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< Back A response to Bruno Latour’s Protective Measures Nathalie Encarnacion “What protective measures can you think of so we don’t go back to the pre-crisis production model?” The pandemic has affected both demand for and supply of commodities. Those effects are direct, resulting from shutdowns to mitigate the spread of the virus and disruptions to supply chains, and also indirect, as the global response slows growth and leads to what is anticipated to be the deepest global recession in decades. However, according to the Guardian, “Global carbon emissions from the fossil fuel industry could fall by a record 2.5bn tonnes this year, a reduction of 5%, as the coronavirus pandemic triggers the biggest drop in demand for fossil fuels on record.” For the first time in 50 years, we would be seeing the fossil fuel industry’s biggest drop in CO2 emissions. It is in everyone’s best interest to continue to cease consumption and the support of the consumer market, retail market, and marketplaces that support energy, industrial, industries fueling climate change. We have control. This is not a challenge. The world is telling us to slow down. Rethink your International transport, rethink your local transport, rethink your spending habits. This is the new normal. Continue restricting your flying to only critical, long-distance trips. Maritime and air shipping have an extreme effect on the climate, from clothes to groceries shipped from Chile and Australia to Europe. There are no perfect solutions to slow down or reverse climate change. However be mindful. We can see from our lifestyle changes we have the power. We must continue to support local and consume less. When we see our neighbor suffering, help them. This is our new reality. Systems of government are not in our favor, your neighbor is. Lend your neighbor a hand. Support your community. Trust in one another. We have demonstrated very clearly these past 7 weeks that we can come together, connect from afar, turn off pollution, curve co2 emissions. This does not have to be temporary. And we do not need to see people suffer. There is a light in this darkness. When the ban gets lifted continue to exercise your rights as citizens and consumers. Avoid investing your money into companies that fuel fossil industries and a capitalist system gridlocked in investing in high-emission industries and begin investing into the one’s beside you. This is a moment to embrace the road towards transition. We must continue to sacrifice. Build our own local economies. Embrace the DIY. Maintain strength. Discipline. Control. And do not fear. We must invest in renewable energy sources, our friends, and in ourselves. Think positively. Burn down a corrupt economic, capitalist system. Work with each other, not against. Create cooperatives. This isn’t a time of uncertainty or fear. This is the time of utmost certainty. We know what we should be doing. We are the solution. Continue to reflect. Continue to be mindful. Continue to disrupt supply chains and rattle the market. Continue to create meaningful new and cold connections. Stand 6 feet apart, with strength and care. This is no longer about about “me” it is about “us”. I ask WHAT DO WE TRULY NEED? HOW CAN WE FULFILL OURSELVES IN MEANINGFUL WAYS THAT GO BEYOND CONSUMPTION? WHAT IS WEALTH MEASURED BY? Nathalie Encarnacion (b. 1994, New York) is a conceptual researcher working within the realms of media, writing, discussion, exhibition and art making. Previous Next

< Back Present Perfect Continuous Tīna Pētersone Imagine you are an actor in some theatre play. You sit somewhere in the foreground of the stage, totally absorbed by the character you ’ re playing. Then, driven by some arbitrary impulse, you give a cursory glance around and realise that all set decoration has disappeared; even worse — you suddenly have found yourself in a completely different play. That ’ s how I feel about my recent weeks, trying to find a new orientation in time and space. On some sunny March morning I was running across a local park in South East London, not having the slightest idea that just twelve hours later I will run through it once again, though, by force, not a choice to leave everything — my flat, my friends, the life I have built there — to catch the last minute flight back home. Borders were shut the day after, and many of my friends were trapped where they are without a chance to leave. I got lucky. Since the day I arrived back home, I haven ’ t been outdoors for 762 hours and 53 minutes. Hours quickly turn into days, coalesce into weeks and surely will stretch into months. As the days go by and I’m still trying to adapt to the new reality, I cannot help but think about lines from ’ The Waste Land ’ by T. S. Elliot. He writes: ‘ The past should be altered by the present as much as the present is directed by the past ’ . [1] Suddenly new conditions have changed the meaning of beliefs that seemed solid: time passes faster in stillness, negative results bring success, rapid developments don ’ t translate into progress. In some strange way, I have learnt to live with the immobility and accept it as my ‘new normal’ now. Needless to say, I am fed up with the self-isolation and I terribly miss human interaction (as I reckon, most of us do), but I have grown to see being by myself as a valuable opportunity to work on various forms of self-care: self-discipline, self-initiative, self-reflection. A couple of days ago I watched a rousing TED conversation with an American author Elizabeth Gilbert, she seemed so sagacious and radiated an air of serenity. A sentence she said got me thinking: ‘Presence is a gift and challenge in this time. ’ [2] Indeed, these recent weeks have let me discover a new perspective on ‘ presence ’ and how multifaceted this concept is. Strangely, in contrast to many people, online house parties, live yoga classes, DJ-set live streams, Netflix communal watching and collective Zoom calls don ’ t cheer me up, rather deepen my longing for real-life experiences. Though, pondering upon the future, it has prompted me to ask — what are the facets of ‘presence’? How can we think of presence as a powerful quality for professional and personal development? Presence as the state of being present. What I appreciate the most about the prolonged seclusion is the time to think. Engross into things that truly matter and enjoy them wholeheartedly without distractions; fully embrace moments of aloneness and use them for introspection. The essence of an independent curator is a cosmopolitan one. Hopping between cities and countries comes along with a constant shift between realities and temporalities. To get a foot in the door of the highly competitive field of arts, one has to ‘master the art ofliving with a chronic instability’. [3] Although the pursuit of curator ’ s career teaches mental flexibility, it also forces to do everything ‘ in time-lapse’ — forbidding to delve deeper into a single activity and, instead, hastily jump onto the ‘next big thing’. The crisis has forced me to press a ‘pause’ button and push myself into a self-prescribed self-immersion therapy. Getting to the root, feeling the flow, letting inner consciousness lead the way. The highly praised, so-called, ‘superstar curators’ and ‘artist-entrepreneurs’ have implanted in us the harmful ideal to have something ‘going on’ all the time: let it be doing research, writing proposals, seeking for funding, visiting studios or negotiating with exhibition venues. I hope the moment of solitude will help us — curators, artists, creatives and society overall — to shed this destructive pressure and follow your own vision. Presence as the immediate proximity of a person or thing. Geographer Yi-Fu Tuan has rightly