Text in Public – Zine Performances and Rants

First comprehensive monograph of the Swedish queer and feminist performance artist.

Holes Dug, Rocks Thrown is the first comprehensive presentation of Line Skywalker Karlström's work. It documents a practice, that over a period of more than twenty years have been committed to "queer feminist world making" using a performative and embodied approach. Correspondingly with Skywalker Karlström's understanding of art as a chaotic and associative knowledge production, which unfolds as a collaborative and ongoing conversation, their book has become a bastard monograph, which describes an artistic practice through its relationships and its flock. For the book, Skywalker Karlström has invited a number of colleagues to engage in conversations with them departing from selected works and jointly attempt to expand upon the strengths and qualities of queer and feminist artistic strategies. In addition to an extensive documentation of works, drawings and ephemera, Holes Dug, Rocks Thrown contains a number of inserts with works by other artists, which have informed Skywalker Karlström's art practice.

Line Skywalker Karlström (born 1971 in Karlstad, Sweden, lives and works in Berlin) is a Swedish performance artist who works with a diverse range of materials dealing with the role of art in life, lesbian and gay identity and the perception of space. Her performances take place in the public realm and also in gallery installations. Karlström was a member of the feminist performance group High Heels Sisters (2002-2007), and a founding member of YES! Association / Föreningen JA! (2005-2018), a group of Swedish artist activists that she left in 2009.

The catalogue of the 13th edition of the Rencontres de Bamako - African Biennale of Photography, focusing on multiplicity, difference, becoming, and heritage.

The dominant narrative in this "globalized world" is, incidentally, that of singularity—of universalism, of single identities, of singular cultures, of insular political systems. With this narrative, however, comes an illusory sense of stability and stasis; identities seem inalterable, cultures are immutable, political systems prove uneasy in the face of change. Thus, in sustaining this pervasive discourse, there has been a great loss of multiplicity, of fragmentation, of process and change, and not least of complex notions of humanity and equally complex narratives.

In decentering this year's biennale On Multiplicity, Difference, Becoming, and Heritage, General Director Cheick Diallo, Artistic Director Bonaventure Soh Bejeng Ndikung, and the curatorial team—Akinbode Akinbiyi (artist and independent curator), Meriem Berrada (Artistic Director, MACAAL, Marrakech), Tandazani Dhlakama (Assistant Curator, Zeitz MOCAA, Cape Town, South Africa), and Liz Ikiriko (artist and Assistant Curator, Art Gallery of York University, Toronto)—of the Bamako Encounters pay a powerful tribute to the spaces in between, to that which defies definition, to phases of transition, to being this and that or neither and both, to becoming, and to difference and divergence in all their shades. Accordingly, Amadou Hampâté Bâ's statement (Aspects de la civilisation africaine, Éditions Présence Africaine, 1972) presiding over the manifestation, Maa ka Maaya ka ca a yere kono,translates to, "the persons of the person are multiple in the person."

A key tool for negotiating the processual and shifting nature of multiplicity lies in storytelling. It is the central medium through which humanity points the lens on itself and launches an attempt at self-understanding and reflection, and the breadth of answers given throughout history testifies to the congenial nature of storytelling and multiplicity. Moreover, the stories we tell not only negotiate who we are but also expose underlying currents of who we will become in the future. This is the concern lying at the heart of the 13th edition of the Bamako Encounters—the stories we tell, the multiple facets of humanity we accommodate, notions of processuality, becoming in being, embracing identities that are layered, fragmented, and divergent, and the multifarious ways of being in the world, whether enacted or imagined. It should be emphasized that this does not apply only to questions of personal identity. On the contrary, it is a bold affirmation of transformation and transition, of becoming in an emphatic sense, and is thus equally significant for state politics. It also rings true for questions of heritage/patrimony. Embracing the kaleidoscopic legacy of our multiple heritages means to open them up and liberate the term "patrimony" from its etymological roots (the Latin patrimonium means "the heritage of the father"), imagining in its place an inclusive concept of matrimony.

