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February 4th 2020 2pm – 8pm Guramayne Art Center Addis Ababa Organized in collaboration with Biljana Ciric & Guramayne Art Center < Back Preface 4 Feb 2020 We are pleased to present long term research project As you go… the roads under your feet, towards a new future (If you want to travel, build roads first) . This long term project reflects on the recent Belt and Road Initiative (OBOR), and how it will alter the aesthetics and practices of everyday life in different local contexts. The project invites collaborations with artists, activists, architects, agricultural researchers, and anthropologists in an effort to try and understand the impact of the OBOR on different locales, creating a critical analysis and reflection. The project will be developed in dialogue with different institutions in the parts of the world where OBOR has a great presence, such as in Central Asia, the Balkans, East Africa, who will act as hosts and facilitators of the research to be done in collaboration with local communities. Gathering of partner institutions in Addis Ababa close door sessions and public moment hosted by Guramayne Art Center marks the begging on the project. During this public moment hosted by Guramayne Art Center we publicly announce the project, as well present partner institution of the project WCSCD (Belgrade), Times Museum (Guangzhou), Guramayne Art Center (Addis Ababa), Moderna Galerija (Ljubljana), and ArtEast (Bishkek). For this special occasion few artists work related to topic will be presented. Na China (2019) recently produced film by Marie Voignier as well as A New Silk Road: Algorithm of Survival and Hope , 2007, by Gulnara Kasmaileva and Muratbek Djumaliev. Artist Robel Temesgen new work Addis Newspaper: The Chinese Issue – January 2050 initiated by the project will be also presented. First Phase of the project has been supported by Foundation for Arts InitiativesAdditional grant for first public presentations in Addis Ababa has been received from Soros Foundation – Kyrgyzstan Participants of project public moment in Addis Ababa Robel Temesgen – artist (Addis Ababa) Zdenka Badovinac – director of Moderna Galerija (Ljubljana, Slovenia) Nikita Yingqian Cai – chief curator of Times Museum (GuangZhou, China) Mifte Zeleke – director of Guramayne Art Center (Addis Ababa) Gulnara Kasmaileva and Muratbek Djumailev – artists and founders of ArtEast (Bishkek, Kyrgyzstan) Biljana Ciric – independent curator and founder of What Could Should Curating Do February 4th 2020 Location: Guramayne Art Center Format of public presentation 2:00pm – 2:20pm Introduction by Mifta Zeleke and introduction of Guramayne Art Center Introduction of the project by Biljana Ciric 2:20 – 3:00 Lecture performance by Robel Temesgen 3:00 – 3:20 Zdenka Badovinac 3:20 – 3:40 Nikita Yingqian Cai 3:40 – 4pm Gulnara and Muratbek 4:00 – 4:30 Moderated discussion with partner institutions 4:30 – 4:45 Q&A 4:45 break 5:00 Marie Voignier film screening 7:10-7:25 Q&A 7:30 – 7:45 Screening of the work by Gulnara Kasmaileva and Muratbek Djumaliev 7:45 Q&A 8:00 Closing remarks Previous Next

< Back Virtually Driving Back in Time? 10 Sept 2021 Sinkneh Eshetu In May 2021 I Joined the Astrobus Ethiopia, on a driving trip across different regions in the country, on a project aiming to empower and connect young learners with science, art, and technology. This marked the third trip for Astrobus Ethiopia, and we journeyed to my home town – giving me the opportunity to rediscover cultural landscapes and reconnect to my fond childhood memories. All the three places targeted were special to me: Konso is my birthplace, Jinka is where my early childhood memories were moulded, and Arbaminch is a place I spent my junior and high school times. screenshot, May 14 2021 This is southern Ethiopia. This is a place of natural and cultural diversity. It is called by some a mosaic of culture for housing about 25 of the 81 ethnic groups in Ethiopia. That implies so much diversity in the ways of exploring and knowing, perceiving and expressing, valuing and living our shared reality. Here, one feels, time is not flat but as ragged as its landscapes. Some live on the hilltops, others at the hill bottom, still others in the valleys, the forests, the prairies, or deserts of the landscape of time, where times past, present, and future are superimposed. See there? An earth-bound-looking bushman, apparently alien to the whims and fancies of modernity, is talking to someone with a mobile phone. Did this mobile influence the way he sees the world? Does he know how his voice travels in space and time to link him with his distant friend? Very unlikely. I read somewhere what an anthropologist did a few years back at this very place. He showed the community a picture of their late relative. Everyone was excited to find a ‘proof’ that their late father or friend is invisible but still in existence. ‘This is his shadow;’ they reasoned. ‘If the shadow exists, the person responsible for the appearance of the shadow must also exist.’ The technology only served to reinforce their traditional belief in the existence of the soul after death. With the mobile, they might have found a proof for the way a human spirit transcends space-time boundaries, who knows. Among the central objectives of Astrobus are fostering critical thinking and exchange of worldviews. What does that mean? I was wondering how each member of the Astrobus team might be seeing these people and places. These are favourite destinations of cultural tourists and anthropologists. That makes you wonder why tourists, most of whom are from technologically advanced societies, are attracted to these communities. Could it be that they consider their coming here as going back in time to their origins as homo sapiens? Probably they have read the works of the historian Yuval Harari and believe in his theories: Homo Sapiens, originating in this part of the world, succeeded in conquering and ruling the globe with the strength of their stories. They may then assume that these people of the so called the Land of Origins loved the stories that showed their compatriots of 70 000 years past conquering the giants of Eurasia, the Neanderthals. So, they did not see the point in changing that story, hence their archaic-looking way of life. They may also predict, taking for granted that the coming of Harari’s Homo Deus is going to be a global phenomenon, these people may then be riding straight from the Era of crop or animal husbandry to the Era of Cyborgs, without having to traverse, like them, the twisted and tangled paths of feudalism, capitalism, socialism or a cocktail of these isms. I would not be surprised if they think so. For here, it is easy to assume that these traditions, having come thus far apparently resisting change, may continue to do so for years to come only to eventually submit to the irresistible global force. What would become of their stories and their worldviews then? Astrobus has made it clear that it is here to foster exchange of worldviews and not to change any. Still, each member of the travelling team might have his or her own view of these target communities and the aspired exchange. I did not ask, but it would be interesting if anyone of them might be thinking this trip as a virtual journey to our collective past. Our first stop was Arbaminch, a place noted for its landscape beauty, traditional weaving and music. Though things seemed to be disorganized at first, because the local volunteers who promised to help us organize were busy mobilizing people for the 6thnational election, we eventually managed to reach three schools in a day. That was a very empowering first experience for the travelling team. Next, we drove to Konso, my birthplace. This is a community of industrious people known for their terrace-building and settlement patterns that reflected their social organization, registered as UNESCO’s Cultural Landscape World Heritage Site for that reason. My fascination with the folktale of the Konsos gave birth to my first anthropological novel, Searching for Ella: Crocodile College , that explores how folktales, indigenous belief systems, and rituals could help ensure the resilience of people at the face of disruptive changes. Here, some of the travelling team members were hoping to stop by one of the traditional villages to get a glimpse of the highly esteemed traditional culture. With the interest of time, however, that idea had to be dropped. Where the Astrobus team had its event, the school’s science club also demonstrated its works – some herbal medicine and models of machines. That was underlined as a form of the aspired give-and-take. screenshot on may 15, 2021 Our last stop was Jinka. It was here that I had a hilarious childhood experience about film. It was a dark countryside evening. There was no power then. Except probably for the flickering stars and the distant glows of moonlight, all was dark. Once in a while, a strong light is turned on and off from a truck standing with its rear end facing an eager crowd of kids like me and no-less-eager adults. Three or four people, carrying a feeble flashlight, were struggling with a strange object on the truck, which I later learned to be a film projector. I was 9 or 10. That day in school, we were told that a film would be shown at the town’s marketplace at night and we should all be there. A film! I had no idea what that was. I do not remember even hearing the word before that day. Being a loner, I did not ask anyone what was going on. I strained my eyes staring on the truck and on the wheeled machine the people were fumbling with, hoping to see something interesting. I now guess the people had difficulty making the projector run. But then I thought that object, the projector, was ‘the film’ we were supposed to enjoy. My interest faded away quickly and I returned home soon not to anger my mom by staying out too late watching that boring staff. Later that night, my siblings who stayed behind spoke excitedly about the amazing things they saw in the film. I was mad to have missed the opportunity by mistaking the projector for the film. When that same film, which was on wildlife, was shown again six or so months later, I was awestruck. I thought film was some kind of magic. That experience was so enduring that it found its way to my latest novel, Catch Your Thunder: Rendezvous with the End – the film as a modern miracle local magicians must beat in order to keep on holding the upper hand in the market of miracle-making. Jinka did not change much from those old days. Yes, a few modern-looking buildings have made their appearance in town. TV and mobiles have long been commonplace and the internet is accessible for those interested and are cyber-literate. Certainly, there is no magic in films and pictures anymore. Though the workings of the technology might still be mysterious for many, nearly everyone knows that one can make his or her own ‘film’ or picture with a mobile. Jinka even boasts its own university now. However, if one drives a few kilometres to any direction from the town, one will find people living the most natural way, some even walking naked, apparently