“Experiencing connecting issues“- CAPACETE Athens 2017
….
Bruna Kury
Bruna Kury é brasileira, anarcatransfeminista, performer, pesquisa kuir sudaka no cotidiano e já performou com a Coletiva Vômito, Coletivo Coiote, La Plataformance, MEXA e Coletivo T. Pirateia e faz pós porno e pornoterror. Desenvolve performances/ações diretas contra o cis-tema patriarcal heteronormativo compulsório vigente e a opressões estruturais (GUERRA de classes), principalmente em lugares de crise. Participou ultimamente da mostra Todos os Gêneros com a banquinha PornôPirata, da virada cultural em SP com o Coletivo T e do Terminal 10mg com o Coletivo MEXA.
Pretende na residência pesquisar e experienciar e trocar sobre o conceito criado “pornôrecicle” e a expurgação do patriarcado na “oficina de vômito”.
Bruna Kury
Bruna Kury is a Brazilian anarcotransfeminist, performer, researcher of kuir sudaka in daily life and has performed with the Coletiva Vômito, Coletivo Coiote, La Plataformance, MEXA and Coletivo T. Pirateia and does post porn and pornoterror. She develops direct performances / actions against the prevailing compulsory heteronormative patriarchal cis-theme and structural oppressions (class WAR), especially in crisis places. He has recently participated in the All Genders show with PornôPirata, the cultural turn in SP with the T Collective and the 10mg Terminal with the MEXA Collective.
She intends in the residence to research and to experience and to change on the created concept “pornorecycling” and the purge of the patriarchy in the “vomit workshop”.
https://fronterasyestadosdesitio.wordpress.com/2016/08/01/brunx-kury/
foto por Rafael Marques
Silvia Rivera Cusicanqui
Silvia Rivera Cusicanqui (born 1949) is a Bolivian feminist, sociologist, historian, and subaltern theorist. She draws upon anarchist theory as well as Quechua and Aymara cosmologies. She is a former director and longtime member of the Taller de Historia Oral Andina (Workshop on Andean Oral History). She is also an activist who works directly with indigenous movements in Bolivia, such as the Katarista movement and the coca growers movement.
Silvia Rivera Cusicanqui
Silvia Rivera Cusicanqui (born 1949) is a Bolivian feminist, sociologist, historian, and subaltern theorist. She draws upon anarchist theory as well as Quechua and Aymara cosmologies. She is a former director and longtime member of the Taller de Historia Oral Andina (Workshop on Andean Oral History). She is also an activist who works directly with indigenous movements in Bolivia, such as the Katarista movement and the coca growers movement.
Marie Romer Westh
O foco principal do trabalho de Marie por longo tempo tem sido a dinâmica entre o indivíduo e a cultural que o cerca e como nossa identidade é formada ao mesmo tempo que forma essas dinâmicas. Atualmente a artista está interessada sobre como que nós humanos criamos nossos sonhos, nos projetando em espaços de não-lugar e desenvolvendo mundos e objetos para preencher esses sonhos.
Cíntia Guedes
Cíntia nasceu mulher-macho em Campina Grande – Paraíba, em junho de 84. Em quase sete anos de morada, a Bahia lhe rendeu régua e compasso; lá concluiu a graduação, em Comunicação, e o mestrado, no Programa Multidisciplinar em Cultura e Sociedade, ambos pela UFBA, e foi coordenadora de programação dos equipamentos culturais do estado pela Secretaria de Cultura (SECULT-BA). Hoje vive e estuda no Rio de Janeiro, é doutoranda do curso de Comunicação da UFRJ e realiza ações diversas em diálogo com o campo das artes. Suas pesquisas giram sobre os temas da memória e da produção de subjetividade, desde perspectivas descoloniais e anti-racistas. Investiga a presentificação da ancestralidade no encontro entre seu corpo, de mulher negra nordestina, e a cidade colonial contemporânea. Em 2016, realizou em parceria com artistas e professoras, a oficina Resistências feministas na Arte da Vida no Centro Municipal de Arte Hélio Oiticica. Em 2017 participou da residência artística do Capacete, onde realizou uma série de oficinas sobre como amolar facas, na qual experimentou processos de ativação de corpo-memória para ampliar a potência dos gestos de (ins)escrita dos corpos participantes em seus percursos pela cidade. Colaborou com revistas acadêmicas e não acadêmicas, destes, destacam-se artigos para revistas como Bagoas (n.12) e a francesa Multitudes (n.65), a organização do dossiê Resistências Feministas na Arte da Vida para revista Lugar Comum(n.47), e o escrito Des(en)terrar o corpo para o dossiê Situar/mover: corpo, território, política da revista DR e o texto colaborativo.
Crédito Breno Cesar
Nikos Doulos
“Experiencing connecting issues“- CAPACETE Athens 2017
…..
Nikos Doulos is a visual artist, curator, and co-director of Expodium in Utrecht (NL) – an ‘urban do tank’ that utilizes artistic means to address urban challenges and the ever-changing nature of cities.
Doulos interests lie with the investigation of pedagogical modes for inclusive knowledge production framed under site-specific research trajectories and temporal interventions. In his work, he creates malleable situations/conditions as participatory infrastructures and ‘soft’ knowledge generators.
Walking holds a predominant part in his practice.
He is the founder of NIGHTWALKERS – a participatory nocturnal walking project investigating the contemporary identity of the flanêur, performed in (among others) the Netherlands, Serbia, Sweden, Italy, Hungary, South Korea and Greece
He has presented collaborative projects at the Trafó House of Contemporary Arts (Budapest), Bildmuseet (Umeå), participated at the Impakt Festival (Utrecht), the Athens Biennale: #4 AGORA and the 53rd October Salon and has lead workshops for UNIDEE – Cittadelartte Pistoletto Foundation and the University of the Arts, Uniarts Helsinki. In 2017 he participated at Capacete Athens – a nine-month residency in Athens under the broader framework of Documenta 14.
Doulos is a co-curator of the Unmaking The Netherlands program initiated by Expodium and a co-editor of the Unmaking or How To Rethink Urban Narratives publication.
