Friday, June 28, 2013
Όταν δια της πίστεως και της καλής θελήσεως, αλλά και από επιτακτικήν, αδήριτον ανάγκην δημιουργηθούν αι προϋποθέσεις και εκτελεσθούν όχι οικοδομικά, ή ορθολογιστικά, μα διαφορετικά τελείως έργα, εις την καρδιά του μέλλοντος, εις την καρδιά των υψηλών οροπεδίων και προ παντός μέσα στην καρδιά του κάθε ανθρώπου, θα υπάρξη τότε μόνον η Νέα Πόλις και θα ονομασθή πρωτεύουσα της ηνωμένης, της αρραγούς και αδιαιρέτου Οικουμένης. Άγνωστον αν η παλαιά, που εκτείνεται προ του ωκεανού στα πόδια του κατακορύφου βράχου που μοιάζει με το Τζέμπελ-αλ-Ταρέκ, άγνωστον αν θα εγκαταλειφθή, ή αν θα υφίσταται καν στα χρόνια εκείνα, ή αν, απέραντη και κενή, θα διατηρηθή ως δείγμα μιάς ελεεινής, μιας αποφράδος εποχής, ή ως θλιβερόν μουσείον διδακτικόν, πλήρες παραδειγμάτων πρό αποφυγήν. Εκείνο που είναι βέβαιον είναι ότι η Νέα Πόλις θα οικοδομηθή, ή μάλλον θα δημιουργηθή, και θα είναι η πρωτεύουσα του Νέου Κόσμου, εις την καρδιά του μέλλοντος και των ανθρώπων, μετά χρόνια πολλά, οδυνηρά, βλακώδη και ανιαρά, ίσως μετά μιαν άλωσιν οριστικήν, μετά την μάχην την τρομακτικήν του επερχομένου Αρμαγεδδώνος. Δεν θα εξετάσω τας λεπτομερείας..... .................... Αυτό που με ενδιαφέρει απολύτως-και θα έπρεπε να ενδιαφέρη όλους-είναι ότι η Νέα Πόλις θα ολοκληρωθή, θα γίνη. Όχι βεβαίως απο αρχιτέκτονας και πολεοδόμους οιηματίας, που ασφαλώς πιστεύουν οι καημένοι, ότι μπορούν αυτοί τους βίους των ανθρώπων εκ των προτέρων να ρυθμίζουν και το μέλλον της ανθρωπότητος, με χάρακες, με υποδεκάμετρα, γωνίες και Τ, μέσα στα σχέδια της φιλαυτίας των, ναρκισσευόμενοι (μαρξιστικά, φασιστικά ή αστικά),πνίγοντες και πνιγόμενοι να κανονίζουν. Όχι, δεν θα κτισθή η Νέα Πόλις έτσι, μα θα κτισθή από όλους τους ανθρώπους, όταν οι άνθρωποι. έχοντας εξαντλήσει τας αρνήσεις, και τας καλάς και τας κακάς, βλέποντες το αστράπτον φως της αντισοφιστείας-τουτέστι το φως της άνευ δογμάτων, άνευ ενδυμάτων Αληθείας-παύσουν στα αίματα και στα βαριά αμαρτήματα χέρια και πόδια να βυθίζουν, και αφήσουν μέσα στις ψυχές των, με οίστρον καταφάσεως, όλα τα δένδρα της Εδέμ, με πλήρεις καρπούς και δίχως όφεις-μα τον Θεό, ή τους Θεούς-τελείως ελεύθερα να ανθίσουν. Ναι, ναι (αμήν, αμήν λέγω υμίν),σας λέγω την αλήθειαν. Η Νέα Πόλις θα κτισθή και δεν θα είναι χθαμαλή σε βαλτοτόπια. Θα οικοδομηθή στα υψίπεδα της Οικουμένης, μα δεν θα ονομασθή Μπραζίλια, Σιών, Μόσχα, ή Νέα Υόρκη, αλλά θα ονομασθή η πόλις αυτή Ο κ τ ά ν α . Και τώρα ο καθείς θα διερωτηθή ευλόγως: Μα τι θα πή Οκτάνα; ............................. Και τώρα (αμήν, αμήν) λέγω υμίν : Οκτάνα, φίλοι μου, θα πή μεταίχμιον της Γης και του Ουρανού, όπου το ένα στο άλλο επεκτεινόμενο ένα τα δύο κάνει. Οκτάνα θα πή πύρ, κίνησις, ενέργεια, λόγος σπέρμα. Οκτάνα θα πη έρως ελεύθερος με όλας τας ηδονάς του. Οκτάνα θα πή ανά πάσαν στιγμήν ποίησις, όμως όχι ως μέσον εκφράσεως μόνον, μα ακόμη ως λειτουργία του πνεύματος διηνεκής. Οκτάνα θα πή η εντελέχεια εκείνη, που αυτό που είναι αδύνατον να γίνη αμέσως το κάνει εν τέλει δυνατόν, ακόμη και την χίμαιραν, ακόμη και την ουτοπίαν, ίσως