Thus, in this 13th edition of the Bamako Encounters with the title Maa ka Maaya ka ca a yere kono, artists, curators, scholars, activists, and people of all walks of life are invited to reflect collectively on these multiplicities of being and differences, on expanding beyond the notion of a single being, and on embracing compound, layered and fragmented identities as much as layered, complex, non-linear understandings of space(s) and time(s).

Published following the 13th edition of the Rencontres de Bamako - African Biennale of Photography, in Bamako, Mali, in 2022.

With Saïd Afifi, Ixmucané Aguilar, Baff Akoto, Annie-Marie Akussah, Américo Hunguana, Daoud Aoulad-Syad, Leo Asemota, Myriam Omar Awadi, Salih Basheer, Shiraz Bayjoo, Amina Benbouchta, Hakim Benchekroun, Maria Magdalena Campos Pons, Rehema Chachage, Ulier Costa-Santos, Adama Delphine Fawundu, Fatoumata Diabaté, Aicha Diallo, Amsatou Diallo, Anna Binta Diallo, Mélissa Oummou Diallo, Nene Aïssatou Diallo, Binta Diaw, Adji Dieye, Imane Djamil, Sènami Donoumassou, Abdessamad El Montassir, Fairouz El Tom, Luvuyo Equiano Nyawose, Raisa Galofre, Raisa Galofre, Joy Gregory, Gherdai Hassell, Thembinkosi Hlatshwayo, Letitia Huckaby, Anique Jordan, Gladys Kalechini, Hamedine Kane, Atiyyah Khan, Gulshan Khan, Seif Kousmate, Mohammed Laouli, Maya Louhichi, Mallory Lowe Mpoka, Nourhan Maayouf, Marie-Claire Messouma Manlanbien, Botembe Moseka Maïté, Louisa Marajo, Clarita Maria, Billie McTernan, Mónica de Miranda, Arsène Mpiana Monkwe, Sethembile Msezane, Ebti Nabag, Elijah Ndoumbe, Lucia Nhamo, Samuel Nja Kwa, Nyancho NwaNri, Jo Ractcliffe, Adee Roberson, Fethi Sahraoui, Muhammad Salah, Neville Starling, Eve Tagny, René Tavares, Sackitey Tesa, Helena Uambembe, David Uzochukwu, Sofia Yala, Timothy Yanick Hunter.

Who claims abstraction? What are the limits of abstraction? Are statelessness, dislocation and feelings of (un) belonging embodiments of an abstracted self that is in itself a work in progress? How could performance art—an artistic practice that places significant importance on presence and legibility of form—transgress into the realm of the abstract and the illegible in an effort to protect the artist’s likeness while shedding light on what it means to be in their body in relation to this world?

Chipo Chipaziwa’s My Mother My Home establishes itself as a query on the aspects of belonging and the artist’s own personhood that acts as the foundation of her practice. The question of where one’s personhood begins and ends within an artwork has appeared to be ever prevalent within the realm of visual art and is more relevant within the canon of performance art.

Writers: Chipo Chipaziwa, Denise Ferreira da Silva, Olumoroti George

Contributing artists: Margaret Joba-Woodruff, Sophia Lapres, and David Ezra Wang
Edited by Katrina Geotjen

Conversations about embodied strategies of knowledge production and knowledge transmission based on the choreographic and curatorial practices of about fifteen international choreographers, performers, dramaturges and curators.

In the context of the numerous ethical-political challenges of the global present, actors from the dance and choreography scene both in Berlin and internationally talk about forms of knowledge production beyond the prevailing conception found in Western modernity. They counter the mind-body separation and the notion of a universality of knowledge with multiplicities of knowledge production that emerge with and from the reality of differently situated bodies.

What potential do embodied practices offer for emancipatory movements? How can community be created through these practices, and what responsibilities does this entail? What role does the body play in the preservation and transmission of knowledge?