Since 2016, he holds a position at the DAI ROAMING ACADEMY as the Senior Coordinator of Planetary Campus.
|
NIGHTWALKERS WERKSPOOR 2018: THE EXISTING, THE PROBABLE AND THE POSSIBLE. New monthly Nightwalkers sessions in Utrecht’s Werkspoorkwartier are announced on our facebook page!
|
Nikos Doulos
“Experiencing connecting issues“- CAPACETE Athens 2017
…..
Nikos Doulos is a visual artist, curator, and co-director of Expodium in Utrecht (NL) – an ‘urban do tank’ that utilizes artistic means to address urban challenges and the ever-changing nature of cities.
Doulos interests lie with the investigation of pedagogical modes for inclusive knowledge production framed under site-specific research trajectories and temporal interventions. In his work, he creates malleable situations/conditions as participatory infrastructures and ‘soft’ knowledge generators.
Walking holds a predominant part in his practice.
He is the founder of NIGHTWALKERS – a participatory nocturnal walking project investigating the contemporary identity of the flanêur, performed in (among others) the Netherlands, Serbia, Sweden, Italy, Hungary, South Korea and Greece
He has presented collaborative projects at the Trafó House of Contemporary Arts (Budapest), Bildmuseet (Umeå), participated at the Impakt Festival (Utrecht), the Athens Biennale: #4 AGORA and the 53rd October Salon and has lead workshops for UNIDEE – Cittadelartte Pistoletto Foundation and the University of the Arts, Uniarts Helsinki. In 2017 he participated at Capacete Athens – a nine-month residency in Athens under the broader framework of Documenta 14.
Doulos is a co-curator of the Unmaking The Netherlands program initiated by Expodium and a co-editor of the Unmaking or How To Rethink Urban Narratives publication.
Since 2016, he holds a position at the DAI ROAMING ACADEMY as the Senior Coordinator of Planetary Campus.
|
NIGHTWALKERS WERKSPOOR 2018: THE EXISTING, THE PROBABLE AND THE POSSIBLE. New monthly Nightwalkers sessions in Utrecht’s Werkspoorkwartier are announced on our facebook page!
|
Michelle Mattiuzzi
Michelle Mattiuzzi
“Experiencing connecting issues“- CAPACETE Athens 2017
Jota Mombaça
Jota Mombaça
Gris García
[gview file=”http://capacete.org/wp-content/uploads/2017/04/7.-Garcia-García-documenta-has-nothing-for-you.pdf”]
Artista y curadora independiente. Su trabajo está centrado en las prácticas contemporáneas y en aquellas producciones híbridas que se generan a partir del diálogo y las correspondencias con el otro.
“Eliana y nuestras habitaciones. Jari y la vida de barrio. Raúl y los desayunos. Gian y sus pancitos. Rodrigo y el silencio. Fabiana y su voz. Sol, Michelle y las discusiones. Jota y su ternura radical. Nikos y las caminatas. Vasiliki y las sorpresas. Helmut y sus havaianas. Aún van conmigo.”
Gris García
[gview file=”http://capacete.org/wp-content/uploads/2017/04/7.-Garcia-García-documenta-has-nothing-for-you.pdf”]
She is an artist and an independent curator. Her work is centered around contemporary practices and those hybrid productions that emerge from dialogues and correspondences with the other.
“Eliana and our rooms. Jari and our neighborhood life. Raul and our breakfasts. Gian and his bread. Rodrigo and the silence. Fabiana an her voice. Sol, Michelle and the discussions. Jota and her radical tenderness. Nikos and his walks. Vasiliki surprising. Helmut and his havaianas. Still with me.”
[ess_grid alias=”Galeria de foto” layers='{“custom-image”:{“00″:”5285″,”01″:”5283″,”02”:"5281″,”03":”5293″,”04″:”5291″,”05″:"5289″,”06″:"5299″,”07″:”5297″;,”08″:"5295″},”custom-type”:{“00″:”image”,”;01″:”image",”02″:”image”,”03″:”image”,”04″:”image",”05″:”image”,”06″:”image”,”07″:”image",”08″:”image”},”use-skin”:{“00”:&;quot;-1″,"01″:”-1″,"02″:”-1″,”03″:”-1″;,”04":”-1″,”05″;:”-1″,”06″:”-1″,”07″;:"-1″,”08″:"-1″}}';][/ess_grid]
Jari Malta
Jari Malta (Montevideo, Uruguay) estudió filosofía y literatura comparada en Barcelona, así como el Programa de Estudios Independientes del MACBA. Vive, escribe y habla por Skype con sus amigxs en Malmö.
“En 1998, cuando arrancó Capacete, yo tenía 13 años y el pelo teñido de azul. También en el 98 tuve sexo por vez primera y salieron algunos de mis discos favoritos, como The Shape of Punk to Come o Goddamnit.
Hablar en pretérito de lo que supuso la experiencia en Atenas se me hace más difícil: aún me cuesta creer que la plaza de Exarchia no quede a tres cuadras, o que me sea imposible juntarme con Gris para pasear a Gnaki y tomar un helado (ella, yo una Coca-Cola).”
[ess_grid alias=”Galeria de foto” layers='{“custom-image”:{“00″:”5247″,”01″:”5249″,”02″:”5245″,”03″:”5235″,”04″:”5239″,”05″:”5237″,”06″:”5233",”07″:”5241″,”08″:”5251″},”custom-type”:{“00”:”image",”01″:”image”,”02″:”image”,”03″:”image",”04″:”image”,”05″:”image”,”06":”image”,”07″:”image”,”08″:”image”},”use-skin”:{"00″:”-1″,”01″:”-1″,”02″:”-1",”03":”-1″,”04″:”-1″,”05″:”-1″,”06″:"-1″,”07″:”-1″,”08″:”-1″}}';][/ess_grid]
Jari Malta
Jari Malta (Montevideo, Uruguay) estudió filosofía y literatura comparada en Barcelona, así como el Programa de Estudios Independientes del MACBA. Vive, escribe y habla por Skype con sus amigxs en Malmö.
