Futuro Roseo (Journal of Visual Culture & HaFI, 47)
This is the forty-seventh instalment of a collaborative effort by the Journal of Visual Culture and the Harun Farocki Institut, initiated by the COVID-19 crisis. The call sent to JVC’s editorial board, and a wide selection of previous contributors and members of its extended communities, described the task as follows: “There is a lot of spontaneous, ad hoc opinion-making and premature commentary around, as to be expected. However, the ethics and politics of artistic and theoretical practice to be pursued in this situation should oblige us to stay cautious and to intervene with care in the discussion. As one of JVC’s editors, Brooke Belisle, explains: ‘We are not looking for sensationalism, but rather, moments of reflection that: make connections between what’s happening now and the larger intellectual contexts that our readership shares; offer small ways to be reflective and to draw on tools we have and things we know instead of just feeling numb and overwhelmed; help serve as intellectual community for one another while we are isolated; support the work of being thoughtful and trying to find/make meaning…which is always a collective endeavour, even if we are forced to be apart.'” TH
We bought some flowers, selecting each based on its color. We dismembered the bouquet in our studio, placing the flowers across the room to create a garden. Repositioning the lighting several times, trying out various compositions, the results appeared as the process developed. We archived the images on our hard drive.
It was February 20th, 2020. The news coming in from Wuhan was frightening but the general belief was that we, in Italy, were far enough away not to be touched by what was happening there. This idea, that the virus would only effect the other, someone somewhere far, collapsed in the following days. Swaying between scepticism and insecurity, underestimation and panic. Normality as we once knew it slowly disappeared once the general lockdown was announced.
Some weeks later, looking at the pictures we shot, we reconsidered that moment as perhaps an anticipation of what was to come.
The time of lockdown, could be understood as a slip of the tongue, a temporary delusion, a fissure in the wall. Like every wound, this one too leaves its traces. Like a camera obscura, it leaves an upside down image of the world outside, inside our precarious existence. We will not see this image until it is fully developed and fixed, its development as always, is in relation to time.
We have allowed this to become a state of normality, but in order to find our way out of this burning forest, we must stay awake and lucid, up until the very end.
BASTARDPRODIGE (V. Cozzarini, A. Tutta), Venice, August 26, 2020.
Atej Tutta is an artist and filmmaker based in Venice. From 2009 to 2014 he worked as an Associate Professor at the Academy of Fine Art in Venice. He also works as exhibition designer and has co-curated several transdisciplinary projects. In the field of performing arts, he co-authored a project rewarded at the 53rd Theatertreffen in Berlin. As a set designer and video artist he collaborates regularly with choreographers and theatre directors.
Valeria Cozzarini, based in Venice, works as a mixed media artist and filmmaker. She has won several awards including at the Cortinametraggio Film Festival and Expression Art Movie Film Festival. Most recently she collaborated as animator for a play directed by Vinko Möderndorfer.
January 5th, 2021, 02 / Rosa Mercedes
Sara Ahmed on the perfomativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”
November 7th, 2020, Tom
David Graeber (1961-2020) on What Would It Take (from his The Democracy Project. A History, a Crisis, a Movement, 2013, p. 193): “We have little idea what sort of organizations, or for that matter, technologies, would emerge if free people were unfettered to use their imagination to actually solve collective problems rather than to make them worse. But the primary question is: how do we even get there? What would it take to allow our political and economic systems to become a mode of collective problem solving rather than, as they are now, a mode of collective war?”
September 7th, 2020, Tom
T.J. Demos on why cultural practitioners should never surrender, via tranzit.sk: “For artists, writers, and curators, as art historians and teachers, the meaning-production of an artwork is never finished, never fully appropriated and coopted, in my view, and we should never surrender it; the battle over significance is ongoing. We see that battle rise up in relation to racist and colonial monuments these days in the US, the UK, and South Africa. While the destruction of such monuments results from and is enabling of radical politics, it’s still not enough until the larger institutions that support and maintain their existence as well as the continuation of the politics they represent are also torn down. This is urgent as well in the cultural sphere, including the arts institutions, universities, art markets, discursive sphere of magazines and journals, all in thrall to neoliberalism, where we must recognize that it’s ultimately inadequate to simply inject critical or radical content into these frameworks, which we know excel at incorporating those anti-extractivist expressions into further forms of cultural capital and wealth accumulation. What’s required is more of the building of nonprofit and community-based institutions, organizing radical political horizons and solidarity between social formations.”
August 21st, 2020, Tom