μια μέρα και την αθανασίαν του σώματος και όχι μονάχα της ψυχής. Οκτάνα θα πή το "εγώ" "εσύ" να γίνεται (και αντιστρόφως το "εσύ" "εγώ" ) εις μίαν εκτόξευσιν ιμερικήν, εις μίαν έξοδον λυτρωτικήν, εις μίαν ένωσιν θεοτικήν, εις μίαν μέθεξιν υπέρτατην, που ίσως αυτή να αποτελή την θείαν Χάριν, το θαύμα του εντός και εκτός εαυτού, κάθε φοράν που εν εκστάσει συντελείται. Οκτάνα θα πή πάση θυσία διατήρησις της παιδικής ψυχής εις όλα τα στάδια της ωριμότητος, εις όλας τας εποχάς του βίου................. Οκτάνα θα πή εν πλήρει αθωότητι Αδάμ, εν πλήρει βεβαιότητι Αδάμ-συν-Εύα. ................................. Οκτάνα θα πή απόλυτος ενότης πνεύματος και ύλης. Οκτάνα θα πή παντού και πάντα εν ηδονή ζωή. Οκτάνα θα πή δικαιοσύνη. Οκτάνα θα πή αγάπη. Οκτάνα θα πή παντού και πάντα καλωσύνη. Οκτάνα θα πή η αγαλλίασις εκείνη που φέρνει στα χείλη την ψυχή και εις τα όργανα τα κατάλληλα με ορμήν το σπέρμα. .................................. Οκτάνα θα πή ό,τι στους ουρανούς και επί της γης ηκούετο, κάθε φοράν που ως μέγας μαντατοφόρος, με έντασιν υπερκοσμίου τηλεβόα, ο Άγγελος Κυρίου εβόα. ...............................
Aνδρέας Εμπειρίκος, Γλυφάδα, 20. 8. 1965
Tuesday, June 25, 2013
Friday, June 21, 2013
Ship overturned, 2013
wood, plywood, canvas, dust, soil, acrylic, oil, rubber, 160 x 85 x 25 cm
Squared -up sketch for the decorative elements of ship and flags to be erected over the pediment of the Admiralty 's site elevation in Mstislav Dobuzhinky's scheme, 1918
Thursday, June 20, 2013
As one of the consequences of the lingering process of corrosion of the rationalist assumptions of the Enlightenment project, in the last decades we have witnessed an attempt in different areas of the humanities to revive the central role rhetoric used to have in antiquity. Despite its political origins, however, the contribution of political theory to this important endeavor has only come of late, as more and more theorists have started to expose the rhetorical nature of politics in multiple manners: showing how it can be used to offer more sophisticated accounts of public deliberation, more attentive toward emotive aspects and contexts; or revealing it as an important manifestation of practical reason; or studying its presence in canonical thinkers and critical moments in the history of political thought; or finally, taking it as an inspiring source for a post-foundationalist emancipatory political theory. This variety of approaches testifies to the pervasiveness of the rhetorical dimensions in the whole realm of politics, from action to theory. The aim of this conference is to bring together scholars coming from disciplines such as political theory, philosophy, history, literature, or communication, to debate the multifaceted significance of rhetoric in politics and to explore new ways to incorporate a ‘rhetorical perspective’ in the study of political thought. Our hope is that this event could offer an important moment to assess and foster the still incipient revival of rhetoric in this area.
