Art Must Be Beautiful

Art Must Be Beautiful

Talvistu, Tiiu (ed.) 2011. Art Must Be Beautiful. Selected Works by Marina Abramović. Tartu: Greif

Mitme nädala öökapilugemine. Iga artikkel on oma maailmast, eri riikide kunstnike ja kuraatorite sulest. Minu jaoks põnevamad köite teisel poolel. "SKC as Space of Production" sisaldab näiteks sellist tähelepanekut Abramovići kunagise kultuurikeskuse tegevuste kohta:

One of the most interesting aspects of SKC-as-cultural-experiment was the fact that it dismissed the binary opposition of "institutional vs. self-organized" as the demarcation line, which is often the main epistemological tool of the contemporary interpretation of cultural histories in the real-socialist countries. Instead, SKC offered another model of production, which can be presented through the formula of self-organization - institution - self-organization. This formula underlines the fact that the process of self-organization of the generation-in-protest fueled the initiation of this particular institution, and that a self-organizational modus operandi was continually reproduced in various practices and projects developing within the "contested institutional roof". (Vesić 2011: 43)

Iseorganiseerumine läbi institutsiooni? Ainult endise Jugoslaavia kunstiringkonnas, yo!

Esmakordselt lugesin midagi Kiwa sulest. Sellised väljendid nagu "finding and consuming new meanings - or maximizing the cognitive intake" on parasjagu lotmaniaanlikud. Isegi tema lühikirjelduses on selline sõnapaar nagu "personal semiosphere", mis on... eem... ilmselt... see (Lotmani sõnutsi) marginaalne juhtum mil semiosfääri piirid on vastavuses individuaali nahaga.

Kokkuvõttes tribüüt Marina Abramovićile ja arutlus kunstniku keha kohalviimismisest (the artist is present). Talle pühendatud näitusel Art Ist Kuku Nu Ut-is Abramovići keha kohal ei viibinud.

P.S. Jah, Kristel, Abramović on tõepoolest oma rindu kirurgiliselt suurendanud.

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Real understanding of any scientific subject must include some knowledge of its historical growth; we cannot comprehend and accept modern concepts and theories without knowing something of their origins - of how we have got where we are. Neglect of this maxim can lead to that unfortunate state of mind which regard the science of the day as finality. (Cherry 1977: 32)

We should temper reading by writing, and reciprocally, so that the written composition gives body (corpus) to what has been obtained by reading. Reading collects orationes logoi (discourses, elements of discourse); we must make a corpus of them. (Foucault 2005: 359)

The existence of the inner book, along with unreading or forgetting, is what makes the way we discuss books so discontinuous and heterogeneous. What we take to be the books we have read is in fact an anomalous accumulation of fragments of texts, reworked by our imagination and unrelated to the books of others, even if these books are materially identical to ones we have held in our hands. (Bayard 2007: 85-86)

The post-Cubist function of quotations in collages emerges with particular clarity in the early notes of Eisenstein, who wrote in 1928 that "an entire treatise can be made by composition of quotations." In his later works, in which compositions of quotations are often used, he himself explains them (in the spirit of the "linear style" of quotations) by a desire for "minimal distortion." (Ivanov 1976b: 323)

A person may be interested in scientific statements for their own sake (interested in collecting them as a person may be interested in collecting butterflies); a person may have knowledge and the increase of knowledge as his goal. (Morris 1949: 128)

In non-literate society, of course, there are usually some individuals whose interests lead them to collect, analyse and interpret the cultural tradition in a personal way [but] it is still evident that the literate individual has in practice so large a field of personal selection from the total cultural repertoire that the odds are strongly against his experiencing the cultural tradition as any sort of patterned whole. (Goody & Watt 1963: 335)

A different language is too often taken for stammering, a nonconformist virtuosity is misinterpreted as formlessness, exquisite variability is confused with cruelty, intentional enigmatic indefiniteness is deplored as the disappointing obscurity or fragmentariness of a mere neglected sketch, and in the stupendous interplay of symmetry and disequilibrium onesided critics are prone to overlook the harmony and to observe nothing but chaos. (Jakobson 1981[1967b]: 498)

I am convinced that there must still be a number of other concepts or models of potentially systemic generality scattered in some (un)fairly unknown works of disappeared or living researchers. We should dive for them in the deeps of literature. (François 1999: 217)

The selections included are of such a nature that readers who feel that the study of the history of systematic social theory is a waste of time will have occasion to ponder how thoroughly our predecessors have plagiarized many of our best ideas. (Meyer 1956: 166)

This, we may conceive, would be no small Advantage to the Knowledge of a thinking Man, if all his past Thoughts and Reasonings could be always present to him. (Locke 1741a: 115)

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