“En 1998, cuando arrancó Capacete, yo tenía 13 años y el pelo teñido de azul. También en el 98 tuve sexo por vez primera y salieron algunos de mis discos favoritos, como The Shape of Punk to Come o Goddamnit.
Hablar en pretérito de lo que supuso la experiencia en Atenas se me hace más difícil: aún me cuesta creer que la plaza de Exarchia no quede a tres cuadras, o que me sea imposible juntarme con Gris para pasear a Gnaki y tomar un helado (ella, yo una Coca-Cola).”
Rodrigo Andreolli
Carta a minha amiga:
“…Esta residência aqui gera um espaço de transição e reorganização interna, é uma continuidade do exercício da presença colaborativa e curiosa, experimentando estruturas de trabalho, de vida. Essa experiência também coloca em perspectiva minha trajetória, meu corpo, minhas práticas e torna palpável as reverberações que me trouxeram até aqui. Estou tentando aprender a direcionar minha atenção para olhar mais de perto quais questões me impulsionam a ação, que gestos eu coloco ou quero colocar no mundo e o que resulta desta interação. Tenho vontade de dançar, acho que quando danço alguma coisa acontece. Mas sinto que na maior parte das vezes essa coisa de criar peça/espetáculo mata a dança. Então como dançar e manter a dança viva nesse esquemão do mundo da arte? Talvez fora dele. Como fazer do corpo o instrumento de transformação do pensamento morto? Como manter-se vibrando os ecos de um campo de criação coletiva, comunicação que atravessa estruturas obsoletas, que traspassa tudo, que liga tudo? + Ontem olhei a lua formando um caminho no mar e percebi a concretude desse coisa que é a lua. E como não dá pra viver neste mundo sem olhar pra ela, sem saber dela e sem sentir seu movimento, que influencia tudo aqui. Ela fica lá olhando pra gente o tempo todo e se aproxima e se distancia, tudo muda por conta desta relação. Tudo no mundo é assim. A lua é um destes elementos. Ficou forte pra mim também essa relação da lua, das divindades pagãs, das manifestações divinas no que é concreto. A luz da lua fazia o caminho prata-dourado na superfície da água e também penetrava as ondas pra além da minha visão criando curvas de luz no escuro-azul do mar. Essa mesma luz tocava a terra e o meu corpo numa linha que cortava e ligava tudo ao mesmo tempo. E essa lua que baixava no horizonte, quase tocando o mar, naquele mesmo momento lançava seu corte sobre outras águas, terras e corpos. Pensei que aquela mesma luz que me tocava, toca também você aí. Deste lugar quero dançar. [no mar Egeu, entre Hydra e Pireos, em 08/maio/2017]” -
Rodrigo Andreolli
Carta a minha amiga:
“…Esta residência aqui gera um espaço de transição e reorganização interna, é uma continuidade do exercício da presença colaborativa e curiosa, experimentando estruturas de trabalho, de vida. Essa experiência também coloca em perspectiva minha trajetória, meu corpo, minhas práticas e torna palpável as reverberações que me trouxeram até aqui. Estou tentando aprender a direcionar minha atenção para olhar mais de perto quais questões me impulsionam a ação, que gestos eu coloco ou quero colocar no mundo e o que resulta desta interação. Tenho vontade de dançar, acho que quando danço alguma coisa acontece. Mas sinto que na maior parte das vezes essa coisa de criar peça/espetáculo mata a dança. Então como dançar e manter a dança viva nesse esquemão do mundo da arte? Talvez fora dele. Como fazer do corpo o instrumento de transformação do pensamento morto? Como manter-se vibrando os ecos de um campo de criação coletiva, comunicação que atravessa estruturas obsoletas, que traspassa tudo, que liga tudo? + Ontem olhei a lua formando um caminho no mar e percebi a concretude desse coisa que é a lua. E como não dá pra viver neste mundo sem olhar pra ela, sem saber dela e sem sentir seu movimento, que influencia tudo aqui. Ela fica lá olhando pra gente o tempo todo e se aproxima e se distancia, tudo muda por conta desta relação. Tudo no mundo é assim. A lua é um destes elementos. Ficou forte pra mim também essa relação da lua, das divindades pagãs, das manifestações divinas no que é concreto. A luz da lua fazia o caminho prata-dourado na superfície da água e também penetrava as ondas pra além da minha visão criando curvas de luz no escuro-azul do mar. Essa mesma luz tocava a terra e o meu corpo numa linha que cortava e ligava tudo ao mesmo tempo. E essa lua que baixava no horizonte, quase tocando o mar, naquele mesmo momento lançava seu corte sobre outras águas, terras e corpos. Pensei que aquela mesma luz que me tocava, toca também você aí. Deste lugar quero dançar. [no mar Egeu, entre Hydra e Pireos, em 08/maio/2017]” -
Sol Prado
“Algunas notas a propósito de los intentos de la izquierda cultural de crear zonas temporales autónomas no productivistas. (Z.T.A.P.)
Intuyo que no basta con cambiar algunas circunstancias, estructuras, paisajes, ni apelar a voluntarismos mágicos.
El neoliberalismo se ha encarnado en nuestros cuerpos, en nuestro inconsciente, en nuestros modos de vida.
