Mai 2016
27.05.2016 -
2016 / 201605 / Ausstellung
New Buenos Aires
Anne Brand Galvez, Marie Carangi, Damian Christinger, Jonathas de Andrade, Distruktur (Melissa Dullius and Gustavo Jahn), Luciana Freire D'Anunciação, Mariano Gaich, Oscar Gardea Duarte, Pascal Häusermann, Silvan Kälin, Cristiano Lenhardt, Jso Maeder, Ana Roldán, Dimitrina Sevova, Lena Maria Thüring, WORMS Künstler_innengruppe

Juni 2016
2016 / 201606 / The Artist as The Curator as The Artist
The Artist as The Curator as The Artist
(The Art of Curating or How about a Paracuratorial Turn?)
Saman Anabel Sarabi
Alex Wissel

Anabel Sarabi, Alex Wissel

Friday, 27.05.2016
18:00h -
Sunday, 26.06.2016


2016 / 201605 / Ausstellung
New Buenos Aires
Anne Brand Galvez, Marie Carangi, Damian Christinger, Jonathas de Andrade, Distruktur (Melissa Dullius and Gustavo Jahn), Luciana Freire D'Anunciação, Mariano Gaich, Oscar Gardea Duarte, Pascal Häusermann, Silvan Kälin, Cristiano Lenhardt, Jso Maeder, Ana Roldán, Dimitrina Sevova, Lena Maria Thüring, WORMS Künstler_innengruppe

Flyer for the exhibition. Design: code flow.

A group exhibition project with
Jonathas de Andrade, Anne Brand Galvez & Company, Mariano Gaich, Óscar Gardea Duarte, Pascal Häusermann, Silvan Kälin, Cristiano Lenhardt, Jso Maeder, Ana Roldán, Lena Maria Thüring, WORMS Künstler_innengruppe,

and performances by Anne Brand Galvez & Company, Marie Carangi, Distruktur (Melissa Dullius & Gustavo Jahn), Luciana Freire D'Anunciação, Ana Roldán.

Curated by Damian Christinger and Dimitrina Sevova, co-curated by Silvan Kälin.

Friday, 27 May 2016 - Sunday, 26 June 2016

Vernissage: Friday, 27 May 2016 at 18:00h
Skype performance at the opening, Porosidades do espaço temporalizado [Porosities of a temporalized space] by Luciana Freire D'Anunciação;
20:00h Performance Cerati a la Cumbia by Anne Brand Galvez & Company.

Sunday, 29 May 2016:
17:00h Door opening
17:30h Artist talk and screening of a selection of his works by Cristiano Lenhardt.
19:00h Skype performance Teta Lírica [Lyric tits] by Marie Carangi.
20:00h Screening program The Uprising of the Body curated by Silvan Kälin.

Sunday, 5 June 2016: Performance / screening Éternau Alterstereo by Distruktur (Melissa Dullius & Gustavo Jahn).

Date to be announced: Performance Tourists by Ana Roldán.

Artist Talks and further events to be announced.

New Buenos Aires NoW and Therefore!

New Buenos Aires has a peculiar mobile and turbulent geography that designates neither a particular place nor a particular time. It is an event, i.e., an atmospheric function of the exhibition. It can exhibit itself. Events are exhibitions, wrote the old philosophers Gilles Deleuze and Félix Guattari in their late work What Is Philosophy? They see the potentiality of the event becoming an exhibition, making the concept visible, setting up various displays and the “exchange of ideas,” a zone de voisinage that can be offered to the viewer.

New Buenos Aires is not a thematic exhibition. It embodies an extra-subjective assemblage by the participating artists with their heterogeneous practices in the drift of a new conceptual wind that blows with necessary slowness and immediate urgency to express the practical dimensions of de-colonizing thought at a time of environmentalist discontent, of changes in the intellectual climate of global transformation in a new, ecologically oriented history of capitalism in the ‘age of capital’ – with the dilemma of global art, or the art of the Capitalocene, as the work of art is a work of opinion. The exhibition display confronts the epistemic violence of ‘big history’ to create a counter-space of ecological justice, in a labyrinth of ‘wonderful and messy tales’ and other, equally enigmatic multiplicities – a labyrinth alive with the movements of crowded people, and other creatures.