keeping their promise to their ancestors who went away eons ago to conquer the globe. This is the background that formed the student body Astrobus engaged with in Jinka. I was thinking of my first experience with film in this very town when a group of students talked about the films they were trying to make at the booth the filmmaker among us made them try their hand on a professional film production. I can only imagine what an impression this engagement might have created on the young learners privileged to attend the event. Exchange of worldviews? I am not sure how much of that happened. Generally speaking, most of us, even artists, went there with thoughts and tools refined at the background of a worldview that compartmentalizes reality with its fast-changing knowledge system. And these indigenous cultures see reality holistically with the lens of their slowly accumulated, millennia-long experience. If worldviews were demonstrable like paintings or telescopes, the difference would have been stunning. This would have been especially so if we had the opportunity to go to local communities with our high-tech tools and arts, as many of the team members wished to do. Unfortunately, however, that was not possible mainly because of financial constraints. In our preliminary survey tour, we managed to visit half a dozen indigenous communities. After visiting the Dorze and the Konso villages well known for their art of weaving, construction, and social organization, one team member asked, ‘why did they stop here instead of pushing boundaries to propagate their amazing ways of life?’ And one of us answered, ‘maybe they didn’t see the need to do that.’ That may not be a choice in this era of rapid globalization. It seems every indigenous culture must strive to be heard telling its own stories in order to survive as a culture and identity. Otherwise, its age-old stories would be lost for good in the noisy tale of money, science, and technology. Sinkneh Eshetu (penname: O’Tam Pulto) is a published author and landscape architect. Previous Next

Ocean & Wavz < Back kaijū and The real Ocean & Wavz kaijū Ocean & Wavz 怪獣 For Ever Remain (PandeMix), 2021 Music, video, 8’12” Copyright©2021 Singapore WAVZ PTE LTD. All rights reserved. The Japanese word kaijū (litterally “strange beast”) originally refers to giant monsters and creatures from ancient Japanese legends, which are usually depicted attacking major cities and engaging the military, or other kaijū, in battle. It earlier appeared in the Chinese Classic of Mountains and Seas (山海经), a compilation of mythic geography and beasts. Versions of the text may have existed since as early as the 4th century BC, but the present form was not reached until the early Han dynasty a few centuries later. It is largely a fabulous geographical and cultural account of pre-Qin China as well as a collection of Chinese mythology. The book is divided into eighteen sections and describes over 550 mountains and 300 channels. After sakoku had ended (鎖国, “closed country”, isolationist foreign policy from 1633 to 1853 banning any travelling in/out Japan) and the country was opened to foreign relations, the term kaijū came to be used to express concepts from paleontology and legendary creatures from around the world. For example, in 1908 it was suggested that the extinct Cratosarus was alive in Alaska, and this was referred to as kaijū . However, there are no traditional depictions of kaiju or kaiju -like creatures in Japanese folklore. The kaijū genre is a subgenre of tokusatu (特撮, “special filming”) entertainment. The 1954 film Godzilla is commonly regarded as the first kaijū film. Kaijū characters are metaphorical in nature. Godzilla, for example, serves as a metaphor for nuclear weapons, reflecting the fears of post-war Japan following the atomic bombing of Hiroshima and Nagasaki. (Extracts from Wikipedia) The real Ocean & Wavz -ism , 2021 Music, video, 5’25” Copyright©2021 Singapore WAVZ PTE LTD. All rights reserved. What we call “reality” is actually already a re-presentationframed by fiction, narration, history, propaganda, lie, pretention of truth, memory, landscape, documentary. The figure has the ability to produce an effect of « the real » that consists of turning mimesis (imitation of reality) against itself by radical dissimilarity or literal operation. What we name “the real” is not synonym of reality, it is rarely a (human) construction or re-presentation through language and image. According to the psychoanalyst Jacques Lacan, “The real, or what is perceived as such, is absolutely resisting to symbolization (symbolic)” [1] . Thus, the real always escapes from/to language and reality, a kind of unspeakable, traumatic experience, beyond any truth. All the question is thus to observe how a figure can be created to open up the image to something that is out of any representation. Larys Frogier, curator and author of the exhibition/publication Arriscar O Real / Risk The Real , Lisbon: Museu Colecção Berardo, 8 June – 30 August 2009. [1] Jacques Lacan, Le Séminaire – Livre I – Les Ecrits techniques de Freud (1953-1954), Paris : Seuil, Coll. Champ Freudien, 1991, p.80 Ocean & Wavz , an artist duo engaged in the production of sound, text and image. Previous Next