Se nos ha vuelto deseable y ha teñido, incluso, las prácticas disidentes. + Dejar de desearlo es un desafío más que complejo, que resuena como una buena pancarta, pero la receta para ejecutarlo se escapa entre los dedos. “Dejar de desearlo” parece más un imperativo evangelista para dejar de tener sexo que un lei motiv de lobas emancipadas. Quizá, la cuestión es desear alguna otra cosa o tener otros horizontes a la altura de los ojos. – El mercado del arte parece haberse sumido en una práctica cada día más zombie y precaria, donde lo queer y lo trans son nuevos nichos mercado, al igual que reduce a la disidencia en capital simbólico a acumular, como un ábaco de madera donde sumar puntos de visibilidad. Cierto discurso del odio, grinchy, se ha vuelto moneda común en la política de acumular valor vía uso estratégico de la diferencia, donde la lucha política se roza con la idea de una identidad inmutable, cuasi purista, y le menea la cadera al pre-fascismo. – Sin producción no hay dinero, según la lógica del capital en la cual estamos inmersas. Un tiempo de no productividad (es decir sin producción de dinero en la lógica del valor de mercado) y exploración de un sitio específico, deviene un tiempo de privilegio. Sin embargo, estos espacios temporales autónomos no suelen ausentarse de la lógica de competencia friendly que se sostiene a base de recursos económicos transatlánticos difusos (R.E.T.D.). – Llegar a un sitio desconocido pareciera componer esa utopía idealizante de igualarnos por medio de la ignorancia compartida sobre el lugar a explorar. Como si esto nos pusiera en igualdad de condiciones para llegar al supuesto no-objetivo del tiempo no-productivista. Una conjunción de no-esto y no-lo otro, una conjunción inverosímil, donde reina en la confusión quién más exótica es, deviniendo quién más hashtagueada es. Un gran hermano capacitista de recursos sociales, risas, buen nivel inglés y opiniones sobre todo tipo, clase, temática que la conversación entre burbujas de cerveza solicite.” -
Sol Prado
“Algunas notas a propósito de los intentos de la izquierda cultural de crear zonas temporales autónomas no productivistas. (Z.T.A.P.)
Intuyo que no basta con cambiar algunas circunstancias, estructuras, paisajes, ni apelar a voluntarismos mágicos.
El neoliberalismo se ha encarnado en nuestros cuerpos, en nuestro inconsciente, en nuestros modos de vida.
Se nos ha vuelto deseable y ha teñido, incluso, las prácticas disidentes. + Dejar de desearlo es un desafío más que complejo, que resuena como una buena pancarta, pero la receta para ejecutarlo se escapa entre los dedos. “Dejar de desearlo” parece más un imperativo evangelista para dejar de tener sexo que un lei motiv de lobas emancipadas. Quizá, la cuestión es desear alguna otra cosa o tener otros horizontes a la altura de los ojos. – El mercado del arte parece haberse sumido en una práctica cada día más zombie y precaria, donde lo queer y lo trans son nuevos nichos mercado, al igual que reduce a la disidencia en capital simbólico a acumular, como un ábaco de madera donde sumar puntos de visibilidad. Cierto discurso del odio, grinchy, se ha vuelto moneda común en la política de acumular valor vía uso estratégico de la diferencia, donde la lucha política se roza con la idea de una identidad inmutable, cuasi purista, y le menea la cadera al pre-fascismo. – Sin producción no hay dinero, según la lógica del capital en la cual estamos inmersas. Un tiempo de no productividad (es decir sin producción de dinero en la lógica del valor de mercado) y exploración de un sitio específico, deviene un tiempo de privilegio. Sin embargo, estos espacios temporales autónomos no suelen ausentarse de la lógica de competencia friendly que se sostiene a base de recursos económicos transatlánticos difusos (R.E.T.D.). – Llegar a un sitio desconocido pareciera componer esa utopía idealizante de igualarnos por medio de la ignorancia compartida sobre el lugar a explorar. Como si esto nos pusiera en igualdad de condiciones para llegar al supuesto no-objetivo del tiempo no-productivista. Una conjunción de no-esto y no-lo otro, una conjunción inverosímil, donde reina en la confusión quién más exótica es, deviniendo quién más hashtagueada es. Un gran hermano capacitista de recursos sociales, risas, buen nivel inglés y opiniones sobre todo tipo, clase, temática que la conversación entre burbujas de cerveza solicite.” -
Raul Hott
Raúl Hott is a Chilean architect, artist, and educator that does work about the body, designing collective experiences for public spaces and natural environments. His projects are communal initiatives that invigorate democratic access to the arts and public life, injecting horizontal participation and vitality. He is an artist whose work spans architecture, sound, healing, choreography, writing, graphic design, and numerous other fields.
“Time. It has been just two months since I returned from Athens to Santiago, and I think the magnitude of this experience just begins to unfold in me. There are too many fundamental changes that I see in my person. In the same way, my comprehension of time is deeply affected. And so today I understand the need to stop, and by consequence, to rely on lived experiences.”
Raul Hott
Raúl Hott is a Chilean architect, artist, and educator that does work about the body, designing collective experiences for public spaces and natural environments. His projects are communal initiatives that invigorate democratic access to the arts and public life, injecting horizontal participation and vitality. He is an artist whose work spans architecture, sound, healing, choreography, writing, graphic design, and numerous other fields.
“Time. It has been just two months since I returned from Athens to Santiago, and I think the magnitude of this experience just begins to unfold in me. There are too many fundamental changes that I see in my person. In the same way, my comprehension of time is deeply affected. And so today I understand the need to stop, and by consequence, to rely on lived experiences.”
Reginaldo Gonçalves
Blueprint Brazil is an outcome of research into Brazilian Art, questioning what is Brazilian art? Or, what makes an artefact Brazilian? In this survey, meant to function as a platform allowing past to meet present, Brazilian artists from different periods talk about their works and experiences in connection with sociocultural developments in Brazil from the 1960s to the present day.