Excerpt from the curatorial text by Dimitrina Sevova.

New Buenos Aires, 20th of September 2048

Dear Osmond

This letter reaches you three days ahead of the official investigation as a personal favour, a gesture of treachery (you so much admire in the classics), and as proof of a friendship that has connected us for more than thirty years.

The official document will state, as always, nothing, and I thought that you might be interested in my personal thoughts and insights, as this case contains everything that you and I find interesting.

When a cult of this extreme persuasions scrambles to protect a ship at all costs, that is for all purposes of the sane mind completely useless (it is not fit to be put on water for example) then the authorities will want answers, as you know, and when the case is as it is, they will even call upon an arcane archaeologist as myself.

Excerpt from the curatorial text by Damian Christinger.

Jonathas de Andrade

Pacifico [Pacific]
Super8 transferred to DVD, 12 minutes

Jonathas de Andrade, Pacifico, 2016. Video still.

Jonathas de Andrade, Pacifico, 2016. Video still.

A massive earthquake erupts over the Andes, detaching Chile from the South American continent. As a consequence, the sea returns to Bolivia restoring its lost coastline, Argentina gains coasts with both the Pacific and the Atlantic oceans, and Chile becomes a floating island adrift in the seas.

Anne Brand Galvez & Company

Cerati a la Cumbia

Mariano Gaich

Prosthesis & Fetish – The Journey of Exoticized Reason

Mariano Gaich, Prosthesis & Fetish – The Journey of Exotized Reason.

During centuries of hegemonic reason and global trade’s domain, a utopian world shaped by travelling in the quest for unknown paradises – the “exotic,” “alien” or “outlandish” – depicts a transparent, crystalline display through which (un)material human production can be watched and therefore classified.

These “exotic” objects of adoration get appropriated by an entire fetishistic web that – after creating divisions in nationalities – reproduces cultural and national identities as merchandises, from raw material to goods such as art. Exoticism becomes marketing and promotion.

These same objects, wherever you might find them, in a ship, a storage, in a museum or even a library with travel novels in a XIX century fashion or contemporary science fiction ones, are placed in a way that a whole juxtaposition of different times and spaces suggests a heterotopic entity with its dystopic side of uses and abuses by a large (post)colonial history.

The installation inverts the logic of capitalistic reason, understood as a vessel of accumulation: crystalline displays become un- and over-exoticized at the same time, showing a narrative of decolonization, rests and remains, traces of past, present and future ongoing greediness.

Flaming Prostheses for Autonomy and Mutation (Ritual Manifesto)

Mariano Gaich, Flaming Prostheses for Autonomy and Mutation (Ritual Manifesto).

Action, ritual of manifestation, an installative Manifesto, incorporating prostheses with body, escaping from genderification, categorization and slavery, racism, (post)colonial abuses.
Breaking chains and mutating DNA chains, to a diversity of “in-betweens” becoming fluidity, autonomy.

Óscar Gardea Duarte

Information forthcoming.

Pascal Häusermann

Sketches of a Gringo
24 papers, watercolour on Xerox, A3, 2015

Pascal Häusermann, Sketches of a Gringo, 2015.

In 1831 the German engraver and drawer Moritz Rugendas travelled to Brazil in the frame of the expedition of Freiherr von Langsdorff, where he documented landscape, culture and habits of the people in hundreds of drawings. Back in Europe, he could publish the work, which became very famous under the name “Voyage pittoresque dans le Brésil”, with the help of Alexander von Humboldt. The photocopies of a copy of a original print of that book from the public library Zentralbibliothek Zurich became a sort of a diary during my residency in São Paulo in spring 2015.