Keynote Speakers:Bryan Garsten (Yale University), Benedetto Fontana (Baruch College, CUNY), Marco Geuna (University of Milan), James Martin (Goldsmiths, University of London), Javier Roiz (Complutense University of Madrid), Eugene Garver (St. John's University), Kari Palonen (University of Jyväskylä)
Participants:Salvatore di Piazza (University of Palermo), Francesca Piazza (University of Palermo), Mauro Serra (University of Salerno), James David Hodgson (University of York), Lisa S. Villadsen and Christian Kock (University of Copenhagen), Katia A. Lima (University of Sherbrooke), Andreas Hetzel (University of Darmstadt), Annika Thiem (Villanova University), Sophia Hatzisavvidou (Goldsmiths, University of London), Maria Paula Lago (CEHUM), Nomi Claire Lazar (University of Ottawa), Marko Stamenkovic (Ghent University), Marina Lacroix (independent scholar) and Thomas van Neerbos (University of Amsterdam), Erik De Bom (KU Leuven), Olivia Leboyer (IEP Paris), Stuart Ingham (University of Exeter), Daniel Blanch (CIDEFA Intercultural Research Centre), Francisco Corrales (independent scholar), Russell Bentley (Southampton University), Larissa M. Atkison (University of Toronto), David Erland Isaksen (Texas Christian University), Henry Kelly (Trinity College Dublin), Steven Leddin (University of Limerick), Ozgur Emrah Gurel (University of Amsterdam), Juan Luis Conde (Complutense University of Madrid), Jesús Tovar (Autonomous University of Mexico State) and Carlos Moreira (Autonomous University of Baja California), Jorge Loza-Balparda (Complutense University of Madrid), Chris Tallent (Brown University), Geoff Bright, John Schostak (Manchester Metropolitan University) and Jill Schostak (independent scholar), Jonas Van Vossole (CES Coimbra / Ghent University), David Marshall (University of Pittsburgh), Neil Foxlee (University of Central Lancashire), Samuel Hayat (University Paris 8 / CRESPPACSU), Simon Lambek (University of Toronto), Daniel Schut (University of Amsterdam), Arnaldo M. A. Gonçalves (Portuguese Catholic University), José A. Colen (CEHUM), Attila Gyulai (Hungarian Academy of Sciences), Keith Topper (University of California, Irvine), Matthew Hoye (European University Institute), Don Paul Abbott (University of California, Davis), Neofytos Aspriadis (University of Piraeus), Athanassios N. Samaras and Dogani Myrsini (University of Piraeus), Alexandru I. Cârlan and Alexandra Zaharia (National University of Political Studies and Public Administration, Bucharest)
CEHUM – Grupo de Teoria Politica, University of Minho
June 21-22, 2013
Tuesday, June 18, 2013
Is signifier so mighty as to determinate the subject's destiny? In a certain way, psychoanalysts think so. However, the affair is not so simple. Between de unconscious determinism and the subjet, there is the dark and still undeniable mechanism of the subjectiv choice. In the end, what is destiny for psychoanalysis? The following story may help us to revisit this problem. Good Luck Mr. Gorsky True story: When Apollo mission astronaut Neil Armstrong first walked on the moon, he not only gave his famous “ one step for man, one giant leap for mankind ” statement but followed it by several remarks, usual com traffic between him, the other astronauts and mission control. Just before he re-entered the lander, however, he made the enigmatic remark “ Good luck Mr. Gorsky ”. Many people at NASA thought it was a casual remark concerning some rival soviet cosmonaut. However, upon checking, there was no Gorsky in either the russian or american space programs. Over the years many people questioned Armstrong as to what the “ good luck Mr. Gorsky ” statement meant but Armstrong always just smiled. On july 5, 1995 (in Tampa Bay Fl.) while answering questions following a speech, a reporter brought up the 26 year old question to Armstrong. This time he finally responded. Mr. Gorsky had finally died and so Neil Armstrong felt he could answer the question. When he was a kid, he was playing baseball with a friend in the backyard. His friend hit a fly ball which landed in the front of his neighbor's bedroom windows. His neighbors were Mr. and Mrs. Gorsky. As he leaned down to pick up the ball, young Armstrong heard Mrs. Gorsky shouting at Mr. Gorsky, “Oral sex! You want oral sex?! You'll get oral sex when the kid next door walks on the moon!”. True story!
