Presenting the Record of Relational Aesthetics: Bjørn-Kowalski Hansen/Håkki™ at Gallery Yujiro

Bjørn-Kowalski Hansen at Gallery Yujiro

Bjørn-Kowalski Hansen at Gallery Yujiro (that’s him in the middle).

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I popped over to Gallery Yujiro last week for the opening of their new show – the work of Bjørn-Kowalski Hansen and the Håkki™ project.

Håkki is essentially a brand and was created as an umbrella term to identify the products and activities relating to the artist’s work in the town of Ljungaverk in the heart of Sweden. Ljungaverk has been at the sharp end of the effects of globalisation – the major employer in the town closed fifteen years ago leading to the decimation of the community, as large numbers moved to more promising areas for work.

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CREATIVE JOURNAL—Mujeres Creando—Art and Political Activism

In Lab last week I was quite negative about the Bolivian feminist performance/action group Mujeres Creando1, mainly with respect to their relevance and effectiveness, but also with their translatability to the present state of affairs in Europe and particularly Britain.

This reaction was sparked by an anecdote about their presence at a conference last year where they performed and talked about their work. Apparently their presentation was greeted with a degree of scepticism by the audience as to it’s effectiveness when taken out of the Bolivian (or South American) context. The way the response was described, the audience were put off by the group’s less than academic style (given the context within which they were presenting), and the methods proposed as being those which Britain had seen from activist groups in the 80’s and 90’s and which had proved to have had little effect on politics and society in general.

After this we watched a video of one of Mujeres Creando’s performances in Bolivia. It took place in a public square, with a woman throwing pots of red paint (possibly blood) over the floor while haranguing the assembled crowd. Another member of the group, gaudily dressed as a caricature of someone from the upper-middle-classes (I think). The performance leads to the involvement of the police, performing a predictably heavy-handed eviction and arrest of the troupe. Much struggling and screaming ensues.

And here lies a problem with all works, it depends for it’s immediate effectiveness—it’s affectiveness?—on some knowledge of the context on the part of the viewer. Speaking personally, for this work I have only the vaguest idea about the background in Bolivia, about the treatment of female and/or gay members of their society. So my first contact with the piece lacks the necessary information for me to make anything of it (and given that I do not speak Spanish, I cannot gather anything from the dialogue), and I am hence only able to interpret formal aspects of the show, and relate what I am seeing to similar events I am aware of.

Is this a surmountable problem? In the context of the performance itself, is it a problem in the first place? The Performance only loses it’s context—it’s meaning—through the recording, so when performed I assume the piece works for it’s audience, and only by being mediated does it fail (at least on that front).

So what can be done to regain that context, if that’s all that’s necessary to make the piece work? At a very basic level, the video would need to include a lot of extra information to situate to performance within the social and political milieu, and this information would need to be tailored to a certain extent to the particular audience viewing the piece.

So what can be said about the reaction of the English audience to their work? Many will have no direct knowledge of experience of the situation in Bolivia, thus losing any possibility of an empathetic reaction. The performers at the conference may be able to engender an affective reaction through their engagement with the issues and ability to communicate with their audience.

So is this particular (lack of) reaction just apathy or a reasonable suspicion of this type of activism? Has performance of this type lost it’s effectiveness in Britain?

And what about it’s status as art? Is that relevant anymore? Does being classed as art neuter the work’s political aspirations? Again, does ‘art’ give the work some caché in Bolivia that is lacking in Britain? Have the British become inured to art? Is art not the place to make any kind of statement, if you want that statement to be taken seriously? Has the avant-garde tradition of épater le bourgeois been emasculated?

It’s very difficult for me to relate to what is undoubtedly a very serious situation in Bolivia. Using performance art to address it leaves me with conflicting emotions – on the one hand I can see that in it’s place it could have been effective; on the other I am repelled by the methods that seem to me to be embarrassingly ineffective. But of course, I am only thinking of them in relation to myself, one person’s reaction. Just because I do not react well, does not prevent the work from being effective with other people. I feel bad for being so negative now. I was being very limited in my thinking. I should ask myself what I would do in this situation.

  1. Mujeres Creando

“…potentiality: the power not to do this or that.”

This is what Agamben calls potentiality: the power not to do this or that. …It is one thing to be against all sorts of things in this world (global capitalism, the spectacle, biopolitics), but it is another thing to do (or not do) something about it. It is also understandable that we no longer think, like Marx, that we can change the world. But this is not to say that we cannot, like Rimbaud, change our lives. Don’t get me wrong: I am not making here the banal proposition that we need to become more ‘politically active,’ in the sense of signing petitions, marching in protests, voicing our opinions, voting, or, in the extreme and sad case, becoming actual politicians. I think that to interpret Agamben’s act as such a case of political activism or intellectual involvement (as I myself used to do) would be a grave misunderstanding. Agamben did not simply voice his protest against “biopolitical tattooing,” but he acted (or, more precisely, did not act) in a singular way. At this moment, words become deeds, deeds become words, and language is indistinguishable from life.



But I think that we need to see his act as an example, as a paradigm. Agamben did not let power penetrate his naked life. Instead, he simply took his way of life in his hands … and transformed it into power. This, I am here to argue, is what we all need to do with our lives, in a multiplicity of slow, small, and steady steps.

Quoted from Aviva Shemesh at Form of Life

Data Retention in the EU

I don’t consider myself to be particularly political – I’ve only recently begun voting and my short attention span means I find it difficult to keep up with political arguments. But the proposed Directive on mandatory data retention really strikes me as a worrying development.

Here’s a good article on the issues surrounding the directive that the UK, France, Ireland and Sweden are proposing. I agree with the conclusions of the piece. I think that this directive is an illegal and unworkable overreaction to the present perceived terrorist threats. I would go so far as to say it’s morally wrong. I’ve signed the petition and hope that it will influence those involved in debating it.

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