It is a documentation about the daily confrontation and identification with Brazilian culture, the ambivalence between the European heritage coming from the colonial past, and the strangeness of this “new” culture, a mix with indigenous and African roots.

The gesture to overdraw the erstwhile documentation contains an assumption that the guilt coming out of the colonial conquest can be assimilated by superimposing one's experiences on the historical events. Meanwhile, history keeps on being present. It has been put on the backburner through a new personal perception.

Silvan Kälin

Animated video

Silvan Kälin, Mormaço. Video still.

Silvan Kälin, Mormaço. Video still.

A climatic situation of heat and humidity, the everyday life of a tropical city in which the machines and the sweat of its inhabitants mingle, forming unexpected gardens.

The Uprising of the Body

Screening program curated by Silvan Kälin, 29 May 2016

Performance expresses itself as a need of bodily manifestation against an inescapable, given reality.

Cristiano Lenhardt


Cristiano Lenhardt, Polverosa. Video still.

Electronic supernatural phenomenon magnetizes two bodies and brings them close.

Jso Maeder

Werkgruppe Fig. - Speicher
seit 2012 - in progress

Jso Mäder, Werkgruppe Fig. - Speicher, work in progress since 2012.

Das modell der „zivilgesellschaft“ erscheint im zeichen der heutigen kapitalistischen plankultur in hinblick auf eine gedankliche oder künstlerische autonomie in konfigurationen institutionaler leitsysteme blockiert; *) das moderne programm, im grunde die gesellschaftliche eigenprojektion als ein kanonischer bezugs- bzw. bewusstseinshorizont, im leerlauf in systemischer einrichtung. – Zyklomoderne (Demuth), bestenfalls noch ideologische reproduktion als soziales monument und als moment abstrakter dominanz.

Die letzte historische möglichkeit der moderne entspräche daher der art nach einer matrix abstrakter dominanz, 'modern' rein noch aufgrund der in ihrer sprache sowie deren textuellen zirkularen mittelbaren progammatik, - selbstverständigung, interpretament in der konstanten umwälzung und modifikation eines zwanghaften korrelats der chiffren und zeichen.

• Daher frage nach dem capital fixe, einem 'wissen' im motiv des auf|bewahrens/be-haltens: archiv/speicher unter den voraussetzungen abstrakter dominanz.
Wenn die moderne sich ideologisch eine kontinuität in der kanonischen setzung eines gesellschaftlichen erwartungshorizonts gibt, während die 'gesellschaftlichen lebens-prozesse' und praxen sich hingegen provisorisch, unter produzierten bedingungen als jeweilige modalitäten der produktion realisieren - wie, anhand welcher kriterien und welcher 'formen', lokalisiert, reflektiert 'gesellschaft' sich dann im verhältnis zu ihrem historischen entwurf? - Und insbesondere: wie bezeugt, quasi belegt oder dokumentiert sie sich hinsichtlich des ihrer eigenbehauptung immanenten kulturellen leistungsan-spruchs, wenn der prozess unablässiger verfremdung (titel 'wachstum/fortschritt') eines
je gültigen oder bestehenden die 'lebenswelt' kennzeichnet?
Und noch konkreter: Wie funktioniert (sofern überhaupt) hierbei kunst im rahmen der abstrakten programmatik einer vergesellschaftung, gerade unter gesichtspunkten ihrer impliziten logik des (sozialen aus-)tauschs?