+ Brazil was said to have experienced an artistic growth in relation with its economic boom that took place 2000 – 2010. In this period, according to some artists, the artistic scene became bigger; this led to the consolidation of new art galleries and museums. However, the current situation present in September 2017 showed that the artistic growth was experiencing turbulence due to the economical-political crises that the country was undergoing. I ended my survey in Brasília where I went to visit the country’s capital created by Oscar Niemeyer. Blueprint Brazil is a research project above all into art. A research project that points out differences between past experiences and those of the present time. Questions regarding the Brazilian art scene were discussed with artists, curators, teachers, students and art historians. They all expressed their views and shared their experiences. The talks were held individually and each person spoke out their views about art in relation with all the questions presented above. Answers to this research, instead of being explicitly stated in this report, are to be found in a show at WGKunst Gallery, Amsterdam. The four artworks presented in this exhibition were a reflection of all interesting material encountered throughout my journey. Moreover, all the interviews will be soon displayed on the internet. This art research is an ongoing project. This report is not yet the end of this survey. Régis Gonçalves - This project, supported by the Mondriaanfonds, was carried out in 2017 during a Residency Program at Morro do Capacete, Rio de Janeiro. Keeping in mind Brazil’s sheer size and diversity, I decided to extend the research to other areas in order to get a better grip of different thoughts and artistic practices. The research began in Ipatinga, a city in the state of Minas Gerais, with a symposium organized by architecture students where we discussed Brazilian Architecture in connection with Brazilian Art. The next venue was Belo Horizonte. In Belo Horizonte I visited several studios, art galleries and museums speaking to a number of artists and others working in the art field. I also took part in a discussion panel with artists such as Ana Bella Geiger, Vera Chaves Barcelos and José Ronaldo Lima about Brazilian art before and after Tropicália. The event was to celebrate 50 years of the Tropicalia, a very important Brazilian art movement, which sprang to life in the 1960s. One well-known artist from the movement is Hélio Oiticica. From Belo Horizonte I went to Ouro Preto. Ouro Preto has a historical and political importance that demanded inclusion in my survey. The city has a great number of Baroque buildings and in my view is the beginning and the consolidation of the beginning of Brazilian art. Here the European style mixes with the local touch giving birth to a unique kind of Brazilian Baroque, as it might be called. The visit to state of Minas Gerais ended with a visit to the open air Museum Inhotim where one can see works from Brazilian artists from different periods to the present day. My next city was Salvador, Bahia, where I spoke to a handful of great artists who lived through the military period in Brazil, 1964-1985, and are still active. Among them is Ayrson Heráclito whose artwork had been presented at Venice Biennial 2017. Back In Rio de Janeiro I visited Museums such as MAM, MAR, Museo do Amanha, Museo do Pontal, Museo de Arte Moderna Niteroi and several art galleries. While in Rio I took part in some art events organized at the Morro do Capacaete. In addition, I spoke to several artists and visited two art schools: the Escola de Arte do Parque Lage and the Faculdade de Belas Artes da UERJ, Universidade do Estado do Rio de Janeiro. In these two schools I spoke with teachers and art students about Brazilian art in relation with social-economic-political situation in Brazil at the time.
Reginaldo Gonçalves
Blueprint Brazil is an outcome of research into Brazilian Art, questioning what is Brazilian art? Or, what makes an artefact Brazilian? In this survey, meant to function as a platform allowing past to meet present, Brazilian artists from different periods talk about their works and experiences in connection with sociocultural developments in Brazil from the 1960s to the present day.
+ Brazil was said to have experienced an artistic growth in relation with its economic boom that took place 2000 – 2010. In this period, according to some artists, the artistic scene became bigger; this led to the consolidation of new art galleries and museums. However, the current situation present in September 2017 showed that the artistic growth was experiencing turbulence due to the economical-political crises that the country was undergoing. I ended my survey in Brasília where I went to visit the country’s capital created by Oscar Niemeyer. Blueprint Brazil is a research project above all into art. A research project that points out differences between past experiences and those of the present time. Questions regarding the Brazilian art scene were discussed with artists, curators, teachers, students and art historians. They all expressed their views and shared their experiences. The talks were held individually and each person spoke out their views about art in relation with all the questions presented above. Answers to this research, instead of being explicitly stated in this report, are to be found in a show at WGKunst Gallery, Amsterdam. The four artworks presented in this exhibition were a reflection of all interesting material encountered throughout my journey. Moreover, all the interviews will be soon displayed on the internet. This art research is an ongoing project. This report is not yet the end of this survey. Régis Gonçalves - This project, supported by the Mondriaanfonds, was carried out in 2017 during a Residency Program at Morro do Capacete, Rio de Janeiro. Keeping in mind Brazil’s sheer size and diversity, I decided to extend the research to other areas in order to get a better grip of different thoughts and artistic practices. The research began in Ipatinga, a city in the state of Minas Gerais, with a symposium organized by architecture students where we discussed Brazilian Architecture in connection with Brazilian Art. The next venue was Belo Horizonte. In Belo Horizonte I visited several studios, art galleries and museums speaking to a number of artists and others working in the art field. I also took part in a discussion panel with artists such as Ana Bella Geiger, Vera Chaves Barcelos and José Ronaldo Lima about Brazilian art before and after Tropicália. The event was to celebrate 50 years of the Tropicalia, a very important Brazilian art movement, which sprang to life in the 1960s. One well-known artist from the movement is Hélio Oiticica. From Belo Horizonte I went to Ouro Preto. Ouro Preto has a historical and political importance that demanded inclusion in my survey. The city has a great number of Baroque buildings and in my view is the beginning and the consolidation of the beginning of Brazilian art. Here the European style mixes with the local touch giving birth to a unique kind of Brazilian Baroque, as it might be called. The visit to state of Minas Gerais ended with a visit to the open air Museum Inhotim where one can see works from Brazilian artists from different periods to the present day. My next city was Salvador, Bahia, where I spoke to a handful of great artists who lived through the military period in Brazil, 1964-1985, and are still active. Among them is Ayrson Heráclito whose artwork had been presented at Venice Biennial 2017. Back In Rio de Janeiro I visited Museums such as MAM, MAR, Museo do Amanha, Museo do Pontal, Museo de Arte Moderna Niteroi and several art galleries. While in Rio I took part in some art events organized at the Morro do Capacaete. In addition, I spoke to several artists and visited two art schools: the Escola de Arte do Parque Lage and the Faculdade de Belas Artes da UERJ, Universidade do Estado do Rio de Janeiro. In these two schools I spoke with teachers and art students about Brazilian art in relation with social-economic-political situation in Brazil at the time.
