Your body is a battleground (Barbara Kruger, 1989). Its image, gesture or just presence - especially nude body - has a subversive potential to question and/or change non functioning structures in the oppresive system of normativity.
The source of my practice are demonised or misunderstood subcultures. Robert Bly says „If any help was going to arrive to lift me out of my mysery, it would come from the dark side of my personality.“ As I understand the Shadow, the brighter the light shines, the darker the Shadow gets. I use my projection (practice) to connect with the world. As down so above as an old gnostic tradition says.
My current work envolves from the ethymology of the word passio from which the world passion comes from, however this word has a second meaning in the Christus passions. The meaning for me is that the passion, intimicy and the suffering and pain comes along and its combination has very transformative power.
Roles (in consensual masochism) can have imaginatively-transformative , or even subversive potential, if we would have been willing to search for a political answers in this disstability (Anita Phillips, A Defence of Masochism).
To conclude I stylize myself into the archetype of a Fool in rainbow-colored robe if fertile fruits on it. A clown who can even make fun of the king himself. Balancing above the unknown, between everything and nothing.
Even aftercare can be abusive. Because the help holds power.
Kink has the ability to transform, as well as art, not only based on the tradition of ritual. The very act of self-sacrifice lends itself to the possibility of coming to terms with our traumas.
The sixth sephirot the Tiferet translates as Love that everlasts. It's associated with the heart, Ego, Individuality, Balance, the Sun and in some later interpretations Jesus Christ. My interpretation of this ego aspect reflects the two ways of appreciation of beauty - the voyeurism as an appreciation of others and the exhibitionism as an appreciation of oneself. The Tiferet is the sephirot of light, but the light cannot exist without darkness. Voyeurism and exhibitionism are for activities of the dark. A shadow that can only exist in relation to an object aspect (the human individual), that throws the shadow. This relation is possible only with the aspect of light. The four channel video examines the balance between the two principles and their fragile nature on the edge.
the video available at https://vimeo.com/user196118869
The last few months of the high school are uncertain. Half asleep half awake. Nothing feels real. The expectations, experiences and the abilities don't intersect and individuality never felt more present. Suddenly narratives take radical turn I see the end, so close but so far.
video (Gas the Fags) 03:15, installation, manifesto (booklet)
2024
A specific artistic research project framed within the context of ethics in the queer community and subversive counter-commu- nity actions against bullies (homopíčovinismus). It draws inspi- ration from the author‘s text Peg the Fag manifesto, which presents several strategies for achieving liberation from the exploitation of the community. These strategies include reclaiming words that were used to oppress the queer community, abolishing capitalist-patriarchal power structures, abandoning heterosexist patterns in queer relationship formation, and acknowledging that we are all sus- ceptible to being bullied (by the system).
The text discusses a reading of a manifesto on homopichovinism and the associated marginalization and self-colonization within the reflection of the LGBTQAI+ community. The statement video introduces the issues and outlines the premise of the action against the slavary. The animated visualization of queer liberati- on contains the czech audio of the manifesto statement and subtitles in english. Also the manifesto is present in the form of printed booklet next to the video installation.
22/08/2023, Troja Chateau, GHMP, Prague / Liquid Queer Memorial - M. Kamen & D. Alster performance
I WISH I WAS AN ANCIENT STATUE is a performance piece created for event Liquid Queer Memorial by Martin Kamen and Darina Alster. The idea was to co-create a fluid memorial to queerness which would be living fluid organism. An artistic reasear of the possibilities of memorial.
In this piece I pay attention to Escapism which accompanies the queer living experience. It is a strategy of survi- val. When facing a traumatic event we create an alternative place to escape and hide from the pressures which the only thing heteronormative patriarchal society provides for us queer folks. Second layer of the performance narrative was Daydreaming of queer youth.
Youth that is fed stories of teen love and happy ever after from media all around - especially in times od digitalage. But these queer youth never get their teenage romance and all they can do about it is dream it. The third strata of the performance piece focused on the erotisation of young body in not-just queer community and theimage of being a prey and never feeling quite safe. Wanted to be perceived but also invisible.
This whole four-hour performance used the aesthetics of James Bidgood’s film Pink Narcissus. Using for example action of slow wetting a pair of satin pants to create an illusion of nudity and erotics, body oil to appear more muscular or making bubbles. Bubbles that resemble infant naivity, carefreeness but they are also rainbow, fluid, collective, free and contain ones breath, which is a sign of living. But as well as a life of a bubble is temporary so is ours and especially fragile is the existence of a queer person.
We are all oppressed by systems in which we strive to survive. Federici says that we are all housewives, we are all prostitutes, and we are all gay, because if we think we are something other than a housewife, we accept the logic of the Master, the logic of division, and thus justify slavery. In a collaborative performance, we decided to gradually peel off these labels or stratified identities of each of us until only the body and equality/sameness remained. The final act was the raising of a line, which became a symbolic bridge connecting the two of us in our common struggle for survival in oppressive systems. Two bodies, equally clothed, connected by a material composed of many threads that form a resilient whole, further connecting and binding. By exposing our labels, we acknowledge that we are housewives, and from this, we reflect in our resistance against the Enemy.