*)>>> Indem 'produktion' nicht allein eine erzeugung von waren meint, sondern sie durch ihre bedingungen zugleich muster und mittel eines herrschenden wissens ('general intellect') fabriziert, festschreibt, ist sie strukturelle kraft in gesellschaftlicher formation. Auch i.s. der legitimation deren herrschaftlicher dispositve oder der politischen massgabe, da im rahmen systematischen wissens ('knowledge'), d.h. mitunter, einer universitär-disziplinären, institutionellen wissenschaft, die 'produzierte Produktivkraft eines wissens in gesellschaftlicher funktion' abstrakt, als formular einer sprachlich-textuellen oder zeichenhaften ebene reproduziert ist. I.s. eines hintergründigen reglements des 'capital fixe', als momentum abstrakter dominanz, fungiert die produktion im beziehungsraster (cf. (aus-)tauschabstraktion) des vergesellschafteten lebens gleich einer äusserlichen, objektiven gegebenheit.
cf. hierzu, im rekurs auf Marx' 'Grundrisse' (wie hier zitiert, insbesondere das Maschinenfragment (MEW, Bd. 42)), nebst dem späteren werk Althussers:
– die analysen Antonio Negris und Maurizio Lazzaratos, sowie weitere schriften zur theorie des postoperaismus.
– ausserdem konzept der 'wissensgesellschaft' (Lane, Bell), als ablösung industrieller waren- durch spezifische wissensproduktion i.s. einer ressource der wertschöpfung.

Under the sign of today’s capitalist plan culture in view of an intellectual and artistic autonomy the model of “civil society” appears blocked in configurations of institutional control systems; *) the modern program, which consists at bottom of the social self-projection as a canonic horizon of reference and consciousness, running idle in a systemic facility. Cyclomodernity (Demuth), at best ideological reproduction as a social monument and a moment of abstract domination.

The last historical opportunity of modernity would thus correspond in kind to a matrix of abstract domination, remaining modern only on the basis of the program mediated by its language and its textual circulars – self-understanding, a key to interpretation in the constant upheaval and modification in the forced correlation of codes and signs.

• Hence the question of fixed capital, a knowledge in the motif of retaining/holding on to: archive/store under the conditions of abstract domination.
If modernity claims for itself a continuity in making canonical a social horizon of expectations while the social life processes and practices on the other hand are realized provisionally, under produced conditions, as the respective modalities of production – how, according to what criteria and what forms, localized, is society reflected in relation to its historical blueprint? – And, especially: how is it testified, quasi proven or documented in view of the cultural claim to performance inherent to its self-affirmation, when the process of unrelenting alienation (title growth/progress) of the respectively valid or established, characterizes the living environment?
Even more concretely: How does art function (if at all) in the framework of the abstract program of a socialization, especially from the point of view of its implied logic of (social ex-) change?

Translated from German by Alan Roth

*)>>> As ‘production’ intends not only the production of goods but through its conditions at the same time the fabrication and perpetuation of the patterns and the means of predominant knowledge (‘general intellect’), it is the structural force of societal formation. Also in the sense of legitimizing its social dispositifs or political conditions, since in the framework of systematic knowledge, i.e., a sometimes universitarian-disciplinary, institutional science, “the powers of social production [that] have been produced, not only in the form of knowledge, but also as immediate organs of social practice, of the real life process” are reproduced abstractly, in the formula of a linguistic-textual or semiotic plane. In the sense of the hidden rule of fixed capital, as a moment of abstract domination, production acts as a quasi-external, objective factor in the pattern of relations (cf. abstraction of exchange) of socialized life.
cf. with reference to Marx’s Grundrisse (as quoted here, especially the Fragement on the Machines, as well as the later work of Althusser:
– the analyses by Antonio Negris und Maurizio Lazzarato, as well as other writing on the theory of post-operaism.
– also the concept of society of knowledge (Lane, Bell), as the displacement of industrial production of goods by specific knowledge production in the sense of a resource adding value.

Ana Roldán

Negative Bodies (The Utopic Body)
30 x 32 cm

Withering Paradisiaca
Table, glass table top, banana flower
65 x 70 x 100 cm (table), flower size variable

Ana Roldán, Withering Paradisiaca, 2014.

This is boring. No, it's not.
2016, 25 x 15 x 5 cm

Ana Roldán, This is boring. No, it's not. 2016, 25 x 15 x 5 cm

Vanilla Overseas

Performance (date to be announced)

Lena Maria Thüring

Future Me

HD Video, single channel, 16:9, colour, sound, 11 min 45 sec, German subtitles

Lena Maria Thüring, Future Me. Video still.