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< Back Artists as Gardeners Bishkek 16 Apr 2020 Gulnara Kasmalieva & Muratbek Djumaliev The quarantine for coronavirus has forced everybody to stay within their home. For many reasons, we cannot say that this situation has completely changed our lifestyle. It just allows us to put on ice some of our projects and slow down everything we usually do. A combination of artistic activity with gardening allows us to be in isolation for a long time and connect with our friends, students and colleagues online. Besides, spring is a hot season for a gardener. We moved to a village in a suburb of Bishkek city more than 20 years ago. We dreamed of having our own land and studio and it was a chance to buy a small house for quite an affordable price. At that time, we did not know that most of the territory we bought used to be on a riverside. The Soviet government decided to change one of the riverbeds of Ala Archa river in the 1970s, dry it, fill it with some construction waste and flatten the land. Later we learned that our neighboors called our place “The House on a Rubbish Dump.” We realised this when we began to cultivate the land in order to plant some trees. Every time we excavated the ground we found either concrete details or broken bricks and other waste. During the last 20 years we transformed this place step-by-step by putting down a dozen trucks of soil, planting a garden and organizingirrigation. We extended the house by building a studio, and all this process of building and garderning gave us many reasons to think about our relations to Nature. This has affected many of our artistic and curatorial projects that we have been doing in recent years, from shooting videos at Bishkek city dump, curating a public art festival at the botanical gardens, building an eco-house, following the principles of permaculture, water conservation, waste separation and recycling. This activity has allowed us to become familiar with so many urban activists, architects and eco farmers, to help our students to realize their works in two editions of Trash Festival and participate in their actions against city pollution. Being in quarantine is not complete isolation for us due to constant online connection with the local and world news for updates on coronavirus. The State of Emergency in Kyrgyzstan has put the spotlight on many problems in our country, such as social inequality, the poor condition of hospitals, religious fanaticism and corruption within the government. At the same time, it is obvious that, since the lockdown, air in Bishkek city has become much cleaner and we can also see a decrease in air pollution at a world-level. It is quite ironic that air for citizens could be cleaner only without them. We are the second urban generation in Kyrgyzstan – our parents came from the countryside to study at the university and then settled in Bishkek. Most of our school holidays we spent in the highland countryside in a house of our grannies and it gave us some good memories, energy, and probably nostalgia about apple gardens and green grass in a courtyard. Today, gardening for us is more than just planting and harvesting. It is something very close to artistic activity. It is rather a philosophy than a farming. Leaving all turbulences behind the fence, the gardener is aware that whatever he does improves this life and there are no alternatives for the future, only building a Garden. Gulnara Kasmalieva and Muratbek Djumaliev are artists and curators from Bishkek, Kyrgyzstan. Previous Next

This is placeholder text. To change this content, double-click on the element and click Change Content. < Back This is a Title 01 This is placeholder text. To change this content, double-click on the element and click Change Content. This is placeholder text. To change this content, double-click on the element and click Change Content. Want to view and manage all your collections? Click on the Content Manager button in the Add panel on the left. Here, you can make changes to your content, add new fields, create dynamic pages and more. You can create as many collections as you need. Your collection is already set up for you with fields and content. Add your own, or import content from a CSV file. Add fields for any type of content you want to display, such as rich text, images, videos and more. You can also collect and store information from your site visitors using input elements like custom forms and fields. Be sure to click Sync after making changes in a collection, so visitors can see your newest content on your live site. Preview your site to check that all your elements are displaying content from the right collection fields. Previous Next

This is placeholder text. To change this content, double-click on the element and click Change Content. < Back This is a Title 02 This is placeholder text. To change this content, double-click on the element and click Change Content. This is placeholder text. To change this content, double-click on the element and click Change Content. Want to view and manage all your collections? Click on the Content Manager button in the Add panel on the left. Here, you can make changes to your content, add new fields, create dynamic pages and more. You can create as many collections as you need. Your collection is already set up for you with fields and content. Add your own, or import content from a CSV file. Add fields for any type of content you want to display, such as rich text, images, videos and more. You can also collect and store information from your site visitors using input elements like custom forms and fields. Be sure to click Sync after making changes in a collection, so visitors can see your newest content on your live site. Preview your site to check that all your elements are displaying content from the right collection fields. Previous Next

