On the weekend of the German federal elections of 2021IIPM, NTGent, Schauspiel Köln and the School of Political Hope hosted together with #LeaveNoOneBehind and numerous organizations from all over the world a School of Resistance for a new politics of humanity and justice. How can the system of dehumanization, illegalization and exploitation of migrants in Europe be overturned? A manifesto signed by over 80 public figures and a joint fundraising campaign which supports human rights lawyers to bring responsible politicians and officials to court, explored new possibilities and potentials for the convergence of art and activism. Is art a future tool for survival for global citizens to become agents of change in times of crisis?
Milo Rau believes in staging and realistic representation in his theatre plays, while for his tribunals and trials or the General Assembly he invented what he calls „symbolic institutions“ – an open, often antagonistic gathering of opinions and conflicting thruths. Recent projects like The Revolt of Dignity or the School of Resistance tries to hack the economic and political systems by means of art, constructing what Milo calls „alternative micro-ecologies. In his talk, Milo will trace his path from theatre plays and trial projects like Orestes in Mosul or The Moscow Trials to symbolic institutions like The Congo Tribunal and General Assembly – the basis for his actual holistic approach in projects like The Revolt of Dignity or A filmschool for Mosul that he develops with various partners from the arts, civil society and politics.
co-design and deploy forms of creative disobedience since 2004. Consensus decision making and assembling is at the heart of this process, which is always entangled with radical movements and yet also has a foot in cultural institutions. Whether it was co-organising the horizontal processes of Climate Camps, transforming theatre stages into meetings to organise disobedience, facilitating the mass talk shops at Occupy London or at the zad of Notre-Dame-des-Landes, coordinating shared life and struggle against an airport and its world – the Labofii has tasted many flavours of assembling. This talk/film explores Labofii’s experience of these different contexts and ask how can artists use assemblies in the art world without becoming extractivist and loosing the powerful potential of reciprocal relationships to activist movements
Hospitality is first and foremost a social practice and can be situated in any place and become manifest in many ways. Hospitality is a design factor for buildings with rapidly decreasing relevance. Security, commercial value and hygienic measures are becoming the ruling flavours of our time. Many buildings that are designated to perform hospitality such as hospitals, airports, welcome centers, border posts, fair grounds, stadiums, governmental institutions or climate summit halls fail completely in this respect. We are surrounded by the multiplication of growing fortresses that strive to protect us from the rest of the world and the rest of the world from us. We can only steer against this trend if we make hospitality a spacial practice.
Antonio Negri is an Italian philosopher and activist. He has taught at the University of Padua, at the Ecole Normale Supèrieure and other European, American and Asian universities. His books have been translated into different languages and have established him as one of the most relevant thinkers at international level. Together with Michael Hardt he is the author of Empire (2000), Multitude (2004), Commonwealth (2009) and Assembly (2017). (2017). He is among the members of the international collective Euronomade.
form of the table, who sits at the table, and how to sit at the table, as well as manners of eating, talking, and sharing are all based on a politics of instituting everyday life and public space. “Turning the table” then is a matter of questioning hospitality and its politics around the table. Ulus Baker’s theory of intervals is based on the proximity between two things/subjects (that may or may not seem far from each other), and their participation in the existence of a total being. My talk will then focus what might constitute an architecture of proximities.
Architecture, as a biopolitical and normalizing technique, participates in constructing distinctions and categories. The work of architects oozes Cartesianism. It produces differential social spaces that either facilitate or prevent their encounter of bodies and their movement. For the work of architects often involves drawing abstract, assertive lines that define insides, outsides, ups and downs. Lines that support historical forms of exclusion, and discrimination. Yet, these capabilities, I would argue, could also be deployed to dismantle the boundaries that currently define, enclose, and exploit the world and the common interest; the boundaries on compassion; the compartmentalization and instrumentalization of relations. This, in turn, requires imagining other architectures to come. A non-Cartesian architecture that might not be designed to quantify, control, categorize. An architecture difficult to describe under dual categories. An architecture for the encounter and assemblage between animals, humans, plants, machinic and inanimate beings. An architecture of radical hospitality.
e category of environmental justice, understood as the milieu able to organize and comprehend intersectional struggles (social and racial justice, gender justice, antispeciesism). With regard to the concept of “assembly as strategy”, it is discussed the opportunity for climate justice movement to assemble in order to avoid neoliberalism’s reactionary push towards the so called green economy or sustainable development. Paradigm’s shift towards common care, anthropocentrism criticism and freedom with solidarity is the reference point of climate justice movements and such are premises that might reply to the need for abiding revolutionary institutions.
the necessity to rethink the elitism and whiteness nurtured by the Finnish art field and the need to be independent but still engaged and the need to have spaces where failure is embraced as a counter normative actions. Often this led to the creation of what Okwui Enwezor calls ”parallel economies of artistic productions”, as opposed to “alternative spaces”. In such productions, collective knowledge-based practices are used as a strategy to both challenge and unify the field of art.
B6112 is an anti-capitalist, queer-feminist, anti-racist, transmedial theatre production by the artist collective Staub zu Glitzer (dust to glitter). It was established on September 22nd 2017 with the occupation of the Volksbühne am Rosa-Luxemburg-Platz in Berlin and is not over yet. With and within this artwork, specific demands are made on theatres as institutions: overcoming bourgeois exclusivity, the radical opening of space for a self-organization process and the collective, participatory development of a new city- or state theatre model. It is not enough to designate a small group of people as collective directorships and to appoint them to managerial positions. In addition to egalitarian wage policies, there has to be a fundamental discussion about who is entitled to a theatre stage and who the final decision maker should be in this respect. Berlin’s free space and project-room culture is dying out and one approach is to demand tax-financed institutions for self-organization, although and precisely because this does not correspond to the self-image of these elitist cultural areas. As a place founded by organized workers, the Volksbühne should play a pioneering role in the discourse of participation, anarchist organization, and anti-fascist engagement.