Lena Maria Thüring, Future Me. Video still.

Die künstlerische Arbeit Lena Maria Thürings beginnt häufig mit Gesprächen, die sie mit anderen führt und zu Texten und Videofilmen weiterverarbeitet. Dabei interessiert Thüring die Frage, wie man anhand individueller Geschichten über gesellschaftliche Systeme und die ihnen zugrunde liegenden Konstruktionen nachdenken kann. Im Rahmen der Education Projekte lud das Museum für Gegenwartskunst die Künstlerin ein, um gemeinsam mit Schülerinnen und Schülern ein neues Werk zu produzieren. In Zusammenarbeit mit der Künstlerin verfassten die Schülerinnen und Schüler ihre Memoiren - von der Geburt bis zum Tod. So entstand eine Reihe semi-fiktiver, teils erfundener, teils autobiografischer Texte, in denen die Grenze zwischen Dokumentation und Fiktion berührt wird – zwischen Erinnerung und Inszenierung. Die Texte wurden anschliessend bearbeitet, verdichtet und verfremdet. Das Resultat dieses Prozesses ist ein Skript, das den Ausgangspunkt für einen Videodreh bildet. So entsteht ein Film, der Züge eines Musikvideoclips hat. Die teils tänzerischen, teils kämpferischen Choreografien und Inszenierungen vor der Kamera füllen die Bildebene. Die von den Schülerinnen und Schülern gesprochenen Memoiren erscheinen als Offstimmen auf der Tonebene – ein polyphoner Sprachteppich im Rhythmus der Bilder.

Søren Grammel, Museum für Gegenwartskunst Basel, Switzerland

Lena Maria Thüring’s art often grows out of conversations with others she translates into texts and videos. Thüring’s guiding question is how individual stories can help us think about social systems and the constructions that underlie them. As part of its Education Projects series, the Museum für Gegenwartskunst invited the artist to collaborate with high school students on a new work. She led the students in a workshop in which they wrote their memoirs, from birth to death, producing a series of semi-fictions: partly invented and partly autobiographical texts probing the boundary between the documentary and fictional registers—between recollection and dramatic imagination. Edited for greater density and added effect, the texts served as the basis for a script used in a subsequent video shoot. The result is a film that bears the hallmarks of a music video. The choreographies and dramatic scenes staged for the camera burst onto the screen with a mix of dancelike grace and combativeness, while the soundtrack features the students’ own offscreen voices reading their memoirs—a polyphonic verbal fabric in the rhythm of the images.

Søren Grammel, Museum für Gegenwartskunst Basel, Switzerland

WORMS Künstler_innengruppe

timewheel-oracle for feminist politics of complexity

on selected dates a one-minute oracle will be transmitted to corner college on midday and midnight. concrete dates will be announced soon.

The one-minute-oracles will act as a call to joint memory, acknowledging the past, present and future in its message and its repetition. This unrehearsed repeated channeling will mimic time, imprint a memory of a transtemporal place and be a gesture towards a collective déja vu.

The recorded one-minute oracles will be available as documentation in the exhibition, and as materials on the Corner College website.

Transmission dates:

26 May midnight
27 May ­midnight
3 June ­midnight
4 June ­midday
5 June midday
8 June midnight
11 June ­midday
13 June ­midnight
18 June ­midnight
20 June midday
23 June midnight
26 June midday

Luciana Freire D'Anunciação

Porosidades do espaço temporalizado [Porosities of a temporalized space]

Skype performance at the opening

Carolina Bergonzoni and Luciana Freire D'Anunciação, An empty house (full of air), Vancouver Fringe Festival, September 2015. Photo: Ash Tanasiychuk.

