Stories of Wounds and Wonder

Partly a script, partly a personal voyage into the psyche of diseducation, this book happens, has happened and will happen on the 31st of October in a place called ‘The Palace of Melancholy’. In this temporal and spatial loop, the figure of Italian actor, author, director, philosopher, and public persona Carmelo Bene is summoned to hopefully be dismissed once and for all. Bene is looked at by the author reluctantly and yet resolutely through inner voices of dissent, shame and rebellion. He is imagined in gatherings that didn’t happen and read through an epistemology of contradiction. In Giannini’s company and support, Snejanka Mihaylova, Jacopo Miliani, and Arnisa Zeqo probe the walls of the Palace, looking for an exit.

Continuities and ruptures between the early Soviet (c.1917) and late state socialist (c.1980s) periods are examined through detailed discussions of a wide range of women’s artistic practices, including Liubov Popova, Varvara Stepanova, Tina Bara, Sibylle Bergemann, Věra Chytilová, Natalia LL, Dora Maurer, the Erfurt Women Artists’ Group, Běla Kolářová, Evelyn Richter, Zorka Ságlová, and many others. Featuring over one hundred images of works ranging from costume sketches and stage maquettes, to photographs and film stills, the book offers a sweeping study of over seventy years of women’s artistic production and is meant for any reader engaged at the intersections of feminist and (post-)socialist art histories.

Graphic design: Experimental Jetset
Managing editor: Megan Hoetger
Series editor: Frédérique Bergholtz
Copy editor: Janet Grau

An experiment in book making, which takes up the form of the LP record as a starting point for re-configuring the haptics of the printed book. Presented as a collection of unbound pages inside a gatefold record sleeve, the publication includes a pressed record, as well as written, visual and sonic contributions from scholars, poets, artists, choreographers and DJs.

Through the logic of the detail, each contributor imaginatively (re)produces Ernie Barnes’s iconic painting The Sugar Shack as an archive of personal histories and a universe of intergenerational connections. Held together as an album, it is a performance to be made at home, which invites readers/listeners to feel art’s histories and to be in them with their bodies.

d.a. carter with contributions by Taylor Renée Aldridge; Samiya Bashir; La Marr Jurelle Bruce; DJ Lynnée Denise, Jennifer Harge, Duane Lee Holland, Jr., William H. Mosley, III, Zoé Samudzi, S*an D. Henry-Smith, Melanie Stevens and Phillip B. Williams.

Writing Out Loud is a publication that brings together the transcriptions of eight lectures by the artist Jon Mikel Euba that were live translated from Spanish to English during the course Action unites, words divide (On praxis, an unstated theory) at the DAI. The lectures were delivered across the academic year 2014 – 2015 at the invitation of If I Can’t Dance. They sit within a larger writing-centred project by the artist that he has pursued for almost a decade, through which he aims to define a form of praxis that could evolve into a technical theory.

I went to the field; I became many.

Majnoon is an oil field in the global south. Majnoon is also the violence, and the state of mind that survives the violence. How can this be a field guide in any customary sense? Latitudes have been taken. Words are written in disrupted or troubled syntax. Rather, this book proceeds alongside a search for what many call emancipatory practice; to been acted in the field, where we feel most alive. The volume is divided into five parts, preceded by maps and legends. First in the sequence is a colour-coded soil map,“Majnoon and Hir Environs”, adapted from material originally published in 1960 by the Iraqi Ministry of Agriculture. It was the product—relic, really—of a brief era that saw fields and farmlands redistributed among labourers and peasants. Since then, the map has changed with the shifting substance of our earthly constitution; it pivots on the example of Majnoon. Any map is appended by its legends, and I rewrite them from the perspective of dismantling. A longish colour key unfolds with the likeness of a poem pursuing return, inspite of scorch and ruin. It should be mentioned that ‘hir’ recurs multiple times throughout the book as gender-nonconforming pronoun—suggestive, ambiguous, and, in my opinion, sufficiently sound for the moment. It is essential to keep needling the problem of language.

A second, simpler map charts water flow as casualty of upstream accumulation. Dams are borders, after all, and we are lousy with them; downstream is sentenced to the whims of an architecture whose gates are mostly closed. On the map, a symbol resembling a small, numbered page locates Majnoon as point of interest. A subsequent diagram also contains this motif—not for navigation through the field, butt hrough the book itself.

Archives on Show brings the potential of reformulating the social and political relevance of archives by curatorial means into focus.

Based on the specific properties, faculties and methods of curation, the volume highlights those techniques and strategies that deal with archives not only to make their genesis and history apparent but also to open them up for the future. The 22 different ways of dealing with archives testify to the curatorial participation in (re)shaping the archival logic, structures and conditions. As process-oriented, collective and relational modes of producing meaning, these curatorial practices allow for the alteration, reconfiguration and mobilization of the laws, norms and narratives that the archive preserves as preconditions of its power.

The contributions to this volume by artists, curators and theorists demonstrate approaches that curatorially insist on building other relations between human and non-human archival participants. Each is using the book to create a curatorial constellation that generates and forms new connections between different times and spaces, narratives, disciplines and discourses. Configured as a glossary, the positions assembled in this volume exemplify curatorial methods with which to treat the archive as site and tool of collective, ongoing negotiations over its potential societal role and function.