pointed out: ‘ What is there in a culture that is not a form of escape? ’ [4] Paradoxically, in times of crisis, while culture comforts us and helps to deal with everyday life, it is the first to experience financial cutbacks. Which seems even more duplicitous, considering that artists are the ones cultivating nation’s heritage and cultural scene. Our ability to build a more healthy and equitable art world lies in the power of joint effort. We have to learn to be more open and accepting to wider audiences, but first of all — build trust and cooperation among each other. In countries where the contemporary art discourse is still in a relatively early stage, there’s only a small circle of people who do art, curate art, observe art and write about art. I see this tiny ‘art bubble’ as very discouraging for constructive discussions and critical thought development within the local art scene. I ’ m tired of conversations that just state how bad the situation is, but don ’ t provide any solutions, just leave me with a bitter aftertaste. I think we can grow much more, both collectively and independently if we put an effort into nurturing and establishing networks. Be friendly, but keep a professional relationship. Support each other, but give honest feedback. Be responsive, but focus on our individual thing. Presence as personal appearance or bearing. Crises shape history, and I believe that we, curators, have power in our hands to shape it for better. We could say we are creators whose material is the work of others — but in any case, the role of a mediator is inescapable. If we go along with the infamous curator’s Harald Szeemann ’ s idea of ‘ artists as the best societal seismographs ’ [5] , curators, similarly to seismologists who study earthquakes and their waves, cross-examine ‘movers and shakers’ of the social and political climate. This unprecedented time has taught me to not to underestimate the power of change in the society. I often wish I had more courage to do what I wish to do and take part in shaping public thought. Once and for all it ’ s time to get rid of the paralysing fear of failure. Fear of being judged, being seen, being public. Instead, learn to be self-sufficient without a necessity to prove anything to anyone. We can make a difference. We are needed. Take time. Take as much as you need. But make good use of it. Tīna Pētersone is an independent curator and a writer based in London/Riga. [1] Eliot, T. S. (1999). The waste land: and other poems . London: Faber and Faber. [2] TED. (2020). It’s OK to feel overwhelmed. Here’s what to do next . Available at: https://youtu.be/oNBvC25bxQU . (Accessed: 21 Apr 2020). [3] Gielen, P., & McGregor, C. (2010). The murmuring of the artistic multitude: Global art, memory and post-Fordism. Amsterdam: Valiz. P. 38. [4] Sugar, R. (2019). The Great Escape . Available at: https://www.vox.com/the-goods/2019/8/7/20749177/escape-room-game . (Accessed: 11 Jan 2020). [5] Carolee, T. (2009). On Curating: Interviews with Ten International Curators . New York, NY: D.A.P./Distributed Art Publishers. Previous Next

< Back Response to Latour I, Crisis, Production and Closed Communication Katelynn Dunn Divergent Mediums (Isolation and Closed Communication Channels),NYC. April 2020. ‘Culture detaches itself from the unity of the society of myth ‘when the power of unification disappears from the life of man and when opposites lose their living relation and interaction and acquire autonomy.’ [1] Isolation continues every day. It is hard to say when it unofficially started. During this time, people are focused on reflecting, taking it easy and self-care. People use the word ‘mundane’ quite often. Concerning production and the environment there is a positive overall from a global perspective, and that is what Bruno Latour discusses in the article, “What protective measures can you think of, so we don’t go back to the pre-crisis production model?” He says covid-19 is resocialising us in this moment while globalisation and capitalism wane, and we should use it to get ‘away from production as the overriding principle of our relationship to the world.’ [2] Within this experience, the world has been granted eyes to see that we have the ability to change and quickly. Production has halted throughout the globe due to the requirements of our governments. Movement has been blocked, borders closed everywhere, and we are all left to look to state leaders to make decisions about what to do after we slow the expanse of the new and mutating coronavirus. While we wait, we wonder what we should do without or what we could change to make the re-start for a new world a better place. Where are we going? More question and reflection – ‘What are some suspended activities that you would like to see not coming back? Describe why this activity seems to you to be noxious/superfluous/dangerous/incoherent and how its disappearance/putting on hold/substitution might render other activities that you prefer easier/more coherent.’ [3] I am not sure I have the insight to say what we can do without yet. Feeling so close to the pandemic currently and being within the gears of the machine moving it makes it difficult to fully understand the implications. It feels like being in an already moving and working world of its own. The ‘coronavirus system’ is our life now, and we only function within it. Its power has shifted our attention and moved our pieces. We are required to adapt to it, to work with it and to govern it. Feelings of monotony, lack of freedom, lack of control, confinement, these are the feelings and words that come to mind. It is not right. Leisure is fine. Heaviness is not. We are without so much at this moment that there are more paths to thinking of things that we do need, especially from a non-materialistic point of view. You feel the ebb of production in the environment, and it is not necessarily for the better. This is referring to the environment of ideas and its power, not of material production. It is important to be productive in our communication forming connection. It could be developed from having face to face or in person exchanges taking place. If this isn’t the case, it could be just as effective to have digital communication taking place, and then it is the activity between meeting that is most important for connection. One of the issues from this crisis is a decrease in the quality of communication, from a creative standpoint. Currently, we hear and see the same phrases repeated over and over due to absence of overall information available. We receive most information from media outlets as these are one of the main sources of communication while we are distanced from one another. It is mind-numbing and propagandist. We have more creative possibilities in a system with hyper connectivity and communication, because there are more channels to consciousness. Creating is situational. Art is situational. It is most captivating when it happens in orbit, cyclically, and sequentially. Each movement feeds on the one before, or the ones around it, and it continuously changes. It requires a setting for us to deem it relevant, and to stir us into questioning our existence or to take action. The artist forms the structure of their own creative atmosphere. In the current moment, this structure is changing via the virus, and we must find ways to maintain our agency to have control of our art and of our own future. This becomes more difficult in an environment with less information due to reduced overall movement, and most notably in an environment with a dramatically sensed drop in movement. Stopping or interfering with movement is completely averse to decision making power of all people. In our world, movement, or activity between people, is equivalent to power and provides force needed to progress. It also provides the agency to see by allowing for different positions in society and therefore perspectives. ‘If we’re so oppressed, it’s because our movement’s being restricted.’ [4] People may have more time to concentrate on skills of a craft. However, the authority of art will not be felt as strongly. How do we avoid becoming spectators, and blind ones, when movement is blocked? Hyper activity and communication in the globalized world is one that breeds significantly faster connections. This means there is more available information which creates more differentiated connections, language associations and diversity in the world. This leads to a deeply complex and unique evolution of rare ideas. This system proves creativity and is the artist’s world. While it leads to greater ‘pollution’ in the environment of ideas, which could be seen as a negative, the system with less communication and less information means less possibility (i.e. production) for people to contribute to building the world as they see it. It puts the power of thinking, idealizing, and constructing reality in the hands of those who have greater concentrated power, which will be fewer people. Social systems are flattened. This creates more equality and less conflict. However, it also decreases complexity between ideas and the overall need to question existence. To see the larger picture, and to have the ability to make a new system, one must have the connections to see, to have vision. With less production and activity, our vision is minimized, obstructed and reduced comparatively. For artists and critics, what I believe will be the difficult aspect of this problem we are attempting to solve and system we are attempting to restructure is the current notion attached to creativity. To create is to produce, so to be creative is to be productive. To move away from production means to move away from creativity or inventiveness. How will we value art in the new world if we detach creativity from capitalism? Could we have a system of creativity within a non-capitalistic society? Why shouldn’t we value complexity of ideas? What could be a new definition of creative? Will quality of art improve with less people producing? Where will the force to create originate in the future? Katelynn Dunn is a multidisciplinary artist whose practice is based on understanding philosophies of experience and image, patterns in society and the human psyche, artist process, power structures and systems and language. [1] Guy Debord, Society of the Spectacle (Detroit: Black & Red, 1983), 180. [2] Bruno Latour, “What protective measures can you think of, so we don’t go back to the pre-crisis production model?,” AOC Media , March 29, 2020, https://aoc.media/opinion/2020/03/29/imaginer- les-gestes-barrieres-contre-le-retour-a-la-production-davant-crise/ . [3] Bruno Latour, “What protective measures can you think of, so we don’t go back to the pre-crisis production model?,” AOC Media , March 29, 2020, https://aoc.media/opinion/2020/03/29/imaginer- les-gestes-barrieres-contre-le-retour-a-la-production-davant-crise/ . [4] Gilles Deleuze, “Mediators,” in Negotiations (New York: Columbia University Press, 1995), 121-134. Previous Next

< Back After The Covid-19: Speculations Over The Verb ‘To Re-Start Giulia Menegale One week ago, I left my room in London with mixed feelings: I took this decision based on the impossibility to formulate any previsions about the future. I travelled from London- Heathrow to Roma-Fiumicino by plane and then, from Roma-Fiumicino to Venice by car. Being born in neoliberal and globalized times, I am not used to making decisions which are beyond the possibility of choosing among several diversified options: in the current situation, we have lost our apparently unlimited freedom to travel, to produce and to consume. Only one flight company operates this trip. The Italian government ensures the opportunity to come back to their home country only for its own citizens who are currently living in the UK, whilst the borders are officially closed for the rest of the population. Once arrived in Venice, I had to self-isolate for 14 days meaning that I could not leave home neither for doing shopping or taking the trash out. These are the only two activities for which Italians who reside in the red areas – zones highly affected by the COVID-19 – are now allowed to leave their houses. Being at home with my family implies to join again the quotidian rituals happening among its warm walls, after months. One of these consists in watching the news together on the television, while having meals. Since my return, I thus heard several times journalists announcing that ‘We will be ready to restart our activities soon, though we need to act carefully and gradually’. When this happens, the members of my family stop eating and impose absolute silence on each other in the hope that possible dates for the ‘re-opening’ of the activities will be officially announced. Recently, the Italian government has indeed made public a provisional calendar for the next months: ‘on the 3rd May…’; ‘in July 2020…’; ‘in October 2020…’; ‘next year…’ I am the only member of my family who keeps eating her meals regardless of these announcements and does not make comments on them. I understand the shared need and will to ‘restart’ after more than one month of lockdown: ‘The Italian economy is suffering’ an Italian politician says, ‘The lockdown for the COVID-19 costs each Italian citizen 788 euros per month’ someone else adds, ‘and Italy risks to lose up to the 20% of its total GDP by the end of the year’. Nonetheless, when I hear the television or my familiars pronouncing the term ‘restart’, I cannot avoid asking myself whether me and the governments, me and thousands of other Italian families, are waiting for the same systems, activities and lifestyles to ‘restart’. By using the term ‘restarting’, do we even refer to the same phenomenon? Once, the philosophers Gilles Deleuze and Félix Guattari said that the fundamental problem of political philosophy ‘is still precisely the one that Spinoza saw so clearly (and that Wilhelm Reich rediscovered): why do men fight for their servitude as stubbornly as though it were their salvation?’ (2004: 31). Through this sentence, they emphasize the fact that the neoliberal and consumeristic societies we live in, produce the same conditions that make us “to want” and “to need” this exploitative economic system ruling us. Since the lockdown began, we all have experienced the ambiguous feeling caused by being trapped between the desire of “carry on as if a health crisis has never happened” and the pleasure of “escaping from any imposed duty”. This pandemic has been efficacious in showing us, through empirical experimentation, that the “ought to consume”, as well as, the “ought to produce” are not urgencies tied to our bodies or our souls. Why should we desire to come back to a system, a lifestyle, a world whose survival relies on the application of mechanisms of massive subordinations? In these weeks, several intellectuals have speculated about possible futures after the COVID-19, over online journals. The sociologist Bruno Latour suggests ‘do not repeat the exact thing we were doing before’ this unexpected ‘stopping of the world’(2020: 2). If we want to become ‘efficient globalization interrupters ’, we should strongly refuse the same modes of overproduction which lead us to periodical crises and to the accentuation of inequalities between winner nations and defeated ones. In light of Latour’s suggestions, the verb ‘to restart’ acquires thus meanings which differ from the ones evoked by worldwide governments: it means, not only to seriously deal with the heath crisis we are passing