< Back School-In-Isolation Isolated in Bishkek 18 Apr 2020 Bermet Borubaeva Kyrgyzstan is a small country of the post-soviet bloc, impacted by corruption, where one third of the population lives at or below the poverty line. Many people live day-to-day without savings, on as little as $30-$50 USD per month, and there is no governmental support for low-income families. One third of the GDP derives from the wages of workers who have migrated to Russia to earn money to send home to their families in Kyrgyzstan. Intellectual workers, freelancers and artists face similar issues as other vulnerable workers as their employment is often precarious and irregular, with income often dependent on foreign grants and international projects. Kyrgyzstan went into isolation mode after confirmation that three pilgrims who came back from Saudi Arabia on 12 March 2020 tested positive for COVID-19. Very soon all schools, universities, and private companies (except for enterprises of strategic supply, shops, pharmacies) were closed and transformed for distant work. The government declared a State of Emergency and closed the borders. People were only allowed to go to shops and pharmacies during the day, with a night-time curfew from 8pm to 7am until 14 April, however this has now been extended until the end of April. Visiting the park for some exercise. The sports parks in Bishkek are almost empty. 4.4.2020 In the beginning there was some kind of euphoria, people were not used to sitting at home and not going to work and school – usually this is only possible during New Year vacations when, for one week, we stay at home most of the time, meet with friends, eat and drink. But this is not Happy New Year and Christmas time. Most of the time, workers are busy at work and don’t have the opportunity to stay home with their families and dedicate time to reading books, hobbies or cleaning. I think it would be nice if people had access to a universal basic income for this period and could just use the time to reboot. The parking spaces near my apartment are full. Everyone sits at home. 24.3.2020 I had been very busy for the past six months, including exhibitions, many street rallies, protests and rights protection activities. And in one moment it all stopped. It was as though almost everything I was working for as an arts professional or activist became useless somehow. I had no idea how to behave, what to do, and how I could help. Initially, I was just travelling along the tracks as I had before, working on current projects as if nothing had changed, even though I knew this route had already been disconnected. I find it difficult to be optimistic about the current situation – without a universal basic income and with the corruption of the government, I feel it is impossible to solve this situation adequately to avoid a deep human crisis. For the past 7 years I lived in Moscow but returned to Bishkek for the exhibition “ Death. Yearning. Love ” by Laboratory CI that opened in November 2019. During my stay in Bishkek, I attended the Conference of Green Mobility, where I learned that Bishkek had the highest air pollution rating in the world, which lead to my decision to move back to Bishkek and join the Green Party and run in the parliamentary elections in October. I was also aware that there was no plan for a new group of students in the ArtEast School of Contemporary Art, so I decided to take on the role of coordinator to ensure that the school would continue. The view from my apartment window. 10.4.2020 ArtEast was founded in 2002 by Gulnara Kasmalieva and Muratbek Djumaliev founded, with the aim of developing the contemporary art scene in Central Asia in various ways, including through the curation of international exhibitions and arts festivals, creating artworks, and conducting educational projects. ArtEast’s School of Contemporary Art launched in 2009 and I was part of the first group of students to attend. The school was non-formal, with the aim of providing an introduction to art history and expanding the worldview of students. After graduating, we did many projects together, with some of the students moving into filmmaking, design etc, and some founding their own institutions. My desire to keep the school going was inspired by research that took place during the What Could Should Curating Do? curatorial program in Belgrade last year, when I was a participant of the program. The research focused on the informal education program “School of History and Theory of Images” that was initiated 20 years ago in Belgrade by curators and theoreticians and made a huge impact on the art scene. Thinking about this school, I realised how important it is to keep art schools and programs running. This year, the school evolved to include a curatorial team consisting of the founders and a number of graduates and their own platforms – Gulnara Kasmalieva and Muratbek Djumaliev (founders), Alima Tokmergenova and Oksana Kapishnikova (ArtBus), Kanaiym Kydyralieva, Ravshan Ta Djing, Diana Ukhina ( Laboratoria CI ), Nellya Djamanbaeva ( Capacity Building Foundation ) and Bermet Borubaeva ( Cooperative PreobraZHenskiy ). We even had three spaces to conduct classes in – the underground space of Laboratory CI, the ArtEast Studio, and our partners Ololohouse. We had lessons every Sunday, lasting between 3-5 hours, with sandwiches, fruits and sweets, and, several times, someone cooking for the group. It is an ArtEast school tradition to gather and celebrate holidays together. We had planned to organise an informal party in the style of Dada but were not able to do so before the quarantine began. As we do not have any governmental or non-governmental educational institutions