Ethics doesn't address what is good or bad, but what is right!
The series of protest mirrors is a symbolic portal into different worlds where alternative events and different laws of reality unfold. Additionally, the mirrors are artifacts used for reflecting both the physical and the psyche. Could they be a tool used for self-analysis and reflection on the ethics of one's behavior? The intensity of light increases when reflected from a bright surface (the Law of Interference of light). Can greater light intensity aid in faster self-awareness and self-reflection?
The slogans come my manifesto where I use a premise that all people are queer as a preventive strategy against homophobia because this assumption of queernormativity cancels the power that homophobia has which is the power of division. Slogans connect the whole piece to a demonstration aesthetics.
Doing a guided tour through the exhibition Fearlessness. Like Hermes or the Death I manipulated the audience by my nude presence to follow me from the world of the living human down to the darkness of a cellar. As i finished my walk I turned on a spotlight very slowly a performance of Liubov Malsteva started. The cycle of decay and rebirth was completed.
Exploring the possibilities of adjusting performance. If we state that act of intercourse is also an act of performance we come to a struggle ‘How to document such an ephemeral moment?’ Queer ordeal isn’t hereditary and therefore has to be passed differently because this experience isn’t ’real’ unless it’s manifested in material.
For one coming out as a patient with STD and being open about it is an act of fearlessness.
I used medical report as a document of sexual activity that deromantisizes the human need for love and belonging to factual abstract report of an act. In spirit of 60s conceptualism (Kosuth, LeWitt) and 80s more romantic turn to conceptualism in context of AIDS crisis (Gonzalez-Torres) I bring the narrative to contemporary discourse of sex positivity and sharing queer experience.
Gold rush also known as Gold fever is a phenomenon of high self motivation to pursue a personal dream and seek fortune with actually small possibility of success.
A week of thematic workshops on ‘How To Teach Nudity’ with practical outcomes coresponding to the environments.
Sea, beach and nudity. Experiencing journey toward the sea which seems to be the only reason many of us even travel abroad. I decided to focus just on the presence and this phase of looking forward to finally see the sea exaggerate by slow-walking to the sea (this took about an hour). Stripped to nothing but present moment.
Forest and nudity. Going back to nature to acknowledge oneself and nudity as sinless people of Eden, pure and innocent. However modern egocentric man doesn’t know how to behave in such garden and as he eats the apple and acknowledges the impact he has over the environment he himself is part of. But it’s too late and self aware terrified runs away.
Domki (houses). Nudity and urban place was the last assignment for performance. Recreating Mierle Laderman Ukeles piece Maintenance art.
The gesture of taking care of the queer household that arises on different bases than the mainstream hetero or nuclear family based household where the queer living experience is not performed or manifested in material world which requires its specific needs. Queer experience is not hereditary and has to be passed differently in this case by an action piece which’s intent is to destabilise the assumed heteronormativity of urban spaces.
Can we collaborate even though our values differ? The final performance of FNAF Gdańsk Export titled ‘How to teach nudity’ our answer is don’t force it let it happen. Assemblage of approaches connected with research based art making process.
Pseudoproduct of advent calendar with salted chocolate dickpic reliefs. Reflecting of queers experience, looking for the One. I used Grinder and random hockups as a coping mechanism with lonelyness and sence of belonging due to moving to Brno and loosing connections with people and community I knew.
After trying dating app to reconnect with other people and emotionally bond with others I was left out with nothing but pictures of peoples genitals. Every chocolate field reveals different dick that stays unrecognised unless took from the calendar to be consumed.
As advent is by definition a time of waiting for Saviour full of joy and hope I see this form as fairly adequate metaphor corresponding with the situation and mental state I find myself in at the moment.
In 2020s we declination of basic women's rights globally. From illegalization of abortion in several states of US, banning women from universities and public spaces in Afghanistan due to Taliban overturn after US military units left the country, several countries in Latin America still marching for access to legal interruption of pregnancies, Hungary government using social media to silent the opposition especially women and among others Polish official laws to legitimate forced pregnancies. This polish situation is the closest to me because I live a few kilometers to Czech-Polish border and this turn of events made me think about borders, free air and my own role in this situation.
A piece making a bread crumb line from bread with a symbol of polish reproduction rights movement Strajk Kobiet from polish village to the Czech-Polish borders as to navigate people in need seeking help with abortion support to Czechian where sites like Ciocia Czesia are providing support for people in forced pregnancies.
The final outcome in form of performance captured on video has also a potential to be a promotion material for previously mentioned organizations.
Audiance-specific performance to the exhibition of the graduates for 30 years jubilee of SŠPU Opava. Performed with Zuzana Černocká (former classmate) where the technical processes of preparing of plaster taught at the school melts in anarchal dance as a concept of queering is used as a mechanism that deals with the strictness and concervative aproach of pedagogues in the audiance. Makes making art fun again while denies the only-one-way approach of the process as an institutional critique and trauma healing ritual.
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