Text by Gustavo Dessal
Six Possibilities for a Sculpture, installation view, La Loge 2013 - image: Isabelle Arthuis
In an art world of endless possibilities, can we talk about only six possibilities for a sculpture? Taking its title from a work by Hedwig Houben, this exhibition presents the work of five artists who embraces sculpture as an active force rather than static object.
Hedwig Houben and Jennifer Tee both employ sculpture and performance, but while Houben’s work explores her own thinking process from a conceptual and humoristic angle, Tee’s taps into more ethereal or mystical sources for her performances that combine dance and craft-based objects. Caroline Achaintre uses drawing as the starting point for her ceramic works and hand-tufted rugs, which bring together references to the applied arts and to shamanistic practices. Emmanuelle Lainé examines the intersection between the two- and the three-dimensional, creating large-scale images that blur the boundaries between object and subject, process and outcome. Robert Orchardson’s sculptures and installations take as their starting point the shifting meaning and appearance of theatrical stage sets, creating enigmatic yet eloquent forms.
Featuring several new works made especially for this site and occasion, the exhibition draws upon the history of La Loge - a former Masonic lodge, whose architecture is imbued with the materials and symbols of its former ritual use - to explore the totemic presence of sculpture.
A group show featuring Caroline Achaintre Hedwig Houben Emmanuelle Lainé Robert Orchardson Jennifer Tee.
Curated by Zoë Gray
La Loge, Brussels
X|A (Erick Carcamo, Nefeli Chatzimina) is organizing an international workshop of Advanced Architectural Design, part of an ongoing academic research, which introduces participants into contemporary discussions of formal exploration in Architecture and Art, through technical attainment of design and production.
WHALE Architects [Lyda Lycourioti& Iris Lycourioti], Kostis Velonis, Georgia Mavragani and Stefanos Ziras. Three Architects, a Visual Artist and a Director, will discuss on the X|A Theme 2013: “Kitsch Prothesis”
Friday 5th of July at 6pm @ The Benaki Museum, Athens
Wednesday, June 5, 2013
Central pillar of Saora house, Peddakimedi Maliaks, Orissa (also written Sora, they are an Adivasi - aboriginal - people of eastern India). It is a patrilineal culture whose marriage ceremony emphasizes the woman leaving her own kin, but the groom places offerings before the breasts of this ancestral woman-pillar. But they have free choice in marriage, and looser gender roles than the dominant culture. Also, most of the shamans are women, especially the funerary kuran, while the diviner-healers can be any gender. Entranced kuran hold dialogues with the dead on a daily basis. The dead become sonum, "spirit, deity, power," sometimes translated also as "memory". All this from Melinda Makai, "Shamanism Among the Soras" (2008), who writes, "The most important shamans are women: they also marry a sonum from the kshatriya caste of the Hindus (ilda) in the Underworld..." This spirit husband was once a living shaman, often related to the woman. This pattern of spirit marriage is common for both male and female shamans in many cultures.
Tuesday, June 4, 2013
Sunday, June 2, 2013
The transformation of the urban environment and our living spaces has become the primary strategy of Prime Minister Recep Tayyip Erdoğan’s AK Party and its stranglehold over the government and municipalities of Turkey.
These new urban policies have become a means of justifying segregation, neoliberal capitalist lifestyle, indebtedness, exploitation, racism, corruption, and a generalized state of exception that violates our human rights.
The Gezi Park occupation in Istanbul is a continuation of an urban movement that has transformed into a public movement. It is not only about protecting a green space against demolition for a new shopping mall and “reconstruction” of an “Ottoman” military barracks. It is a symbol of being together, of commoning in spite of our differences in Istanbul.