in the sphere of contemporary art and culture the school is very important for the region. We do not receive any state funding, asking students to pay a small fee (approx. $70USD for the whole 5-month program) to cover basic expenditures, which gives us the opportunity to keep the school autonomous and to continue without any grants. This year’s group of students were excited to be learning about contemporary art. Some of our students had a background in art, while others did not, but we saw this as a good thing as we wanted to have a multidisciplinary program. Among the students we have musicians, an IT specialist, architects, designers, a Yoga trainer, criminalist, feminists and urban activists, anthropologist, teacher, philosopher and even medical worker. We had a really nice atmosphere every time we met, with students involved in a number of projects before the quarantine began, such as the exhibition-protest #BishkekSmog 20.02.2020 against air pollution, in front of Parliament House. Some of the students were involved in working on an exhibition to take place inside a bus, called “Kiyinky Aiyaldama” (“Next Station” in Kyrgyz language), curated by student Rada Valentina Kyzy and two curators of the course – myself and Oksana Kapishnikova. We had permission from the city Mairie, had selected works through an open-call, and had the opening planned for March 29. The exhibition has been postponed, rather than being moved online. For the ArtEast School it was tradition to make informal parties together, celebrating New Year or other events and we, with the students, had planned to make a party in the style of Warhol’s Factory or Surrealist’s dreams, but has not been able to happen yet. For the School, we made the decision to shift to an online format even before isolation officially started, after the students requested this, and in order to provide security for everyone. The first online session of the school was extremely complicated as nobody was used to such a format – the noises, the order for people to speak, lack of eye-contact and direct attention for speakers, microphones switched off, people out of visibility of their cameras, and so on. However, one of the positives to come out of this new format is the possibility of inviting guests from other countries to participate in the school and conduct lectures and discussions. Knowing this, we added a fourth topic to the program. In addition to Modern Art, Contemporary Art and Contemporary Art in Central Asia, we have added Meetings with International Curators and Theoreticians. In this way, we have been able to move beyond the borders, even when the borders are closed. School activities before the quarantine began – discussing the “Next Station” exhibition that has now had to be postponed. 9.2.2020 Lessons have now moved online, which has taken time for everyone to adjust to. 1.4.2020 The question of one of our students – what is the final result of our school now? – is very poignant. We have very little understanding of how things will be after all of this ends – what the role of artists will be, how they will be able to impact society etc. But for the moment, all we can do is develop our imagination and use a critical approach. We had planned, as the final stage of the achool program, for students to participate in our Festival of Public Art, “TRASH III”, dedicated to environmental pollution, and held in the ‘Straw-bricks Belt’ of Bishkek’s Novostroikas, where there is no infrastructure or arts events. As part of this, we planned to hold a workshop-laboratory event called “Art of Co-participation”, conducted by Anton Valkovsky (a curator from Volgograd/Berlin). He has said that it’s better to conduct this workshop offline, rather than trying to change it for an online platform, and so we have postponed the workshop and the festival for an indefinite period. Online Zoom Lesson: Moscow Conceptualism. 29.3.2020 Online Zoom Lesson: From Sculpture to Installation. Muratbek Djumaliev showing Festival of Public art Art Prospect. 5.4.2020 Another ArtEast project is the construction of an energy-efficient Residency building at the famous lake Issyk-kul, working with local community. It is important for our ArtEast community to decentralize art practices and run projects outside the capital. Spring is the time to plant trees, to work with the earth, to mobilize the community and collaborate in these ways. We had also discussed plans to organise students to hold some workshops or a festival at the lake. But now the road to the Issyk-kul region is closed and there is no possibility to work in that part of the country. The salary from the TRASH III festival was to be my main source of income, so now I find myself with no income for the foreseeable future. I live with my family – my mom and grandmother – and my mother, a hairdresser, has almost finished working as hair salons are not allowed now. We have only pensions, which are very small in Kyrgyzstan, but we are very privileged because we have our flat that we live in. If not, it would be extremely tough now. My brother just went to Moscow to work in a taxi service to send money back, but the percentage of the promised salary is extremely low now and he has to work for Yandex.taxi (like Uber), with his earnings only covering food expenses. There are millions of migrant workers in Russia who send money back to families in the Central Asian regions and I am very sad because it is now the only income for many Kyrgyz families and these workers will be exposed to even more exploitation than before as they try to find any job in any