through now, but also with the climatic and planetary emergencies which we are witnessing since many years. The current heath crisis encounters the environmental emergency in the image of a man carrying in his hands a branch with several hanging face masks which has been shared by the association Ocean Asia. The picture was taken during some marine operations around the Soko Islands, a small archipelago in Hong Kong, where associated researchers had found dozens of these protection devices along the coasts. According to some figures announced by an Italian newspaper a few days ago, Cina produces nearly 200 million of face masks per day while the U.S. will need to supply 3,5 billion in order to protect medical workers in a severe pandemic. By the end of each month, Italy will have consumed and thrown away 130 million of face masks. The photo I have referred to thus summarize the paradox with which we will soon be confronting, if we do not consider the environment as a priority in this generalized call ‘to re-start’. An important number of single-use face masks and plastic gloves – all surgical devices which are certainly saving human lives now! – will be added to the 6 millions of tons of synthetic fibers produced per year – materials which are certainly dangerous for the environment due to their dispersion in the form of microplastics! – to get rid off. In the scenario described, it seems to me that we are living in times where the pages of our daily agendas are full of exclamation marks and red underscores: priorities get accumulated under long ‘to-do lists’ (or to-change lists?!) that requires equally energetic and prompt responses. Formulating the question in Spinozian words again, have we reached the full capacity in confront of the challenges that our bodies, our planet, the pandemic can take on? When the health and social crises encounter the environmental one, establishing a political agenda means to set priories among urgencies that cannot longer be postponed. When I hear the word ‘re-start’ on the television or other mouths, I take time to imagine that, meanwhile, we are meeting over the web to agree on possible actions to be undertaken on the small and bigger scales. In this period of lockdown, my hope is that we have begun working consistently toward the construction of the infrastructures which will allow us to respond to these multilayered crises, both on the micropolitical and macropolitical levels. Has the ambiguity generated by the use of the verb ‘to restart’ suggested any strategies regarding how to actuate such systematic changes, yet? Giulia Menegale (1995) is an Italian-based curator, writer and researcher. SOURCES [1] Deleuze, Gilles; Guattari, Felix. Anti-Oedipus: Capitalism and Schizophrenia , London: Continuum International Publishing Group Ltd, 1984. [2] Latour, Bruno. What protective measures can you think of so we don’t go back to the pre-crisis production model? , translated by Stephen Muecke, ACO media, 29th March, 2020: https://aoc.media/opinion/2020/03/29/imaginer-les-gestes-barrieres-contre-le-retour-a-la-production-davant-crise/ (last visit: 23/04/2020.) [3] Zanini, Luca. “Coronavirus, allarme ambientale: «Miliardi di mascherine finiranno nei mari»”. In Il Corriere della Sera , Milan, 8th April 2020: https://www.corriere.it/cronache/20_aprile_08/coronavirus-allarme-ambientale-miliardi-mascherine-finiranno-mari-7e05af60-781c-11ea-98b9-85d4a42f03ea.shtml [4] Article from Ocean Asia: http://oceansasia.org/beach-mask-coronavirus/ Previous Next

< Back Care in Crisis – A Response to Bruno Latour’s protective measures post-crisis Beatrice Rubio-Gabriel We are in a state of emergency. We are told to stay at home, to only leave for work if it is essential, to only go to the shops if it is for food, and even then, we must not be within more than a meter and a half of one another. We are in a state of emergency. We are in a moment in time so tense, that we can barely see our loved ones. In some countries, others are not able to bury their dead. We are told not to touch our loved ones. The police are patrolling the streets and men are on trial for leaving their hotel rooms in a state of desperation to escape quarantine. The economy is crumbling, and businessmen and landlords wring their hands nervously alongside the rest of us. The government is trying to roll out an app that they say will monitor who you are in contact with for more than 15 minutes, and people are drawing the line. It is a gross invasion of privacy. But in this time, so many things are. We are in a state of emergency. I fear many things. Many little things. I fear the dark. I fear confinement, of never knowing true political freedom from this politically charged body that screams with every breath. I fear one day that this family will clash one too many times and we will just lose it at each other. Driven insane from spending more time together in the past 2 months than we have in the past 7 years. Sometimes I fear that in this isolation, I will learn that no body truly cares about me after all. I fear that I will walk out of this pandemic with nothing in my pocket. To me, those are the small things. They end at the edge of the bubble that encases my life. Then there are the big things frantically cycling through everybody’s mind. Death. The destruction of our way of life. The disintegration of our economies. These are the big things. These are the big concerns the rest of the world is scrambling to find the answers with which to contain these issues. [1] That is not to say I am not concerned by them. Of course, they gnaw at my mind, and I spend nights trying to create new ways to reach out and help my own community, both inside and outside of the arts. But in this isolation, I have also discovered my mind is better equipped to cope with inevitability over uncertainty. There is no going back now. Normalcy as we recognise it will not emerge from this pandemic. We shall not walk out of this and back into the rhythm of life we once knew, no matter what many of our world leaders and big business owners will try to have you believe, or convince themselves of. What this pandemic has given us – fear, community, pockets of solidarity, economic re-evaluations, bitterness, patience – those will stay with us. In forms different from how they are manifesting now, but they will stay. There are many things that have become glaringly obvious that when push comes to shove, humanity learns how to do without. Heavy production, instant material gratification, intensive 5-day 9-5 work weeks. We learn that we don’t crumble when we can’t acquire certain possessions instantly. We learn that we can adapt to working from home, to working less. When we have time to ourselves, we spend it cultivating the relationships around us, healing our bodies and our minds. But the things linked to an intensive labour economy, the capitalist structure which supports itself on the pillars on production, we are realising we can do mostly without. But only because now we must. Within weeks, we were able to mobilize workplace measures to counter the necessity of the 5-day 9-5 workweek. Yet how loudly people would yell in the discourse of maternity leave for mothers. How little we would accommodate for those working with disabilities. Nevertheless, this virus has shown that we can indeed work shorter hours, or we can work remotely, and we will be productive. To those who scorn federal financial aid, who say that if you do not make the people work then they will not work, this virus came to prove them wrong. As we speak, the artworld is clambering into overdrive; digitising all they possibly can, increasing the amount of resources readily available in online databases, and doing their best to transform the experience of physical