The project Porosities of a Temporalized Space is a durational performance that plays with time-space possibilities in order to question the way we perceive the chronological time. How can one use the body to temporalize the space or spacialize the time? Possible answers will come with my proposed action: the repetition of gestures. In a defiant way towards the success of such failure driven action, I will subject my body into the gesture repetition exhaustion, and with it I will be open to accidents and its continuous potencial to change the gesture. I will consider everything around me as stimuli, be it the the city sounds, the architecture and objects within the space. Hence I will consider my body a porous entity, which both accumulates and let go experiences and time-space stimuli. In a subtle way the perfomance will go through changes that will be perceived accordingly to the relation which audience member will create within the time spent with the performance.

Distruktur (Melissa Dullius & Gustavo Jahn)

Éternau Alterstereo

Performance / screening on Sunday, 5 June 2016
2 X 16mm, digital sound | Brazil, Germany | 25min | 2011

Distruktur (Melissa Dullius & Gustavo Jahn), Éternau Alterstereo. Poster.

Distruktur (Melissa Dullius & Gustavo Jahn), Éternau Alterstereo. Video still.

Éternau Alterstereo is a performance by Distruktur in the finest tradition of expanded cinema: a dual 16-mm projection accompanied by a collage soundtrack.

The juxtaposition of the 2 screens affects the viewer experience and the images in different ways such as echoing, mirroring, or complementing. Visual stereo hi-fi. The use of distortion lenses during the projection can be applied to invade the projection space beyond the screen's surface.

The soundtrack comments and adds new layers to the images involving the audience in a warm tempest of sound.

The "filmperformance" revisits and multiplies the short film Éternau, a colorful tropical fantasy that pays tribute -not without irony- to genres and clichés of the XX century cinema, eccentric film stars, exoticism and orientalism, by reproducing and reinventing this imagery from a timely and spatial distance.

All the 16mm footage used in the performance was shot in studio and locations in south Brazil between 2004 and 2006. Éternau screens regularly all over the world in film festivals, museums, art spaces and cine-clubs since 2006.


FILMESPERFORMANCE | Academie Minerva Beeldende Kunst & Vormgeving| GRONINGEN

WE ARE ANIMALS | Austellungsraum, Bilingua e.V. | BERLIN

LEERSTAND . 012 / 13 | Kitev | OBERHAUSEN

TUDO È Guest Nation Brazil | Ex-Esattoria | FLORENCE

Marie Carangi

Teta Lírica [Lyric tits]

Skype performance on Sunday, 29 May 2016

Marie Carangi, Teta Lírica. Video still.

Marie Carangi, Teta Lírica.

Teta Lírica é uma performance que envolve a relação de atrito entre o movimento do corpo e o instrumento musical theremin. Esse instrumento possui uma antena que emite um campo vibracional no ar, onde as notas musicais se distribuem reagindo à proximidade do corpo. Enquanto o corpo se sacode, as tetas balançam tocando aleatoriamente as notas nesse campo gerando sons. O grau de aproximação entre tetas e antena, associado à velocidade de movimento, gera picos de agudo variáveis, resultando num canto lírico estridente.

Lyric Tits is a performance that involves the frictional relationship between the movement of the body and the musical instrument theremin. This instrument has an antenna that emits a vibrational field in the air, where the notes are distributed reacting to the proximity of the body. As the body is shaking, the tits swing randomly, playing the notes in this sound-generating field. The degree of proximity between tits and antenna, combined with the velocity of the movement, generates peaks of variable pitch which result in a strident lyrical song.

A kind of palimpsest
by Petra Elena Köhle & Nicolas Vermot Petit-Outhenin
consisting of two flags on display on the façade of Corner College, makes a passage from Chapter I to Chapter II of the exhibition/publishing project No-where? Now-here! The Molecular Books of Life – Colleges of Unreason. It will remain on display throughout the time between the two chapters.

Petra Elena Köhle & Nicolas Vermot Petit-Outhenin, A kind of palimpsest.

Chapter I took place from 17.03.2016 to 17.04.2016.
Chapter II is due to take place in November/December 2016.
A text about the work is available in the space, as well as on the website of Corner College.