conditions. There are some discussions among art practitioners in Kyrgyzstan about how isolation can affect the country in general and us. Our museums and art institutions have started to open their archives and make e-shows. Meder Akhmetov from ‘Studio Museum’ suggested to open an e-gallery to support artists. Many art practitioners are just staying calm and working on their projects waiting for when the current situation ends. Some said that in such situations they think it is better to live in a country other that Kyrgyzstan – if you catch the virus here, you are almost incurable, you’re on your own and, even if you do the right thing and stay inside, there are no social guarantees or support from the State. Actually, so many people have already migrated and those who stayed were mostly those who wanted to work on developing culture, however given the current situation, maybe they will change their minds and decide to migrate too. I cannot image that it is possible for such a large-scale pandemic to disappear in the next few months. I believe that after the quarantine period ends, people will still be afraid to go out and will remain at home if possible, so many online activities will continue. Even now, activity in Bishkek has not completely stopped – someone has started online art challenge and online art schools, such as the School of Artistic Gesture in Kazakhstan. We have even had our first experience of an online exhibition – our annual event, 1st April Art Competition – where works were exhibited online and the jury even published a play-discussion of the selection process in a Whatsapp chat group. As for me, my life has not really changed a lot except that I am not going out. Work is progressing, there is still a schedule of meetings (albeit e-meetings) and the same deadlines, and so I just keep going. I will continue to work on my art ideas and now just have more time to write the concept and programs, apply for financing and find partners. I believe more now in what I am doing in art and my other activities in relation to drawing attention to global risks of environment pollution. I would like to experience more live practices in art like gardening or cooking, cooperating, saving. The dream is to create space as a prototype for an alternative way of living, and perhaps now, for the next half a year at least, we can start to build this platform. Class preparation involves a special guest now. 29.3.2020 I have also started home improvements, which are going very slowly. 6.4.2020 Bermet Borubaeva is an artist and activist from Bishkek, Kyrgyzstan. Previous Next

Events Lecture Series Participant Activities WCSCD 2025/2026 educational program lecture series Lecture by Nina Möntmann Decentring the Museum. Contemporary Art Institutions and Colonial Legacies Time September 10th , 2025, 19:00 Venue: SKUP Novi Sad Nina Montmann lecture is taking point of departure of her recently published book Decentering the Museum: Contemporary Art Institutions and Colonial legacy. Montmann in the book acknowledges transition processes towards decolonization, de-elitiziation, giving emphasis on importance of moving away from collection, exhibition policies that are based on European colonial legacy of institutional rituals that will be also addressed at the lecture. To counter their dwindling relevance in a post-migrant society more and more modern and contemporary art museums are seeking approaches to decenter their collections, policies and infrastructures. In doing so, they can benefit from engaging with the discourses triggered by the restitution processes of the anthropological museum as well as the working methods of small art spaces. In this talk I will introduce the concept and practice of decentring as it can be applied to the museum. I will have a look at the example of the MASP/Museu de Arte São Paulo and the HKW in Berlin and focus on a series of exhibitions and projects that performed the interweaving of diverse colonial histories with imperial modernity that the art historian Ruth Iskin calls for. Nina Montmann is mentor of WCSCD educational program 2025/2026 and she the lecture is organized as part of educational program public encounters in collaboration with SKUP and Sok Cooperative Lecture will be in English Nina Möntmann is Professor of Art Theory at the University of Cologne, curator and writer as well as Principal Investigator at the Global South Study Center (GSSC) at the University of Cologne. Before she has been Professor of Art Theory and the History of Ideas at the Royal Institute of Art in Stockholm and curator at NIFCA, the Nordic Institute for Contemporary Art in Helsinki. Curated projects include Naeem Mohaiemen: Langer Tag , Temporary Gallery, Cologne, 2023; Måns Wrange: Magic Bureaucracy , Tensta konsthall in Stockholm 2017; Fluidity , Kunstverein in Hamburg 2016; Harun Farocki A New Product (Deichtorhallen Hamburg, 2012); If we can't get it together. Artists rethinking the (mal)functions of community (The Power Plant, Toronto, 2008); The Jerusalem Show: Jerusalem Syndrome (together with Jack Persekian), 2009, Parallel Economies in India , (Frankfurter Kunstverein, 2006) and the Armenian Pavillion for the 52nd Venice Biennial. She participated in the long-term Israeli/Palestinian art and research project Liminal Spaces , and in 2010 was a research fellow at the Museo de Arte Reina Sofia in Madrid. She organized a number of symposia, such as Beyond Cynicism: Political Forms of Opposition, Protest and Provocation in Art , 2012, and New Communities , 2008 (both at Moderna Museet in Stockholm), We, Ourselves, and Us at the Power Plant in Toronto, 2009, and ReForming India - Artistic Collectives Bend International Art Practices at the Vera List Center for Art and Politics at the New School in New York, 2007. < Mentors Educational Program How to Apply >