exhibitions into the virtual. And perhaps a touch late, we are now critically exploring what it means to govern within the politics of Care. Incredibly as Capitalism buckles under this intense pandemic, Mother Earth is beginning to flourish. With less cars on the road, less people littering outdoors, and less physical businesses operating, our air is becoming cleaner, waterways are clearing, and fields are regrowing. An environmentally incited self-sufficiency (though catalysed by an apocalyptic mindset) is also developing as people begin to grow their own gardens. Yet on the other end, resource consumption is increasing. One-time use plastic items such as bin liner bags, latex gloves and antibacterial wipes are quickly filling up garbage bins. But I optimistically hope that this can only mean that we will adapt to become even more environmentally conscious, and biodegradable alternatives will become more accessible as the demand for single use items grows. Most notably, it is ironically in this time of isolation that the sense of community grows stronger. The desire for connection is greater and we are all asking ourselves how we can be together if we can barely be within arm’s reach. Society is learning to reconnect with one another, with the planet and with themselves. Online groups have surfaced to keep communities interconnected and accountable to checking in with one another. Self-care is booming in the form of learning to sleep better, eat better and be better. Not only this, but the return to the personal archive has also risen with vigour. Diaries, dream journals and photo logs are here to document our thoughts as they delve into loneliness, insanity and awe. And if we are asking ourselves how it is and what it means to live through a crisis, then we must also consider what it is to live after it. How can we emerge together, safe and sane? This time of upheaval is an opportunity to push the reset button on life. From what this crisis has taught us, we can take away harsh workweeks, that break the backs of single parents, and eat too much and too dangerously into our time. We can learn to be more mindful. We can cope with being more self-sufficient. We know how to form communities. What I fear however, is that what will emerge will be the inverse of these desires. Companies will surely do their best to bring back the labour force which focuses solely on the production value of an individual. I suspect when this dies down that people will flock to the shops with their new-found freedom. Companies will return to taking advantage of their employees. Using the guilt of gratitude for having any sort of job at all. The roads and planet will buckle under the weight of the return of everyone’s cars, and thoughtless racism will not fail to remind us at every airport how conditional belonging is. The kindness that is being extended by many to many, will revert to being a few. It is clear that the government, when required of them, are able to re-distribute national economic resources in a way to help the financially disadvantaged. It would be too much to attempt to tackle the issues of capitalism in this single response and there are certainly minds out there greater than my own who are better equipped to help handle this discourse. But navigating a kinder workweek – that is something we can handle. But in tandem with this, for us to accept working less and producing less, we must have the capacity to be able to live on less. For society to also value themselves above their production value, the system supporting that mentality on the outside must also change. Companies are already beginning to employ shorter work weeks to benefit the wellbeing of their employees, so we already know how to do this, and why it is important. But for many workers, the desire to work heavy hours often stems from feeling the need to. It is time to re-evaluate the cost of living standards to negotiate this with more amiable work weeks. Perhaps here in Australia, they should think harder on what it means to support families than the supposed economic promise of what it means to support coat mines. Think of where else this Federal budget can go to if it were guided by a system of care, and not by structures of corruption. It could go into accommodating learning and working remotely, into making companies better equipped to hit their environmental benchmarks, into art institutions being able to fund more initiatives for emerging artists. For the wellbeing of our citizens, we must re-evaluate how much it costs to simply be able to exist. And perhaps it isn’t only the government that should be held accountable, but also the rich. This pandemic has made painfully clear (as if it wasn’t already) the gaps between class in our systems. As I write this, millions of people are without jobs and without homes, and the wealthy are in houses big enough to house families four times their size. If there is a minimum wage that allows people the barest standard of living, there should also be a maximum wage, to ensure that this actually occurs. There is a huge discrepancy between the CEOs and their workers, with CEOs earning annual incomes at least 16 times that of their labour force [2] . Not that I am advocating for barricades to innovation, but there is surely a reasonable limit to wealth. For decades we have supported systems that have almost encouraged the wealthy in taking advantage of the working class. Rewarding and praising those at the top for consistently making more only means that they also have greater incentive to take more. And now look at where we are. It isn’t enough to rely on the Government’s redistribution of wealth, a weak attempt to counter this system through taxation laws, but it is time to look at the predistribution [3] of wealth. Currently in Australia, almost half of the wealth in the country is owned by 10% of its population [4] , but inequitable wealth distribution is an issue that isn’t limited to Australia alone. It is why I suppose we are all working so hard to find sustainable ways to operate around and outside of Capitalism. We are individually picking up the pieces of the puzzle, but I suspect it might be some time before we can harmoniously work together to complete the picture. I hope for the best after this crisis. I certainly have more hopes than fears. I hope that we will stop making those with the least give up the most. I hope that we may stay connected. I hope that after all of this, we will still be sending letters and keeping journals. I hope that we may learn to work smarter, instead of being pushed to work harder. I hope that we will see the planet having begun to heal itself in our absence, and that we may preserve and continue this. I hope that people will continue to be more thoughtful of their neighbours. I hope that humanity will not forget a kindness and consideration that emerged from their desperation. This is what it means to operate within a system of care. Beatrice Rubio-Gabriel is an independent curator, writer and performance artist based in Naarm/Melbourne. [1] I am interestingly finding people are at one end or the other. For some, their greatest concern is that their Nintendo Switch could not be delivered on time. For others, they worry that they might not be able to return home from work as healthy and well as they entered it. [2] Sam Pizzigatti, “Minimum wage? It’s time to talk about a maximum wage,” The Guardian , June 30, 2018, https://www.theguardian.com/commentisfree/2018/jun/30/minimum-wage-maximum-wage-income-inequality [3] I was interestingly in a conversation with an artist the other week, who was stressed financially, that I brought up the idea of a maximum wage to her, unaware that this was something that was already being debated heavily on ( https://www.debate.org/opinions/should-there-be-a-maximum-wage-law ), but she also thought it was a fantastic idea and was surprised to find it wasn’t present in our Australian economic discourse. I am equally confused. [4] “Wealth inequality in Australia is getting worse,” Findings, Roy Morgan, last modified September 21, 2018. http://www.roymorgan.com/findings/7733-wealth-inequality-in-australia-is-getting-worse-201809210554 Previous Next