Contributions by Heba Y. Amin, Talal Afifi, Eiman Hussein, Tamer El Said, Stefanie Schulte, Strathaus, Haytham El Wardany, Julie Ault, Kader Attia, Roger M. Buergel, Sophia Prinz, Yael Bartana, Rosi Braidotti, Kirsten Cooke, Ann Harezlak, Alice Creischer, Andreas Siekmann, Octavian Esanu, Megan Hoetger, Carlos Kong, Iman Issa, Kayfa ta, Kapwani Kiwanga, Doreen Mende, Stefan Nowotny, Marion von Osten, pad.ma, Abdias Nascimento, Eran Schaerf, Magdalena Tyżlik-Carver, Françoise Vergès.

The continuation and culmination of a vast project, articulated between an exhibition and a symposium, imagined by South African curator Ntshepe Tsekere Bopape (Mo Laudi), inviting 17 artists from Africa and its diaspora and a group of researchers to evoke black aesthetics and propose an alternative vision of a world without borders.

In Zulu, imbizo means "gathering" which is called by the elders when there are communal problems so that everyone listens to each other to see how solutions can evolve. The book Globalisto. A philosophy in flux. Acts of an Imbizo is intended as a hybrid between a catalogue of the exhibition held at MAMC+ from 25 June to 16 October 2022 and the publication of the proceedings of the symposium held on 6 and 7 October 2022. The book is therefore in two parts.

The first part reports on Imbizo part 1: the opening, and on the exhibition curated by Ntshepe Tsekere Bopape (Mo Laudi) and Aurélie Voltz, director of MAMC+, which brought together artworks by seventeen artists: Sammy Baloji, Raphaël Barontini, Marie Aimée Fattouche, Sam Gilliam, Porky Hefer, Lubaina Himid, Arthur Jafa, Euridice Zaituna Kala, Samson Kambalu, Moshekwa Langa, Myriam Mihindu, Wilfried Nakeu, Otobong Nkanga, Josèfa Ntjam, Sara Sadik, Dread Scott and Gerard Sekoto. A 32-page glossy booklet follows the exhibition line-up, showing at least one reproduction of each artist's work. The playlist that was available to listen to in the first exhibition room has found its place in the book in the same way as a list of works—a flashcode link refers the person who wishes to read the book while listening to music.

The second part of the book, which is its main body, publishes a written transcription of the contributions of the speakers at Imbizo part 2: the symposium on "Art and (de)colonisation". You will find lectures by academics (Norman Ajari, Amal Alhaag, Christine Eyene, Elvan Zabunyan) as well as more visual essays, conceived as transpositions of performances (Jamika Ajalon, Elsa M'Bala) and a more oral proposition, a transcription of a podcast by the Piment collective that took place live in the MAMC+ auditorium. Three interviews introduce the proceedings. The first, with the curator Mo Laudi, is taken from a special issue of Le 1 Hebdo devoted to the "Globalisto" exhibition. The second is a continuation of the first, conducted by Aurélie Voltz, director of the MAMC+, who asks the curator about the follow-up to his project. The last is also a second publication, originally published in Le 1 Hebdo, in which journalists Iman Amhed, Laurent Greilsamer and Maxence Collin interview philosopher Achille Mbembé.

Contributions by Aurélie Voltz, Ntshepe Tsekere Bopape (Mo Laudi), Iman Ahmed, Maxence Collin, Achille Mbembe, Norman Ajari, Christine Eyene, Elvan Zabunyan, Jamika Ajalon, Amal Alhaag, Elsa M'Bala.

The bilingual book ‘Aesopica’ documents and extends Rūta Junevičiūtė’s research on the Aesopian language and the influence of political censorship to contemporary collective body, first presented in 2020 as the eponymous solo exhibition at the National Gallery of Art and as a permanent outdoor installation at the Rupert Art Center, Vilnius. 

Taking as a starting point the historical phenomenon of Aesopian language, which was widespread in Lithuanian culture during the Soviet era, and in parts of the Russian Empire as early as the 19th century, Junevičiūtė aims to investigate the interrelationship between generations, the gray zones of collective identity creation and the processes of (un)censoring the archives of our bodies.

Aesopian language – a term coined after Ancient Greek fabulist Aesop (gr. Aísōpos), is a type of cryptic communication system, where a text has several layers of meaning often contradictory to each other and which seek to convey official and subversive hidden meanings simultaneously. It is usually employed under conditions of omnipresent state censorship to communicate officially forbidden or taboo subjects and opinions. As a system it contains three members – an author, a censor, and a reader. It uses various modes of circumlocution and euphemisation, innuendo and poetic paraphrasing, which can also be seen as an aesthetic style. It has been advocated for artistic benefits as poetics of omissions, concealment, and travesty. On the other hand, it has been criticized as a sign of conformity and humiliation. In Lithuania, after the fall of the Soviet Union, it has been popularly regarded as a position of dissent, but such an interpretation received criticism from contemporary scholars. “Such a mode of expression is probably as old as censorship itself” – a historian told us.

Text contributors: Alfonsas Andriuškevičius, Edgaras Gerasimovičius, Rūta Junevičiūtė, Goshka Macuga, Anastasia Sosunova, Grėtė Šmitaitė, Tomas Venclova, Ana Vujanović

Language editors: Dangė Vitkienė, Aira Niauronytė, Gemma Lloyd

Translators: Alexandra Bondarev, Erika Lastovskytė, Justinas Šuliokas, Mantė Zagurskytė-Tamulevičienė, Aistis Žekevičius.

Illustrations: Rūta Junevičiūtė.