Ce Que Laurence Rassel Nous Fait Faire

A visual and text based investigation led by Moroccan artist Bouchra Khalili during many years following the traces left by the Mouvement des travailleurs arabes, a group fighting for the rights of the Arab workers in France at the turn of the 1970s. 

Khalili focused her attention on the theatre groups Al Assifa and Al Halaka who were created in this political environment. The publication unfolds from The Circle (2023), a video installation shown for the first time at the 15th Sharjah Biennale (2023), at Macba (2023) and at the Luma Foundation (in Arles in 2023-2024 and Zurich in 2025).

The book is published in conjunction with Bouchra Khalili's exhibitions as guest visual artist of the Festival d'Automne in Paris in 2025.

Texts by KJ Abudu, Bouchra Khalili, Mohamed Amer Meziane, Abdellali Hajjat ; interviews with Saïd Bouziri, Hedi Akkari, Smaïne Idri, Mustapha Mohammadi, Philippe Tancelin, Mia Radford, Lucas Yahiaoui.

The moral tale is a literary genre that was especially popular in Europe throughout the 18th century. As ways of being and doing were strongly tied to conventions assigned to social roles and genres, the rise of rationality and freethought, characteristic of this era, began re-organizing the so-called “natural order” of established patterns. Through fables and satires, moral tales expressed sharp critical views on the social relationships and hierarchies of the time, often using radical irony and cruelty, as in the tales of Jonathan Swift or of the Marquis de Sade, to decipher the untold rules at play in this early age of capitalism.

The works of the three artists invited to these Three Moral Tales are not that of moralists, but somehow assume a kind of moral dimension, as they present themselves as critical allegories. Joëlle de La Casinière, Ana Jotta and Anne-Mie Van Kerckhoven make use of fables and sometimes caricatures to observe and criticize the cruelty of human relationships. The “moral tales” narrated by these three artists scrutinize representations of evil, and mock hierarchies, traditions and social order. By doing so, they also follow up on a certain spirit of the iconoclastic avant-gardes of the early 20th century.

French artist Joëlle de la Casinière, Portuguese Ana Jotta and Flemish Anne Mie Van Kerckhoven have in common to pay no fealty to trends of contemporary art. Moreover, they fought unwaveringly throughout their respective careers the need to see their work being given an “official line”. Instead, they stood aside, went underground or remained indifferent to the twists and turns of the art market and institutions. They sometimes created surrogate characters, hid, or playfully modified their names to react to the branding of identity in the artworld, and to the imposed marginalization that they had to cope with as women artists, as did artists living in peripheral geographies. In a way, paradoxically, being marginalized encouraged a calculated versatility of media and styles, and the invention of an idiosyncratic vocabulary, while total freedom remained their one and only rule.

The work of Ceija Stojka (1933-2013) is considered today an invaluable testimony on the deportation and the holocaust of the Romani people during the Second World War. For the very first time, this publication considers equal to her graphic work the notes she wrote on the back of her drawings and paintings. Stojka's particular use of language, phonetically adapted from her knowledge of German, is here transcribed and translated into English, while giving access to both sides of her works.

Published on the occasion of the eponymous exhibition at Malmö Konsthall in 2021.

Ceija Stojka was born in 1933 in Austria to a family of Romani horse traders, the Lovaras. She was still a child when the nazi racial laws drove her into the hell of the concentration camps for 24 months. As a survivor, she covered up this trauma with a heavy silence for almost 40 years. In the 1980s, facing other tragic circumstances in her life, the denial of the Romani holocaust and the resurgence of extreme right-wing racist ideas in Austria, she felt an urgent need to testify. She wrote at first, then started to draw and eventually found her way by blending the two as a self-taught artist. She calls upon us, through her visions of childhood, to never turn a blind eye on what happened, and to remain vigilant as to what may emerge again. Ceija Stojka died in 2013 in Vienna.

Edited by François Piron.
Texts by Ceija Stojka, Noëlig Le Roux, Irka Cederberg.
Graphic design: Coline Sunier & Charles Mazé.

Eleven performance-based projects by Dora García, documented through letters, emails and other elements from the artist's private correspondence with various interpreters of performances, whether they were direct collaborators of simple spectators.

Edited and prefaced by François Piron, Steal This Book, a tribute to Abbie Hoffmann's pamphlet of the same name, is not a definitive attempt at rendering the pieces on which it is based; it calls for a free, active and contradictory reception, that of an open archive. Part epistolary novel, part rough screenplay and part user's manual, Steal This Book proposes a body of discussions, questions without answers and endless ramblings, in place of the critique's or the artist's voice. 

The book has also been presented in exhibitions as a Dora García sculpture meant to be stolen, but it can also be purchased in selected bookstores worldwide.

Contrary to the idea that would have art addressing the greatest possible number of people, Dora García (born in 1965 in Valladolid, lives and works in Barcelona), best known for her performance devices, is interested in what is enacted at the individual scale: in a radically conceptual form, at once accessible and elegant, she elects to transmit oddly coded messages, their ask being to bestir a specific relation with each and every visitor. Dora García is interested in everything that intervenes in the communication between an artist and his/her public: art no longer represents the world, but itself becomes a producer of realities often on the borderline of fiction and make-believe. It urges us to undergo experiences other than ordinary situations, at once simple and hard to grasp. 

Dora García has had solo exhibitions at the MACBA in Barcelona, the Reina Sofia in Madrid and the SMAK in Gent. She represented Spain at the Venice Biennale in 2011, and was a part of the Skulptur Projekte Münster 07, the Sydney Biennial in 2009, the Biennale de Lyon in 2009 and Documenta 13 in 2012.