Gil & Moti
(1968 & 1971) They work together exclusively since 1998, are known for their unique social artistic engagement in art and for working strategically in multiple disciplines. They switch effortlessly between classical and contemporary artistic mediums of expression from photography, painting, video, performance, and installation art. Their artistry is on-going exploration of identity, the notion of individuality, and related social norms and forms. Via small-scale social interventions, they address important socio-political issues, such as discrimination, social exclusion and racism. As artists, a gay couple, immigrants based in Rotterdam (NL) and Jewish born (ex)Israelis, they have direct experience of such issues within their own personal lives. Gil & Moti are the winners of MK Award 2015, Dutch prize for visual art. In the recent years they had solo exhibitions among others at: the Nederlands Fotomuseum (Rotterdam), Lentos Kunstmuseum (Linz), Nikolaj Kunsthal (Copenhagen), Stavanger Museum of Fine Arts (Norway), Petach Tikva Museum of Art (Israel) and Tensta Konshall (Sweden).
Gil & Moti residency at Capacete in 2017 is part of the Dutch Mondriaan Foundation, International Artist in Residency Program Grant.
Vasiliki Sifostratoudaki
[gview file=”http://capacete.org/wp-content/uploads/2017/03/20.-Vasiliki-Sifostratoudaki-Susanna-Brown-There-is-Comfort-in-Recipes.pdf”]
Vasiliki Sifostratoudaki suggests a practice between the object and the social engagement work. Understanding line not as a linear perspective which provides a limit but a juxtaposition of singular points whose variety in form creates a possibility of movement between them, a moving sculpture. Initiator of the Yellow Brick research project.
[ess_grid alias=”Galeria de foto” layers='{“custom-image”:{“00″:”3190″,”01″:”3186",”02″:”3188″},”custom-type”:{“00″:”image”,";01″:”image”,”02″:”image”},”use-skin”:{“00":"-1″,”01″:”-1″,”02″:”-1″},”title”:{“01”:”Killing our Darlings, Rodrigo Andreolli (Brazil) and Vasiliki Sifostratoudaki (Greece)”,”02″:”READING – WRTING -MAKING”}}’][/ess_grid]
Vasiliki Sifostratoudaki
Vasiliki Sifostratoudaki suggests a practice between the object and the social engagement work. Understanding line not as a linear perspective which provides a limit but a juxtaposition of singular points whose variety in form creates a possibility of movement between them, a moving sculpture. Initiator of the Yellow Brick research project.
[ess_grid alias=”Galeria de foto” layers='{“custom-image”:{“00″:”3190″,”01″:”3186″,”02″:”3188″},”custom-type”:{“00″:”image”,”01″:”image”,”02″:"image”},”use-skin”:{“00″:”-1″,”01″:”-1″,"02″:”-1″},”title”:{“01”:”Killing our Darlings, Rodrigo Andreolli (Brazil) and Vasiliki Sifostratoudaki (Greece)”,”02″:”READING – WRTING -MAKING”}}’][/ess_grid]
Fabiana Faleiros
[gview file=”http://capacete.org/wp-content/uploads/2017/03/22.-Fabiana-Faleiros-pleasemyboss.pdf”]
Fabiana Faleiros (Brasil, 1980) is a poet, performer and researcher. She is doctoral student in the Arts and Culture program at UERJ, Rio de Janeiro, and Lady Incentivo, whose album Lady Incentivo: novas formas de amar e de gravar CD (Lady Incentivo: new ways to make love and to make CDs) was recorded at Mobile Radio BSP, during the 30th Bienal de São Paulo. Between 2015 and 2016 she has been touring with the Mastur Bar, an itinerant bar project that travelled to Cuba (Fabrica de Arte Cubano, Havanna), Colombia (Kuir Bogotá, International Festival for Queer Arts and Cinema), and through Brazilian cities such as São Paulo, Porto Alegre and Belém do Pará. In 2016 she published the book O pulso que cai e as tecnologias do toque (The Wrist that Drops and the Technologies of Touch). Ikrek: São Paulo. Currenty she participes in Capacete residency in colaboration with Documenta 14 (Athens, Kassel).
Fabiana Faleiros
[gview file=”http://capacete.org/wp-content/uploads/2017/03/22.-Fabiana-Faleiros-pleasemyboss.pdf”]
Poeta, performer e pesquisadora. É doutoranda pelo Programa de Arte e Cultura da UERJ, Rio de Janeiro, e Lady Incentivo, cujo disco Lady Incentivo: novas formas de amar e gravar CD foi gravado na Mobile Radio BSP, durante a 30 Bienal de São Paulo. Entre 2015 e 2016 esteve em turnê com o Mastur Bar em Cuba (Fabrica de Arte Cubano, Havanna), Colômbia (Kuir Bogotá, International Festival for Queer Arts and Cinema), e também em cidades do Brasil como São Paulo, Porto Alegre e Belém do Pará. Em 2016 publicou o livro O pulso que cai e as tecnologias do toque, Ikrek: São Paulo. Atualmente participa da residência Capacete em colaboração com a Documenta 14 (Atenas, Kassel).
[ess_grid alias=”Galeria de foto” layers='{“custom-image”:{“00″:”3164″,”01″:”3166”,"02":”3170″,”03″:”3172″,”04″:”3176″;},"custom-type“:{“00″:”image”,”01″:”image”,”02":"image“,”03″:”image”,”04″:”image”},&;quot;use-skin“:{“00″:”-1″,”01″:”-1″,”02″:"-1″,”03″:”-1″,”04″:”-1″}}’][/ess_grid]
Gian Spina
Gian Spina was born in São Paulo (Brazil) and lived, studied and worked besides others in San Diego (USA), Vancouver (Canada), Bordeaux (France), Berlin and Frankfurt (Germany).
Today he writes, periodically to the to the World Policy Institute and Arts Everywhere. As well as a guest professor at the Art Academy of Palestine, in 2017 take part at art residence program organized by the Dokumenta 14.
—
“Fabiana, Jarí, Raul, Gris, Jota, Rodrigo, Sol, Michelle, Nikos, Vasiliki, Helmut e Eliana mudaram a minha vida:
e deixei pra trás uma série de seres que fui.