< Back Activities to stop or to reappear and to be born after (or as a result of) the health crisis Yana Gaponenko Bruno Latour proposes to reflect on the current pandemic situation as the possibility to refuse poisoning and damaging activities we had before it as well as emancipating and liberating ones to appear after we learn to live with the consequences of the pandemic. I may for now conclude that we’ll be totally missing our pre-pandemic brains as we used to miss our pre-internet ones. Nostalgia as a safe space element now defines our daily life practices in quarantine: artists, curators, researchers of all kinds return to their unfinished projects, rethink on their previous background and dive into an inner archeology and inner watching. Diaries will return as a tool of everyday notes and individual archiving and dreams will replace physical travelling in space so people will write down and draw their dreams’ narratives as one of the only unpredictable and not controlled by the state adventures spaces in quarantine times. Past time begins to matter and the concept of the future feels to be reduced. The planning horizon is as narrow as one week maximum. Offline meetings with group activities became extremely precious practices of the past and the concept of collectivity moved from the concept itself to the real people groups quarantine put us in – whether it’s our family we locked in with or our neighbors we rent the space with. At the same time family as a social institution will be reconsidered and people will practice single status much more often after all. All human life spheres will be emphasized with the nationality aspect. The concept of a national state already comes back as geographical borders are now more obvious than ever in past decades. The tools of pandemia fight varies from one country to another. Bio, body management and health maintenance is especially politicized now and have all means of control described once by Foucault. Perhaps control over death will return and replace neoliberal control over life as the medical system isn’t able to sustain so many people suffering from diseases. People will be allowed to die as it was in the Middle Ages. One gets medical help depending on the health system status their country has reached due to inner political decisions of the past. The perverse imbalance of medical help reveals total social injustice in all countries. Vulnerable people became even more vulnerable, precarious cultural workers – even more precarious than earlier. Incest, home violence, suicides will grow. There will become more homeless people as a consequence of the economic crisis and physical distance. Capital, be it financial or symbolic, is the key currency nowadays. Institutionally protected artists and curators will for some time rest in their safe spaces whereas total freelancers and the rest of emerging art makers will show more agility and maybe even invent new means of art production. More and more artists will practice work offline and make crafts and art with palpable materials which will remain after the crisis. Barter as an alternative to money exchange for the service will reappear as a practice of surviving and mutually beneficial cooperation. Home agricultural rituals will reappear and people will live with the vegetables and fruits they planted in their houses which will cause the appearance of the new organic forms of life in a human habitat (worms, insects, etc). Searching for vitamin D people will start moving to the south, and so will the building industry. People will reduce consuming food from the supermarkets, clothes (they may use each other’s protecting costumes when going outside now) and the entertaining experience will remain individual as in quarantine times. Invisible labour done by women in families such as housekeeping and childcare will be equated to the paid work and become more regulated and protected. Office work and going to school will cause a lot of debates after the pandemic and will split society into those who put real interactions at the forefront and others who don’t trust people after all biological battles. Vernissages, public art discussions and symposiums will be held less often than before being replaced by individual tours and consultations for those who can afford it. Art infrastructure will be represented by two polar agents: very strong state art institutions with national old art collections and low horizontal self-organised initiatives. No ‘middle class’ private cultural institutions will survive the crisis. Artwork logistics will become chaotic, works will be bought directly from artists studios, there will become more private collections as collectors will support living artists on a barter basis, making collections of the future look subjective. More and more international council boards will appear to decide on the future of art producing today. Big art institutions will combine their collections for mutual survival and reduce exhibition spaces which no one may maintain anymore. National cultural memory of third world countries will since upcoming times be owned by big players among capitalist countries, bringing us to the new era of informational colonisation. Some practices which will most likely be back but not wished: Elite individual original artworks experience (will make capitalistic gaps even bigger) Rewriting history and informational colonisation (oblivion and propaganda will lead to irrevocable consequences) Alt-right and nationalistic tendencies will grow Control over death replacing control over life (ethical crisis) Some practices which will most likely be back and are wished to: Barter and exchange economy (will strengthen horizontal connections) Self-sufficiency with nature materials, sewing clothes, planting food, crafts (will reduce consumerism) Diary notes, archiving, inner archeology, mail art (will reduce visual overproduction) Vladivostok as a relatively young Russian city (est. in 1860) has always been aside from major empire or state disasters and used to be “a state in the state”. As a voluntary and adventurous place it was discovered by those who were ready to start their life from scratch and had nothing to lose or were forced to settle these lands from the west. This entrepreneurial vein comes to the fore every time the region is in crisis. So nowadays, pandemic unfortunately doesn’t deter people from going to work because otherwise they won’t survive the economic crisis. Extremely remote position from the place of state decision making will leave my region to survive on its own as it has already been doing during the 1990s. Poaching seafood and wild animals will intensify, that’s the way people will become closer to nature here. Vladivostok used to be a closed city until the 1990s, therefore solely as a speculation we may assume that the pandemic of 2020 will just make this isolated city as remote and independent as it already used to be thirty years ago and before it as well (exactly one hundred years ago when the Far Eastern Republic was proclaimed here for a couple of years). Yana Gaponenko (born 1988) – curator, lives and works in Vladivostok, Russia. Previous Next

