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In response to this issue’s call to “engage aesthetic processes of
remembering,” this paper analyses Fair Play (2014), a stereoscopic 3-D
cinema installation by Toronto-based filmmaker Ali Kazimi. Produced in
conjunction with the centennial anniversary of the arrival and detainment
of the Komagata Maru steamship in Vancouver, British Columbia, Canada,
the installation engages in an act of critical commemoration by imagining
the lives of members of the South Asian diaspora affected by this
incident. I argue that by centering affect within the formal and
conceptual framework of the installation, Kazimi produces a decolonial
aesthetic that restructures our relationship to this past, bringing to
the fore ways of living and knowing that had previously been devalued and
violently erased by colonial agendas and neoliberal art historical
critiques.
‘Looking Back Forward_Quip Nayr’ is based on the Aymara concept of time
and space called ‘qhip nayr’. As the Bolivian sociologist Silvia Rivera
Cusicanqui refers to it, ‘quip nayr’ is a way of looking into the past to
orient your path to the future. I use this concept to reflect on
processes of change, concerning language, identity and place. Expressing
identity on fabric recuperates my ancestors’ tradition from the Andean
region in Abya Yala (Latinamerica). The layering of textiles is inspired
by Gloria Anzaldúa, who uses fabrics as a synonym to talk about the
construction of identity in her concept ‘Haciendo Caras’.
For Issue 8 of wissenderkuenste.de, filmmaker Ali Kazimi has contributed
five images from an anaglyph version of his installation Fair Play. The
principle is simple: Each stereo image consists of a pair of images: one
for the left eye and the other for the right eye. All stereo viewing
systems seek to isolate the images, so the left sees only the one
intended for it, and the right sees the one intended for it. Our brain
creates the perception of a 3D image while viewing a 2D screen by fusing
these two slightly offset images together. Fair Play brings together all
strands of Kazimi’s research including stereoscopic 3D filmmaking,
stereoscopic 3D photographic history and images, as well as early
twentieth-century Canadian immigration history and colonialism.
With her photographic series Character Recognition (2006–2007) U.S.
artist Myra Greene examines historical constructions of race and racist
ways of looking from a perspective that undermines the assumed neutrality
of photography. She transforms the old ambrotype technique and encourages
to reflect on the power that visual technologies hold over the
representation of race and identity. Greene recalls yet disobeys
nineteenth-century ethnographic visual practices and looking
instructions, creating a technical and metaphorical deferral of the past
into the present and of the present into the past. Her photographic
practice unveils the ongoing violent effects of nineteenth-century
scientific racism on present-day bodies and embodied ways of looking. At
the same time, Character Recognition gives new life to the archives of
visual colonialism and experiments with photographic representation and
body memory as tools for decolonial options of non-normative (visual)
spaces.
Memoirs of Saturn
(2020)
In a set of para-fictional texts which interweaves the life of cultural
historian Dr. Shahidul Zaman with key moments in the ruptured history of
Bangladesh, the artist Omar A. Chowdhury, builds a reflexive mirror to
examine the nature of memory, of historiography, and the processes of the
art system. Recounting the history of an exhibition that was censored and
closed down in Dhaka in 2016, Chowdhury constructs a narrative that
doubles back on itself along multiple axes of the personal and public as
he and Dr. Zaman delve into the uncertainties in the presentation of
identity, the recollection of history, and the compromises of political
commitment.
In this work, I relate to the path of conocimiento, a concept developed
by Gloria Anzaldúa, which is a form of spiritual inquiry/activism,
reached via creative acts—writing, art-making, dancing, healing,
teaching, meditation, and spiritual activism. In writing and drawing, I
weave lines to different realities: the rural upbringings of the women
who raised me, my migration from the Third World, the meaning of home and
belonging, and my connection to all that exists on the planet as
political consciousness.
Looking at examples of presenting practices in Berlin and Toronto, this
essay sketches the difficulties that arise when embarking on a curatorial
practice with a decolonial impulse. This text is a partner to “On
Smuggling and Drawing. A Conversation in Blocks”, a dialogue between
curator Juana Awad and artist Luisa Ungar, written in 2020 and appearing
in the publication Künste dekolonisieren. Ästhetische Praktiken des
Lernens und Verlernens (edited by Julian Bauer, Maja Figge, Lisa
Grossmann, Wilma Lukatsch; Berlin, Transcript Verlag, forthcoming.)
But while the dialogue focuses on Ungar’s creation process of the over
one hundred original drawings intervening throughout the publication,
this essay brings to the forefront Awad’s questions about, and
experiences and observations with the mingling of the curatorial and the
decolonial, from her perspective as a curator and cultural worker.
Within documentary practices the relationship between fact and fiction is
constantly renegotiated. The films and videos by John Smith address this
relationship in a special way, disarrange it, and in doing so, reveal the
conditions of producing filmic truth. We invited John Smith to show his
films and comment on them in this regard. Here we present audio
recordings of his statements and short descriptions of the films he
referred to. In the following text, film scholar Volker Pantenburg points
out the importance of John Smith’s voice in his films, it creates a
reflexive level. In a similar way, the audio files create a commentary
level for the films in this article. Additional drawings by the Berlin
based artist Maxim Bauer illustrate the conversational character of the
evening.
07.11.2016 Reconsidering the Shape of Evidence: Visual Documents in and Beyond Contemporary Art.
(2017)
Sophie Berrebi discusses in her lecture the use of documents in the
visual arts in the first decade of the 21rst century. She focusses on
artists, who shed light on the potentials, mechanisms and traditions of
analogue forms of documentary practices in contrast to the contemporary
emphasis on the usage of digital media. In doing so they question the
status of art works as well as of documents and the relationship of
museums and archives. We present here the presentation manuscript of the
lecture and add the notes taken by two members of the research training
group. This most common kind of documentation of lectures in most
scientific disciplines points out the processes of selection und
accentuation in listening and recording.
Scientific experiments with documenting and archiving sound resulted in
the creation of diverse techniques which were eventually used beyond the
sciences, too. By addressing the poetics and politics of scientific sound
archives an institution comes into focus which is at the intersection of
art and science. While Viktoria Tkaczyk analyzed sound recordings from
the perspective of cultural studies, Gill Aubry presented his artistic
work with sound archives. Here, the evening is documented by photographs,
documentation of Gilles Aubry’s works and the transcription of Aubry’s
lecture.