Harun Farocki Retrospective


Following the opening of the exhibitions “Mit anderen Mitteln / By Other Means“, curated by Antje Ehmann und Carles Guerra at “neuer berliner kunstverein” (n.b.k.and “El Usman Faroqhi Here and a Yonder – On Finding Poise in Disorientation” at Savvy Contemporary this Wednesday, the comprehensive retrospective of Harun Farocki’s work for cinema and television starts tonight at Kino Arsenal. “Year by Year” and “Side by Side”, the two series that continue until the end of November, were curated by the Harun Farocki Institut together with Kino Arsenal (Stefanie Schulte Strathaus).

More information about tonight’s program and the films and TV productions that are screened in September is on the Arsenal’s website (here).

The website www.harunfarockiretrospektive.org provides an overview of the Harun Farocki Retrospective* which also includes the temporary Academy “Farocki Now” at “Haus der Kulturen der Welt” (HKW) and silent green.

Also today, at 5 pm, the exhibition “Harun Farocki und die Musik“ opens at Galerie Barbara Weiss.

* The Harun Farocki Retrospective is a project of the Neuer Berliner Kunstverein (n.b.k.n cooperation with the Arsenal Institute for Film and Video Art, the Harun Farocki Institut, the Harun Farocki GbR, the silent green Kulturquartier, the publishers Buchhandlung Walther König, Savvy Contemporary, and the Haus der Kulturen der Welt within the framework of the Berlin Art Week and is sponsored by the Senate Department for Culture and Europe.

September 15th, 2017, Event / Projects
Interface

Avery F. Gordon, in an interview conducted by Katherine Hite and Daniela Jara in Memory Studies:  “Non-participation is one modality of what I call being in-difference. Being in-difference is a political consciousness and a sensuous knowledge, a standpoint and a mindset for living on better terms than we’re offered, for living as if you had the necessity and the freedom to do so, for living in the acknowledgement that, despite the overwhelming power of all the systems of domination which are trying to kill us, they never quite become us. They are, as Cedric J Robinson used to say, only one condition of our existence or being. Running away, living apart, squatting, communing, feral trading, bartering, self-managed currencies, human, debt, labour, knowledge strikes, boycott, divestment, non-policing, throwing your shoe at an occupying president: the ways of non-participation in the given order of things are many, varied and hard to summarize. And they are taken up for a variety of reasons, including the failure or irrelevance of states and the US–European post–World War II social movement model.”

July 7th, 2020, Tom

Denise Ferreira da Silva via Canadian Art: “Visuality or rather visualizability—being available via social media and accessible through electronic gadgets—seems to have become the main (if not the sole) criterion for reality, which becomes crucial for the ethical-political demands for the protection of black lives, for state accountability and for justice. If that is so, the only way is through these conditions of representation. I mean, the creative move first takes the visualizable as it is, that is, as a twice removed re/composition (at the same time a live streaming, news reporting and documenting) of the scene of violence which only tells us that it happens. It exposes the excess that is the state’s use of total violence, of law enforcement as technique of racial subjugation, while simultaneously removing the black person (the father, the sister, the friend) out of the scene of violence and its visualization. It does so by restoring the dimensions of their existence that the camera cannot capture. That is, the creative move must protect (as an ethical gesture) the black person (keeping her obscurity) in the excess that is the very visualization of the scene of total violence.”

June 28th, 2020, Tom

Ajay Singh Chaudhary on the politics of climate change, via The Baffler: “One of the most common misconceptions concerning climate change is that it produces, or even requires, a united humanity. In that tale, the crisis in the abstract is a ‘common enemy,’ and a perfectly universal subject is finally possible in coming to ‘experience’ ourselves ‘as a geological agent,’ through which a universal ‘we’ is constituted in a ‘shared sense of catastrophe.’ The story I am telling you is different. In this story, there is no universal ‘we.’ Climate change is not the apocalypse, and it does not fall on all equally, or even, in at least a few senses, on everyone at all.”

June 23rd, 2020, Tom
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