In this publication, edited by the choreographers and curators Martha Hincapié Charry, Sandhya Daemgen, Raphael Moussa Hillebrand and Matthias Mohr; Lukas Avendaño, Wagner Carvalho, Sandhya Daemgen, Ismail Fayed, Alex Hennig, Raphael Moussa Hillebrand, Martha Hincapié Charry, Isabel Lewis, Matthias Mohr, Prince Ofori, Mother "Leo" Saint Laurent, Léna Szirmay-Kalos, Thiago Granato and July Weber conduct conversations about embodied strategies of knowledge production and knowledge transmission based on their respective choreographic and curatorial practices.

Afghanistan is my father’s homeland. He was born in Kabul in 1945 and later moved first to France, then to Switzerland in the 1970s. In my mind, Afghanistan exists as a geography with blurred edges, something I feel the need to reconcile with. It’s a place I’ve only ever known through stories, a source of memories that, over time, have shifted and become distorted.

Contributors: Luca Cerizza, Farid Rahimi, Said Rahimi, Susanna Ravelli, Francesca Recchia, Zafar Sayan, and Dawood Tawana

When he was prevented from guiding a writing workshop, Quim Pujol resorted to collecting exercises for the participants to work with by themselves, either alone or in small groups. These exercises, suggestions and scores draw on a wide variety of sources, such as poetry, experimental literature, dance, popular performance practices, visual art and all kinds of text populating everyday life. Now expanded into a book, they are invitations to read, write and daydream, to ‘complicate our relationship to language’ and imagine texts in multiple guises. Potential literatures that give pause, redirect the attention or, at times, simply ‘produce a comforting doodle in the volatile palimpsest of human flesh’.

Quim Pujol is an experimental artist and curator working at the crossroads of language and live arts.

The Appendixes #1-4 is an editorial series by Mette Edvardsen, Léa Poiré and Victoria Pérez Royo that came out of the project Time has fallen asleep in the afternoon sunshine. For a two-year residency at Les Laboratoires d'Aubervilliers (2022-23), they came together as a small work group, shaping the work process, hosting presentation formats and making the publication series on paper as four cahiers.

The cahiers comprise a collection of commissioned texts and contributions created for this context, selected documents and traces from work sessions and encounters organized during the residency, texts read together and republished for this occasion, a collection of references, notes in progress, unfinished thoughts and loose fragments - on paper, between pages.

Adrian Piper: Performing Objects I Have Been, 1972-2018, is a collection of documents from, or potentially relevant to Adrian Piper's performance Some Reflective Surfaces (1975-76) that has been edited by art historian and curator Rhea Anastas. This publication sits within If I Can't Dance, I Don't Want To Be Part Of Your Revolution's Peformance in Residence Series, and its seventh artistic program, Social Movement (2017-18).

Adrian Piper, who lives in Berlin, at the age of seventy-two, is one of America's best-known artists. It so happens she is also one of America's best-known female artists. And yet, to use such a qualifier is to make the mistake of accepting limitations, coerced and containing, for artists and thier work— and, to quote Jacqueline Rose, "to dissolve the very possibility for women of any purchase on historical time." 

This publication focuses on an early performance called Some Reflective Surfaces (1975-76). In it, as Piper dances under spotlights, she stages multiple images and sounds. Over the work's duration, the audience follows the performer's images, physical performance, and sound. In "Artist's Statement" (1999), Piper descrvibes her 1960's work that led up to this one as "concered with duration, repetition, and meditative conciousness of the indexical present." Some Reflective Surfaces was produced in New York at the Fine Arts Building, New York University, in 1975, and then at the Whitney Museum of American Art in 1976. The performance has not been staged since. A collection of the documents of Some Reflective Surfaces is reissued in this publication for the first time, along with other writings spanning Piper's work from 1972-2018.

Published 2021.