance (Women at Work –Washing-up, 2001), the confrontation with persons touched by mentalproblems (Vertigo, 2007). Where do you want to take us throughthis exercise of confrontation?√ In all these mentioned cases, it’s the situation itself that determinesthe interdiction. La Mina is a neighbourhood in Barcelona ofthe ’70s, which inhabitants were offered by the government the possibilityto buy the social flat they were squatting. I believed this wasa double-barreled condition: it’s interesting to become an ownerwhen one has limited income, on the other hand this reinforces theghetto situation. The future owners were thus never to leave thisneighbourhood. The performance Mina, 2008, approaches the interdictionof the place, of entering this modernist space squared bybarbed wire, on the one hand from an aesthetic perspective,through the modernist metallic structure which existed on theceiling of the building, and on the other as a comment on the sociopoliticalsituation.For Women at Work – Washing-up, 2001, it was the interdiction tomen of penetrating this space of performance. I wanted to find aspace that could be at the same time public and private. The Hammamin Istanbul was public but even more intimate than a home.The consequence was that the performance was forbidden to men,an interdiction decided by the place itself. In fact I adapted myselfto the rules of the space rather than decide the rules before.For The Prayer, 2003, the space was again the one directing the performanceand therefore the installation was realized to respond to it.The space was a cell of San Lorenzo Monastery, which was composedof two rooms. The public was only authorized to enter the firstroom. The door to the next room, where the performance was takingplace, was a little open but blocked. In a space for prayer – in fivedays, nine women have prayed different prayers at the same time –this interdiction to enter the space seemed logical. It was a monasterybut the praying space is an intimate one too. These interdictions109
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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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+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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www.ideaeditura.rowww.ideamagazine.