+ - vivi a luz do sol e a raiva de michelle, virei pasta e vergonha e vontade de sumir
jota me deu um novo e um soco de leve seguido de afago ou semente.
era para não ter ido por causa do amor
não sabia que o jarí existia, perto de omonia eu chorei com ele e vi que incomodava o mundo
fiz yoga, vomitei, caí de bicicleta e pensei
em desistência disfarçada de compromisso.
pra que isso ?
a fumaça que entrava dentro do quarto do segundo andar e eu na cama com a fabiana enquanto evitávamos falar de dor e amor.
as aproximadas trezentas e quarenta e sete músicas que ela sabia de cor e cantava dia sim dia não. instituição otta, lembrava a namorada da minha ex.
que força; esqueço todas as palavras quando penso no que foi ela,
o que me fez ela. não sabia que existia.
cinco dias por semana e depois mais dois foi gris e calma, agora gostaria de estar com ela rindo.
o fazer nada, a calma no corpo, esse marasmo infantil e quase anacrônico.
vontade de não largar nada disso nunca, parar aqui agora, segura esse espaço e deixa o sono de lado,
me corte para lembrar que vi e viví e voltei.
havia o heroi, que me fez amor, chorei de novo, talvez a última do ano,
tentei matar o homem em mim e não deu
vaso, vaso e vasilika abarca novamente e me abraça
o chão não é o mais mesmo, nem as varandas, hot, pedia mais amor e carne, para ir e voltar.
enquanto eu caía, sistematicamente por vinte minutos com o rodrigo eu caía, e pedia, logo após
um pouco mais.”
Gian Spina
Gian Spina was born in São Paulo (Brazil) and lived, studied and worked besides others in San Diego (USA), Vancouver (Canada), Bordeaux (France), Berlin and Frankfurt (Germany).
Today he writes, periodically to the to the World Policy Institute and Arts Everywhere. As well as a guest professor at the Art Academy of Palestine, in 2017 take part at art residence program organized by the Dokumenta 14.
—
“Fabiana, Jarí, Raul, Gris, Jota, Rodrigo, Sol, Michelle, Nikos, Vasiliki, Helmut e Eliana mudaram a minha vida:
e deixei pra trás uma série de seres que fui.
+ - vivi a luz do sol e a raiva de michelle, virei pasta e vergonha e vontade de sumir
jota me deu um novo e um soco de leve seguido de afago ou semente.
era para não ter ido por causa do amor
não sabia que o jarí existia, perto de omonia eu chorei com ele e vi que incomodava o mundo
fiz yoga, vomitei, caí de bicicleta e pensei
em desistência disfarçada de compromisso.
pra que isso ?
a fumaça que entrava dentro do quarto do segundo andar e eu na cama com a fabiana enquanto evitávamos falar de dor e amor.
as aproximadas trezentas e quarenta e sete músicas que ela sabia de cor e cantava dia sim dia não. instituição otta, lembrava a namorada da minha ex.
que força; esqueço todas as palavras quando penso no que foi ela,
o que me fez ela. não sabia que existia.
cinco dias por semana e depois mais dois foi gris e calma, agora gostaria de estar com ela rindo.
o fazer nada, a calma no corpo, esse marasmo infantil e quase anacrônico.
vontade de não largar nada disso nunca, parar aqui agora, segura esse espaço e deixa o sono de lado,
me corte para lembrar que vi e viví e voltei.
havia o heroi, que me fez amor, chorei de novo, talvez a última do ano,
tentei matar o homem em mim e não deu
vaso, vaso e vasilika abarca novamente e me abraça
o chão não é o mais mesmo, nem as varandas, hot, pedia mais amor e carne, para ir e voltar.
enquanto eu caía, sistematicamente por vinte minutos com o rodrigo eu caía, e pedia, logo após
um pouco mais.”
Eliana Otta
Eliana Otta is a multidisciplinary artist. Through drawing, writing, video, installations and participatory projects, she associates simple details from everyday life that can speak about complex processes in specific contexts, inquiring how subjectivities shape public space by relating the personal to the political, as well as individual and shared memories to questions about the present and our possible collective wishes for the future. Economic inequality, precarious labor, gender violence and our relation with nature in neoliberal extractivist systems, are some of her main focus of interest.
+ Un día le dije a Helmut que me parecía que lo que más teníamos en común los seleccionados para esta experiencia era la ternura. Afinando la idea, quizá es que cada uno está buscando cómo defender las vulnerabilidades y la intensidad de los afectos en los contextos tan violentos, agresivos e injustos en los que nos movemos, buscando otros lugares a donde pertenecer o cómo hacer que aquellos a los que pertenecemos nos permitan ser. Luego de este año, una nueva certeza es que ahora tengo más cómplices para continuar con ese intento.” - “Creo que vinimos a Atenas personas que coincidimos en estar en un momento de nuestras vidas en que no tenemos muy claro dónde ni cómo vivirlas. Aquí hemos pensado al respecto, pues al cuestionar lo macro y lo micro, nos hemos mirado con atención. Compartimos certezas sobre lo que no queremos, ciertas intuiciones sobre lo que deseamos y algunas palabras comunes para verbalizarlo. Compartimos más claramente el lenguaje del baile, el del beso y del abrazo, el de la comida entre risas y el brindis polígloto.
Eliana Otta
Eliana Otta es una artista multidisciplinaria. A través del dibujo, escritura, video, instalaciones y proyectos participativos, ella asocia detalles simples de la vida cotidiana que pueden hablar de procesos complejos en contextos específicos, indagando cómo las subjetividades dan forma al espacio público al relacionar lo personal con lo político, así como recuerdos individuales y compartidos a preguntas sobre el presente y nuestros posibles deseos colectivos para el futuro. La desigualdad económica, el trabajo precario, la violencia de género y nuestra relación con la naturaleza en los sistemas extractivistas neoliberales son algunos de sus principales temas de interés.
+ Un día le dije a Helmut que me parecía que lo que más teníamos en común los seleccionados para esta experiencia era la ternura. Afinando la idea, quizá es que cada uno está buscando cómo defender las vulnerabilidades y la intensidad de los afectos en los contextos tan violentos, agresivos e injustos en los que nos movemos, buscando otros lugares a donde pertenecer o cómo hacer que aquellos a los que pertenecemos nos permitan ser. Luego de este año, una nueva certeza es que ahora tengo más cómplices para continuar con ese intento.” - “Creo que vinimos a Atenas personas que coincidimos en estar en un momento de nuestras vidas en que no tenemos muy claro dónde ni cómo vivirlas. Aquí hemos pensado al respecto, pues al cuestionar lo macro y lo micro, nos hemos mirado con atención. Compartimos certezas sobre lo que no queremos, ciertas intuiciones sobre lo que deseamos y algunas palabras comunes para verbalizarlo. Compartimos más claramente el lenguaje del baile, el del beso y del abrazo, el de la comida entre risas y el brindis polígloto.