< Back Which Side Have You Chosen? A Response to Bruno Latour [1] Anna Mikaela Ekstrand Left: Protesters kneel in front of New York City Police Department Officers as they violate curfew, Plaza Hotel, 59th Street, New York City, June 3, 2020. AP. Right: From left, ex-police officers Derek Chauvin, J. Alexander Kueng, Thomas Lane, and Tou Thao. All have been charged in the on-duty killing of George Floyd. AP. In the early days of the Corona crisis, I strongly felt the intensity of the online art world – viewing rooms, podcasts, article series, and more launching during the first week of quarantine. The most successful initiative engaging both the art world and mainstream audiences in practices of deep looking, but more importantly revising and restaging, was the Getty Challenge with participants across the world recreating artworks. [2] Etty Yaniv, an independent publisher, has interviewed over 125 artists on how they are coping during Corona times – some of them are published on my platform Cultbytes. [3] The Immigrant Artist Biennial, a project that I am working with, has shifted programming online hosting studio visits on IGLive, and on Zoom, a roundtable on Anti-Asian Racism and an immigration law clinic. [4] The online sphere quickly became a place for reflection and communal support but also a more rigorous competition for visibility, one that artists, many who already work with self-promotion to manage their careers, excelled in. In “What protective measures can you think of so we don’t go back to the pre-crisis production model?” [5] Bruno Latour, a French philosopher, anthropologist, and sociologist urges his readers to sacrifice their opinions to rely on descriptions and research to devise systemic solutions to stifle climate change through his call-to-reflect questionnaire. On March 12th I began writing a response to Latour’s text: [6] In America, COVID-19 has provided further magnification and broadcast of racial divides, which has been a hot topic with push back against rampant police violence in recent years, but also class divides – which in the seat of capitalism is not regularly a hot topic. Major companies, like Amazon, are experiencing strikes by their workers, unrelated to unions. In times of crisis, the needs of the people are magnified. Latour and I, and many others, anticipated a shift. We just could not put our finger on what it would be. Before the four now ex-police officers, Derek Chauvin, Tou Thao, Thomas Lane, and J. Alexander Keung, brutally murdered George Floyd by restraining him, preventing onlookers from intervening, and, the former, pressing a knee on Floyd’s neck for 8 minutes and 46 seconds during which time he called-out for his mother and uttered the words “I can’t breath.” [7] Before the arrests of Gregory and Travis McMichael’s some two months after they fatally shot Ahmaud Arbery, a black man out for a jog. Before these events that would trigger yet another wave of protests against state sanctioned violence against people of color many of us busied ourselves with increased levels of self-care, care for others, and issues of personal finance, while in confinement. Countrywide stay-at-home orders provoked an increased reliance and engagement with government entities, local and state politicians, healthcare providers, or within the American context, insurance providers (or a distancing from them as it were to not override hospitals), Department of Health (for information), and the Department of Labor (to register unemployment) also made these entities more visible in our everyday life. Little did we know that this work would prepare us and offer us tools to carry out the revolution. In America, the Black Lives Matter movement has urged citizens to look beyond their own experiences to see facts; there is rampant systemic racism that violates black people in this country every day. Activist groups, protestors, influencers, democrats and republicans, politicians – basically people of all races and walks of life, many who normally would not have the time or interest, are all chiming in in solidarity for change. In the art world, influencers, galleries, institutions and the media are highlighting black artists, and some have quickly created grants and financial support for arts education for black people. Anti-racist resources are being widely shared to help institutions shift away from tokenizing to truly become more inclusive. [8] Latour’s first question is ‘What are some suspended activities that you would like to see not coming back?’ In solidarity with the Black Lives Matter movement, my answer is: The Police. His second question is why? My answer is: Shifting funding from the police, a racially biased and broken system and the industrial prison complex to education, housing, healthcare and community engagement would help the black population, POC, LGBT community – groups that endure frequent policing aka systemic harassment, murder, and disenfranchising through mass incarceration. Dismantle lobby groups like ALEC that support and are largely funded by companies that profit from mass incarceration. Re-integrate ex-convicts into society by allowing convicts to start and complete degrees and work for minimum wage when they are incarcerated. Create a probation system that supports instead of restrains, and give ex-cons their democratic rights back, the right to vote. The Prison Policy Initiative estimates an annual cost of $181bn for mass incarceration in America. [9] Defunding the police and dismantling the industrial prison complex will leave many out of work. As my response to Latour’s third question: [10] superfluous prison guards, police, parole and probation officers who truly care about reform, rehabilitation and community building can be fast tracked into becoming social workers and educators. The rest can be put on Unemployment Insurance (or how about Revolution Unemployment Assistance? RUA) until they find work in other industries. Maybe Elon Musk ( not Claire Denis) can find a way for them to explore space? [11] The companies that profit from convicts and their families can be allocated federal and state contracts to ideate, create and lobby for environmentally sustainable law-changes (perhaps taxing car and oil production, companies with high carbon footprints, or America’s wealthiest 1%) or just continue selling their goods to other consumers, however, with a mandate to employ at least 70% ex-cons. If they fail or are unwilling, they too can be put on assistance until they find work in other industries. I believe that the longevity of the current wave of the Black Lives Matter movement has been reliant on the government indirectly funding its supporters and participants. It was fueled by an increased proximity to government entities and officials moderated by the Corona crisis in addition to our lived experiences enduring personal sacrifice to curtail the crisis. The police murders of Trayvon Martin, Tamir Rice, Michael Brown, Eric Garner, Philando Castile and Breonna Taylor [12] have provoked countrywide protests and actions of solidarity, however, none as encompassing as now. With the suspension of local businesses, the ‘closure’ of states and work stop orders, many people are out of work and are eligible to receive between 21 to 39 weeks of benefits. [13] 40 million Americans are currently enrolled in these financial assistance programs. Without a job to go to and financial assistance (stimulus checks at the very least), it is easier to continue organizing against and protesting the American governments repression of its people to provoke real change. [14] Similarly, the wide-spread protest movements, Fridays for Future (FFF), Youth for Climate, Climate Strike or Youth Strike for Climate, essentially carved out protected time during the school day for protests to occur as children, protected by various laws stating that they must go to school, were let