Posted by Corner College Collective

Sunday, 19.06.2016


2016 / 201606 / The Artist as The Curator as The Artist
The Artist as The Curator as The Artist
(The Art of Curating or How about a Paracuratorial Turn?)
Saman Anabel Sarabi
Alex Wissel

Anabel Sarabi, Alex Wissel

[English see below]

Corner College führt seine Veranstaltungsreihe The Artist as The Curator as The Artist (The Art of Curating or How about a Paracuratorial Turn?) fort.

In der dritten Veranstaltung lädt Corner College die Künstler_innen Saman Anabel Sarabi und Alex Wissel ein, ihre kuratorische Praktiken vorzustellen und untereinander und mit dem Publikum zu diskutieren.

Left: WORMS Künstler_innengruppe, Worms 3008: timetravel to an un-named park, 2015. Photo: Tim Zulauf. Right: Alex Wissel.

Das kuratorische Konzept der Veranstaltungsreihe von Dimitrina Sevova in Zusammenarbeit mit Alan Roth (auf Englisch):

[Deutscher Text siehe oben]

Corner College is continuing its series of events The Artist as The Curator as The Artist (The Art of Curating or How about a Paracuratorial Turn?).

In the third event, artists Saman Anabel Sarabi and Alex Wissel are invited to present their curatorial practices and discuss them between themselves and with the audience.

15:00h Picnic and discourse: Anabel Sarabi and Alex Wissel will present their work through presentations, card games and an informal reading of their shared letters
18:00h Discussion between Anabel Sarabi, Alex Wissel and the audience, moderated by Dimitrina Sevova
20:00h Screening of Alex Wissel's movie

Copies of the artist-curators' collected material with and around their 'letters' will be available in the space.

Saman Anabel Sarabi

Mein Name ist Josephine. Ich bin Sängerin und komme aus einer Kurzgeschichte, in der ich mich nicht mehr wohlgefühlt habe und deswegen aus dem Buch heraus in andere Bücher, Situationen, Gespräche, Zustände, Wälder, Städte, Parks und Konstellationen reise. Dort, wo ich jetzt bin ragen hohe lauschige Bäume in die Höhe, zwei grosse Wiesenabschnitte werden abwechselnd durch labyrinthische Pflastersteinwege und dichte Böschungen miteinander verknüpft - hinter den Bäumen eine vierspurige Strasse und eine grosse Kreuzung, auf der gegenüberliegenden Seite riesige Villen.
Ich halte mich seit einiger Zeit hier auf und habe bemerkt, die Menschen hier teilen ihre Zeit extrem akkurat ein und leben darin als wäre es anders nicht möglich: es gibt Sekunden, Minuten, Stunden, Monate, Jahre, Holozäne und Antropozäne. (...) An den Wegrändern und Wiesenabschnitten entlang laufend, habe ich die Douglasie getroffen. Hier treffen wir uns nun regelmässig zum Schreiben, Sprechen und Lesen mit dem Nashorn aus dem Naturhistorischen Museum Bern, einem Fragebogen von Almut Rembges, der verirrten Seele von Vivienne von Wattenwyl, Marthe Gosteli’s Burgermedaille und durchforsten die unzähligen Dokumente des Stadtplanungsamts Berns, ein paar Ausgaben der Lehrerinnenzeitschrift aus der Gostellistiftung sowie das Buch von Katrin Rieder 'Netzwerke des Konservatismus, Berner Burgergemeinde und Patriziat im 19. und 20. Jahrhundert' ... Lucie Kolb schreibt mit...

(aus: Worms 3008: timetravel to an un-named park with Josephine-Joseph the singer-mouse, a carrier bag full of resurrected l's and nd's, powerfull plants, turning subjects, historical papers and future ghosts, individuals and collectives - all needy for connection, they seem to have an urgent feeling for front politics but without the vanguard party and the free market feminists)

Eine Zeitreise am 19. Juni 2016 führt uns in Corner College in Zürich...

Alex Wissel

Kunst ist keine Pfeiffe

Posted by Corner College Collective