Nikita Yingqian Cai < Back Manila shawl and “gold mountain uncles” and Protein demand and chicken farm blockchain Nikita Yingqian Cai Manila shawl and “gold mountain uncles” The Manila shawl was originally from Canton. The silk produced in Shunde – an affluent region since the Ming Dynasty due to its adjacency to water, abundance of agricultural land, and its robust mulberry and sericulture industry – was woven into the shawls hand-made by local embroidery artisans. They adapted designs principally of lotus flowers and dragons to depict flora that resonated better with an international audience, such as roses and carnations. Spanish and Latin American women became enamored with the intricate floral designs, while the shawl’s signature tassels, originating from Native American garments, contributed to the vibrancy of the flamenco dancer’s mellifluous performances. This was the time when Spain dominated the maritime trade route. A range of colonial luxuries including silk products, ceramics, and tea leaves would be loaded in Canton and transported via Manila and Acapulco before arriving in the southern port of Seville in Spain—the same route taken by the explorer Magellan. It would, however, go on to lose its imperial advantages within Asia to the monopoly of [the] East Indian Companies in the 19th century. Travelling in the opposite direction, destined for the Philippines, were Spanish galleons transporting heavy loads of Mexican bullion from South America and devoted Catholic missionaries from Europe. The missionaries arriving early in Luzon had known for a long time that “Catholicizing” the traders ( sangley ) from the southern regions of Imperial China — particularly those from Guangdong, Fujian, and Taiwan — and fostering them as local intermediaries, would aid the Spanish colonial expansion in the area. To this day, there are still some Catholic relics in the region of Sze Yap . The region would later provide a large number of young and cheap laborers for the coolie trade that followed the opium wars. Coolies were deceived into signing up for jobs that had them setting sail from Macau, and drifting for months, before arriving in Peru, Cuba, or the British-controlled Caribbean to earn a pittance shoveling bird droppings, farming sugarcane, or digging the Panama Canal. Some would later travel to the west coast of North America where they provided labor for mines, the construction of transcontinental railways, and the California gold rush. Those who struck rich by panning for gold were referred to as “gold mountain uncles” upon their return home. Right after the peak of the coolie trade, the US signed the Chinese Exclusion Act in 1882, and the racist rhetoric it legitimized would later be a contributing factor in the opening of the notorious immigration station on Angel Island (1910 – 1940). Protein demand and chicken farm blockchain A YouTube video “How to quickly destroy the world’s forests?” produced by PaperClip and WWF sparked accusations from Chinese internet commentators in early 2020 for its direct linking of China’s middle class growing protein demand with deforestation in Brazil. Some of the commentators claimed the “right to development” both for the Brazilians who wanted to do business with China and for the Chinese who could finally afford to consume more meat. It is a third-world developmentalist ghost in the shell of nationalism, and the current trade route of meat and soy between China and Brazil resonates with the long history of mercantile modernity. China’s food security based on pork supply and the Belt and Road Initiative are also connected to Brazil’s soybean chain and the ongoing construction of highway BR-163 in the state of Mato Grosso, which has a fundamental role in commerce, tourism, and the transport logistics of the agribusiness. However, the growing Chinese demand for protein does not have much to do with the CCP and state-owned enterprises as most western media would have depicted. On the contrary, it masks a socio-economic divide which is very much like what is happening around the world. Some people like beef, some people like pork, while some can afford neither but will surely want more. Some might prefer organic food or no meat because they live a cosmopolitan life and are more alert to the surrounding ecological crisis. In some poor villages of hinterland China, one would still have hard time finding beef dishes in home-run restaurants because farmers won’t kill cows for food – they raise the animal for agricultural labor. There are still plenty of small farm holders in rural areas of China, and when compared to industrial farming, have different ways of bonding with their lands and animals. Cows for them are like horses to cowboys (though less romantic). In recent years, some farmers have started raising high-tech chicken in their farms, in which chicken wear leg bands to track their movements as Fitbits for tech start-ups to record the data on a blockchain. That is how technology is transforming the lives of the human and nonhuman – neither the farmers nor the animals have any free choice when confronted by global capitalism. What we should continue to bear in mind is who sustains the flourishing of the world. Nikita Yingqian Cai lives and works in Guangzhou, where she is currently Associate Director and Chief Curator at Guangdong Times Museum. Previous Next