back into school on Monday after returning from protesting on Friday. In March, America’s market economy became overhauled by federal and state sanctioned regulations to alleviate the healthcare system to tackle the virus outbreak bringing the need to remedy mass unemployment and aiding struggling corporations. Mayors and governors crowded the stage many addressing their constituents directly on a daily basis. Andrew Cuomo’s daily press briefing was broadcasted on most local TV channels across the country. When Cuomo pleads for New Yorker’s to stay at home and social distance, even offering through the NYC Health Department tips for safer sex during COVID-19 [15] and addressing intimate and personal matters, it is not surprising that people feel empowered to speak directly to politicians to advocate for and vocalize defunding a police force that is killing their friends, family and neighbors. Lastly, regulations, fear of infection, death and the uncertainty of what will happen in the world has impacted people. Social media platforms offer spaces to process, discuss, and engage with the Corona crisis and our current situations both through information sharing, critique, humor, and holding others responsible for their actions. The crisis has forced many to (re)learn and spend more time communicating and broadcasting. According to the New York Times, we are ‘internet-ing’ differently and using a wider range of apps and services [16] – Zoom usage climbed from 10 million daily meeting participants in December to 300 million in April. [17] We are also spending more time on our immediate environment, local neighborhood and families. We have all become better at communicating online – thus more people are participating in digital forms of protest to broadcast, negotiate and further the Black Lives Matter movement. Simply put, in the past months, we have moved from recreating our favorite art works to fend off weary in the confinement of our homes to collectively with love, in outrage, despair, hope, and solidarity protest racism and police brutality and reimagine the society we live in; the Black Lives Matter movement has brought us out of our homes back into the streets [18] and, hopefully, to the voting polls. Latour’s appeal to reconsider how we can use this slowdown of capitalism to renegotiate existing production models to better protect our environment is valid. Yet, environmental policy is more mature and developed than anti-racist policy. The former is institutionalized, carried out by a complex system of national and international bi- and multilateral agencies and partnerships pressurized by activists, like Greta Thunberg. We must make sure that the Black Lives Matter movement in America and anti-racist policy across the world continues to develop – like climate change, this is an issue that belongs to us all. We must stay the course. Anna Mikaela Ekstrand is a Swedish/Guyanese independent curator based in New York City. [1] Latour, Bruno. Translated by Stephen Muecke. What protective measures can you think of so we don’t go back to the pre-crisis production model?, 2020. http://www.bruno-latour.fr/node/853.html , accessed June 22, 2020. [2] https://www.buzzfeed.com/louisekhong/getty-museum-challenge-recreate-artwork , accessed June 22, 2020. [3] “Artists on Coping” published on artspiel.org and cultbytes.com . [4] “Artists Respond to Anti-Asian Racism, Xenophobia, and Immigrant-Bashing in the Time of COVID-19,” April 22, 2020, co-hosted by EFA Project and The Immigrant Artist Biennial and “Visual Artists’ Immigration Clinic,” April 23, 2020, co-hosted by the Center for Art Law, EFA Project Space, and The Immigrant Artist Biennial. [5] See footnote 1. [6] As one of their curatorial residents I was asked by WCSCD? to participate. https://old.wcscd.com/index.php/2020/05/31/series-of-texts-developed-by-participants-of-wcscd-2020-2021-program-as-a-response-to-bruno-latour-text-what-protective-measures-can-you-think-of-so-we-dont-go-back-to-the-pre-crisis-producti/ , accessed June 22, 2020. [7] On July 14, 2014, Eric Garner said the same words under duress before he was killed by David Pantaleo, a New York City Police Department officer, who had put him in a chokehold (despite them being banned in the NYPD since 1993). So, what happened to Pantaleo? In 2019, the U.S. Department of Justice declined to bring criminal charges against the officer who had been relegated to desk duty and after disciplinary hearings in an administrative judge recommended that he be fired, which he was on August 19, 2019, five years later after the murder. The system is broken. [8] One example is “Racism in the Arts” created by @rhearhea__ and @paintherlex, two Chicago based artists https://www.instagram.com/p/CBTZeXClSJS/ , accessed on June 23, 2020. [9] PPI includes the cost of operating prisons, jails, parole, and probation, as estimated by the Bureau of Statistics to $81bn — in addition to policing and court costs, and costs paid by families to support incarcerated loved ones. Least we not forget the private entities like bail bond companies, which collect $1.4 billion in nonrefundable fees from defendants and their families; phone companies that charge families up to $24.95 for a 15-minute phone call; and commissary vendors that bring in $1.6 billion a year and the companies that use prisoners as low wage workers (sometimes $0.13-$4/hour) to produce goods “Made in America.” https://eji.org/news/mass-incarceration-costs-182-billion-annually/ , accessed June 22, 2020. [10] “Question 3: What kinds of measures do you advocate so that workers/employees/agents/entrepreneurs, who can no longer continue in the activities that you have eliminated, are able to facilitate the transition to other activities?” [11] High Life (2018), directed by Claire Denis, is set in a dystopian future where convicts are involuntarily sent to explore deep space in space ships designed by the Icelandic artist Olafur Eliasson. In 2018, with more idealism, Elon Musk launched Enoch, a satellite by the Bahamian artist Tavares Strachan, into space. The artwork is a 24-karat gold urn featuring a bust of Robert Henry Lawrence Jr., the first African-American NASA-trained astronaut. https://www.nytimes.com/2018/11/13/arts/design/spacex-enoch-tavares-strachan.html , accessed June 22, 2020. [12] The list goes on. The police killed 1,098 people in America in 2019. https://mappingpoliceviolence.org/ , accessed on June 22, 2020. [13] Number of weeks varies by state. https://www.cbpp.org/research/economy/policy-basics-how-many-weeks-of-unemployment-compensation-are-available , accessed on June 18, 2020. [14] Realizing that state and government had money in their coffers to sustain monetary assistance to curtail a financial crisis but not to help struggling communities with education and healthcare is also a provocation. [15] We have decades of work by the HIV/AIDS activists to thank for its frank, clear, and non-judgmental tone. No rimming please. https://www1.nyc.gov/assets/doh/downloads/pdf/imm/covid-sex-guidance.pdf , accessed June 22, 2020. [16] https://www.nytimes.com/interactive/2020/04/07/technology/coronavirus-internet-use.html , accessed June 22, 2020. [17] https://www.theverge.com/2020/4/30/21242421/zoom-300-million-users-incorrect-meeting-participants-statement , accessed on June 22, 2020. [18] Police across America have arrested and detained peaceful protestors and members of the press. As an effort to curtail looting, but let’s be real, in an effort to assuage protests, New York City implemented a city-wide curfew during the first week of June. In our fifth week of protesting the slogan Whose Streets! Our Streets! still rings loud. https://www.aclu.org/know-your-rights/protesters-rights/ , accessed June 22, 2020. Previous Next