Tanja Baudoin
[gview file=”http://capacete.org/wp-content/uploads/2018/11/CAPACETE20ANOS-PAGINAS-tanja.pdf”]
….
Tanja Baudoin
[gview file=”http://capacete.org/wp-content/uploads/2018/11/CAPACETE20ANOS-PAGINAS-tanja.pdf”]
….
Oliver Bulas
Oliver Bulas studied biology before he became an art student at the Hochschule für bildende Künste in Hamburg, Germany (2005-2012) and at SFAI in San Francisco, US. He creates ‘constructed situations, in which the visitor immerses. He uses performance and he works in public space. Bulas is wondering if the public space is a place where differences clash and are negotiated. A place where maybe a short flash of social space can incidentally shine up as a utopian moment. He was a postgraduate researcher at Jan Van Eyck Academie, Maastricht, NL. Solo exhibitions (selection): PARSE, New Orleans, US (2016), M.1 Arthur Boskamp Stiftung Hohenlockstedt, GER (2013); [MAKNETE] (Galerie für Landschaftskunst), Hamburg, GER (2012); Halle für Kunst Lüneburg, GER (2012), Kunstverein in Hamburg, GER (2008). Group exhibitions (selection): CAC, Vilnius, LIT (2017), Despina, Rio de Janeiro,BRA (2017), Y Gallery, New York, US (2015), Kunsthaus Hamburg, Hamburg, GER (2013); basis Frankfurt e.V., Frankfurt, GER (2013); Swell Gallery, San Francisco, US (2011); Yvon Lambert Gallery, New York, US (2007); Musée d’Art Moderne, Paris, FR (2003). Currently he is studying computer sciences in Berlin. + -
Jeitinho Brasileiro and the corrosion of bourgeois society
Something disturbing happened to Brazilian society. The social contract has been terminated a long time ago and in present times the dwellers of the city of Rio de Janeiro live in ruins, not only physically but also by means of psychosocial conditions. Brazil is a rich country. But inhabitants are forced combating each other over withhold resources in a karstified social landscape, in which regard corroded ever long since and an invisible majority is fighting for sheer survival. The ostensible beauty and the rehearsed cordiality are common features of the place. They are empty shells dating back to times long gone or they are effortful aspirations to the quality of a postcard image hold up by military brutality. If, however, one encounters them in factuality, one finds them marking a line. By inclusion this boundary excludes without speaking all the more ruthlessly those who find themselves on the other side of the fence.
In this society that deteriorated to become a mediatized spectacle arena, the boundless egoism of the individual (or: of the family interest) rules. ‚Compassion‘, for which some spoke up for, has little meaning here for others.
In this perspective, the „Jeitinho Brasileiro“ seems like the logical consequence, as an ultimate expression of the unsatisfiable appetite of entrepreneurial subjectivity, which finds itself thrown into a constant war with other egos. In the course of this state of war, many agreements and standards have been undermined. It became decisive who is the most cunning to appropriate a situation, who is most calculating at deceiving the other and who can undermine most effectively the remains of certain rules and conventions.
The “Jeitinho Brasileiro” is not a heroic practice of subversion performed by individuals from inferior classes of society (though it can be the case), but it is the norm of an extensive mobilization in a war of each against each. And what is the modus operandi of bourgeois society? The fact that the entire individual, with all his abilities, his emotionality, his spontaneity and his body, must fully commit himself (must throw himself on the market?) ends not only in the unleashing of creativity and social competence. It is much more the case that the individual, with every fiber of his existence, is forced to plunge into the turmoil of war, making himself a tool of survival to such extent that he suffers the loss of his intrinsic, purposeless self.
This is not to say that Brazilian people are absolutely deprived of autonomous individuality or free will. It is rather that the same loss is observed in all societies across the globe, only the shapes this loss takes are different in each place, depending on historical and economic conditions.
Was it the colonial rulers, as introducers and alleged representatives of bourgeois society, who, by conquest, slavery and exploitation, were the first to break any social contract of respect and give economic and political expression to the double standards of bourgeois existence?
And who would claim that it is the Brazilian’s own fault? While importing commodities and labor that would enhance their life, the colonial masters exported in exchange their unsolved contradictions. This way, they managed to appease their own populations (“Look how living standards went up for everyone!” with a specific idea who that „everyone“ is) and without providing any idea how to come closer to solutions against the devastations our societies cause. This necessarily included a concealing of peripheral locations and with them the economic relations. Until this day, the colonial powers work hard to sustain this unequal trade. Meanwhile, colonialism successfully spread bourgeois concepts of subjectivity to cover the surface of the planet, not leaving a blank spot.
Jeitinho Brasileiro is an attitude that seems to emblematize the entrepreneurial subject and its readiness to perceive and snatch any opportunity that opens up to him. In this perspective, the world consists of a collection of opportunities. “The apples are in the trees. You only have to go and grab them.” Even if this view is partly imposed by severe poverty, it also poses an avant-garde to neoliberal flexibilization and the enforced technologies of the self. The pressure to perform is at the core of every „Gambiarra“ (kludge), with “performance” only occasionally having the meaning of a cultural form “that resists dominant norms of social control” (Jon McKenzie in “Perform or Else, 2001), but rather the other meaning of “organizational performance” linked to “efficiencies”. This double meaning of the term “performance” shows remarkable parallels with the double standards of bourgeois subjectivity.
The weathered facades of the 19th-century townhouses in downtown Rio de Janeiro provide a suitable stage for an avant-garde in self-dismantling of bourgeois society.
Irene Ferraz
Irene Ferraz
Helmut Batista