The month of April saw protests against the demolition of Emek Theater—a historical place that attracted people from different classes and environments over many years. In addition to political organizations, many opposition groups, neighborhood movements, and cultural movements were activated.
A few hundred people then occupied Gezi Park on 28 May. One of the organizers picked up a microphone and suggested that everyone meet each other. We turned our bodies and offered our hand, told each other our names, and met.
After police entered at 4am with tear gas and started to burn the tents, more people gathered in the afternoon of 29 May. At 5am on 30 May the police brutally attacked the gathering. People began to return at 9 that morning. By 10am on 30 May the public had gathered.
By the evening, thousands more people had arrived—not only other opposition movements, but even Islamic groups, football fans, and anti-authoritarian groups. The peaceful environment of reading books, singing, dancing, talking, eating popcorn and rice from street food vendors created a total environment of togetherness in spite of our differences. As Carlo Petrini has said, coming together in an unorganized way through meeting, getting know each other, and friendship, is vitally important for starting a movement.
After their brutal attack on 31 May, the police barricaded the park. When the public called for a press meeting to protest the attack and reenter the park, only a few hundred gathered, and I lost hope for a moment.
When we approached the barricade to try reentering, the police used force again with teargas and powerful water cannons. The attack continued until noon, as did the fight back.
The teargas is made from a strong chemical that disables you and renders you partially blind. Several people were injured. The luxury hotels around the park such as Divan Hotel let the protestors and activists inside and helped them.
People went to Taksim Square, which was partially under construction by the government to create a pedestrian walkway doubling as high ground for surveillance. The Taksim Square project was criticized and protested several times by many NGOs and organizations within Istanbul.
The peaceful protest that was only about sitting together at the entrance of İstiklâl—one of Istanbul’s main public streets—was attacked again around 1pm by teargas and water cannons. This time, the police began targeting individuals when they shot teargas canisters. They shot a teargas bomb into the Taksim subway station and closed the doors so that even children and babies in the subway were affected. This was the beginning of the chemical war against the citizens. Media coverage was silent, completely censored. On television you would find a demonstration of how to make risotto.
The 6th Administration Court of Istanbul suspended the Topçu Barracks Project—known publicly as the planned construction of a shopping mall at Taksim Gezi Park—before 5pm on Friday. We are not still sure what this means. It could mark either the success of our intervention into urban policy or a justification for detaining protesters. Meanwhile, some famous fashion brands and business communities have already announced publicly that they will have no part in any shopping mall built where “blood has been shed.”
Thus the public grew through İstiklâl and nearby districts until by 7pm the numbers reached into the thousands, and had spread to other districts such as the Anatolian side of Istanbul at Kadıköy. Police began again shooting teargas and flew helicopters over İstiklal, Beyoğlu, Tarlabaşı, Harbiye, Şişli. Facebook/Twitter and personal video recordings become the most important means of disseminating information.
The teargas formed a fog over Istanbul. From 7pm, the police began shooting plastic bullets. Around 10, we were told that more buses of police were arriving to block both parts of İstiklâl and the police were standing by for permission to use real bullets.
The hotels, hospitals, cafes, high schools, and other public spaces announced that they were accepting the injured. Shopkeepers offered lemon and medicine. All public squares were full until the morning. A public bus driver used his bus as a barricade against the police to protect the people who were attacked.
From the Guardian: “…amateur video footage showed Turkish military personnel refusing to help the riot police, as well as handing out gas masks to demonstrators. There were also reports that some of the police had switched sides and joined the protests.”
On Saturday morning people began to walk from the Anatolian side of the city by crossing the Bosporus Bridge. Other cities in Turkey rose up in full support of protecting a small green park against an authoritarian government for the right to “breathe” in the city. Cars and buses honked their horns in support.
The Hilton Hotel managers and staff were proud to host the injured, while its neighbor, the İTÜ Architecture Faculty Taşkışla, closed its doors to its own students. These students were the most active in the occupation of the park by affirming the emancipatory, oppositional role of architects and urban planners in a neoliberal city.
Around 2am people who couldn’t leave home because of children began a protest clashing kitchen tools such as pots and pans from their windows. The sound rose into the sky over the city and become the sound of urban Istanbul’s revival.