The issue that forms the basis of the artistic practices of Elia Nurvista and Youngho Lee, through which they attempt to draw connecting threads in this exhibition, is an enthusiasm for representing the phenomena of global migration of resources. They have investigated a number of these sources as historical issues, while others have been collected from contemporary encounters.
Elia Nurvista and Youngho Lee’s artistic practices are marked by an enthusiasm for representing the global migration of resources. Their practices show a striking combination of “expository tendencies” and “poetic aspirations” in composing political statements about cross-geographical events and phenomena. They utilise the diverse content that is dispersed across the information wilderness, which is increasingly formed from arbitrary sources in today’s era of technology.
This public presentation will explain a variety of interpretations, beginning with at least seven key words that are explored personally by each participant when they discuss clothing and it’s connection to power: identity, image, function, ideology, uniform and symbols, along with meaning and memory.
Toko Buku Liong adalah proyek seni kolaboratif antara kurator Adelina Luft dan seniman Daniel Lie, difasilitasi oleh Cemeti – Institut untuk Seni dan Masyarakat dan dipresentasikan daring padang situs http://www.tokobukuliong.com secara resmi dari tanggal 4 Agustus hingga 4 September 2020.
English | Indonesia sebARSIP – Berkas #04 (special curation) sebARSIP – Berkas #04 (special curation) Cemeti x Conflictorium Looking at the explicit and implicit criticisms of conflict through the Cemeti’s art archive collection. Archive curated by Linda Mayasari & Muhammad Dzulqornain For three days, from 10 to 12 July 2020, Cemeti – Institute for Art and Society parallelly ran another curatorial version of the sebARSIP Project in the framework of Instagram Takeover, a social-media-based project organized by Conflictorium – Museum of Conflict. CEMETI – Institute for Art and Society (formerly ‘Cemeti Gallery’, then ‘Cemeti Art House’) is Indonesia’s oldest platform for contemporary art, founded in Yogyakarta in 1988 by artists Mella Jaarsma and Nindityo Adipurnomo. Cemeti offers a platform for artists and cultural practitioners to develop, present and practice their work in close collaboration with curators, researchers, activists, writers and performers, as well as local communities across Yogyakarta. The programme takes shape through exhibitions, workshops, talks, assemblies, publications, long-term research threads and a three-month artist-in-residence programme (held twice annually). The subtitle ‘Institute for Art and …
sebARSIP seems to be a therapy to revisit the development of Cemeti’s discourse in the realm of Indonesian contemporary art; a kind of choreography to understand the social background and artistic vision and mission of every project and artwork that has been in Cemeti’s work so far.
In this project, we utilize the most of our online media platforms. We will share a weekly review on materials of documentation from our archives related to artworks or projects of artists that had ever collaboratively worked with Cemeti, it can be one post or more.
That was in the afternoon in Cemeti, right after the Ambangan Art Project Presentation was end and it was exactly fourteen days of my WfH end too. Those two events turned to lenses on my glasses that I used to flashback the events that happened around me, especially since this pandemic got worse.
ENCOUNTERS BETWEEN VARIOUS LIVING SYSTEMS, including the system of knowledge, often do not merely result in a dichotomy. Perpetual interactions between these systems that make life possible have developed a dialogue so that the process of negotiation becomes a necessity. There are times when such things lead us to a situation of in-between, similar to how a doorstep threshold adjoins one room with another, an indefinite zone that leaves the door open to opportunities for possible transformation.
THE DIALECTICS OF SYSTEMS AND DISCOURSES do not stop within dichotomous divisions (e.g. “central vs. peripheral”), because everything that is lying — or mediating — between the two different types of zone, presumably, invites speculation about knowledge, noetic, or other mental activities that have not been — or even they seem almost impossible to be — formulated through frameworks that so far relied on the rationality and logic typical of modern knowledge. This kind of criticism shifts our focus to things that are rarely, not yet, or may not be seen. These things seem to be in the “intermediate” area or some kind of “crossing zone” —like a doorway that intersects two spaces. In other words: threshold zone. Things that in this context we call “ambangan” (“threshold-ness”).