Cet été j’ai rappelé un ami, Grégoire Devidal, pour lui demander de ses nouvelles depuis que nous sommes chacun·e parti·e d’Amsterdam où nous y avons partagé quelques années. Il m’a parlé d’un projet de podcasts avec Agathe Boulanger et Gwendal Raymond.

Ayant partagé des moments de vie, de création, de tension, de doutes et beaucoup de moments de travail, il m’est apparu comme une nécessité de proposer ce nouveau numéro de HOOT à ces trois artistes. La parole et l’écriture sont au centre de leur pratique et de leurs recherches. Je leur ai alors confié mon questionnaire habituel pour m’effacer de la trame de ces conversations et laisser place à une nouvelle forme de dialogue : celui qu'iels se partagent sans que je ne les écoute, sans que je n'intervienne. Iels parlent entre-elleux, se questionnent et se meuvent comme autant d’échos infinis sur des parois fluides. Leurs échanges m’ont évoqué ceux des personnages des Vagues de Virginia Woolf dans la manière dont ils s'interpénètrent, dont l’identité des orateur·rice·s valse et les échanges se relaient plutôt que se répondent.

Great is the Power of the Name considers the works of authors Elena Ferrante, Pauline Reáge, Karl Ove Knausgård, Colette and artist Lee Lozano. 

In 2016, when Anne-Mette had invited Signe to take on the role as editor of her text The Institute of Applied Speech, they both began reading Elena Ferrante's The Neapolitan Novels. They were specifically fascinated by the author’s use of pseudonym. Anne-Mette's Institute of Applied Speech was a tale of a fictive place, a pseudo-topos, and Elena Ferrante’s ideas about the pseudonym as a space for the writing itself was useful in thinking about fictive authorship. In a number of written interviews, Elena Ferrante unfolds the feminist perspective of her use of pseudonym. They were attracted by the idea that the author could avoid the biographical question; that she could disappear behind her own writing. 

To them, the artist Lee Lozano is the ghostly presence of hard-core moralist and humorous fuck-off art from another decade. During the course of her life, Lozano continuously reconfigured and gradually dissolved her own name, starting from Leonore Knaster ending up with E. Her work Boycott Women, in which she decides not to have any contact with women, expands the notion of feminist critique. 

Great is the Power of the Name publishes a readership interested in the position of the artist, and how it conditions the way we make art.

The theme was built around the idiom “VOSTOK”, the title given by Stéphanie Pécourt to her cycle dedicated to performative semantics, in which carte-blanches signed by guest curators at the Centre Wallonie-Bruxelles are deployed. Buried beneath several kilometers of ice, Lake Vostok acts as an invitation that both fascinates and refuses us. This sub-glacial lake on the edge of Antarctica, the largest identified, becomes the mirror-object of our desires and fears for the abyssal depths. The title of the program, Now I am a Lake, is taken from Sylvia Plath's poem Mirror (1961).

This booklet includes the scripts and texts of the performances, translated exclusively into French for the occasion, as well as images from the videos presented at the eponymous event. The compilation focuses on Sylvia Plath's poem Mirror, and includes an introductory text by curator Pauline Hatzigeorgiou. 

edited by SB34
graphic design by Raphaëlle Serres / Solid Éditons

Contributions by Signe Frederiksen, Pauline Hatzigeorgiou, Margaux Schwarz, Hagar Tenenbaum, Sylvia Plath & Eleanor Ivory Weber

Once more, an astonishing issue of OEI – a thrilling, compelling, stimulating feast of ideas regarding publishing and the book: the perfect big companion to read and hug in bed while the virus spreads outside.

Bringing together contributions from circa 130 publishing structures, publishing communities, magazines, small press endeavors, artists, poets, writers, editors, theoreticians, curators, scholars, and art bookstores, OEI # 86–87 reflects upon the challenges, pressures and possibilities of publishing and creating publics in different contexts and places in a time of far-reaching – economical, medial, political, social, technological – transformations.

The potential and the versatility of publishing open it to a diversity of practices and approaches in the arts, but as an eminently social form of art, a collective or micro-collective work with shared responsibilities, it is also a never-ending process of “crafting a variegated approach to how you create, publish, distribute, and build a social ecosystem around your efforts”, of trying to “build up and strengthen the community around these printed forms” (Temporary Services).

It is the conviction of OEI #86–87 that print has the power to play an important part in the construction of social spaces, of a social world. As Benjamin Thorel puts it in one of the essays in the issue, “conceiving of the dynamics of publishing as making publics as well as making things public is not a pun – insofar as the artists/publishers encompass, beyond the book itself, its possible ‘lives’, imagining the different spaces, and the different people, amongst whom a publication will circulate.” This is what Michael Warner has called “a public [as] poetic worldmaking”, implying “that all discourse or performance addressed to a public must characterize the world in which it attempts to circulate, projecting for that world a concrete and livable shape, and attempting to realize that world through address.”

This is also, as stressed by Annette Gilbert and others, what can make publishing such an active force, a force co-constituting texts and publications and publics. Indeed, with Michalis Pichler, it is tempting to say that in publishing as practice – perhaps more than in any other art field – “artists have been able to assert the aesthetic value of their own socio-politically informed concerns and to engage, often under precarious conditions, in cultural activities fully aligned with their political values.”

OEI #86–87 also includes sections on and with contemporary poetry from Canada; Fluxus publishing; Krister Brandt/Astrid Gogglesworth; Kalas på BORD (Öyvind Fahlström); Lars Fredrikson; Claude Royet-Journoud’s poetry magazines; Carl Einstein; Gail Scott; Ållebergshändelser; OEI #79: edit/publish/distribute!; “det offentligas försvinnande” and many many other things. [publisher’s note]

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