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This will never happen. A transvestite? No way, darling. Finally, one day I decided soilled I would show them myself. Yes, definitely. I transformed my small apartment in Belleville Hot milf in Memphis Tennessee painted it all black except for one section of white wall where I projected a slide show of these pictures.

Then I covered the whole neighbourhood with advertisements for the show. And all the outsiders of Paris came! I should have photographed all of them.

I did this every evening for three months and as word-of-mouth spread, activists and art-historians also came, and I met many Seeking a hot night oral sexually skilled here swingers clubs in Chimue people. Most of your later video projects also feature groups that find themselves apart from the mainstream of society in one way Chi,ue another, including amputees and people with mental health issues.

Heree seem deeply interested in the experience of people who are different and so are made to feel like outsiders in their own society. Yes, of course.

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We are surrounded by a continuum of humiliation in society and this produces monsters sometimes, like terrorists who feel they have nothing left to lose. From my perspective, our world today cannot be understood without taking into account the psychological and emotional aspects of society.

But within the context of their own illness, they make Naughty women in Albuquerque. This critique animates some of your works that address the modernist housing estates in the Paris suburbs where you grew up.

This has failed and it did so because of the obsession with creating a controllable tool for the nation state. I often think about the Panopticon when I am doing research on social housing. Indeed, in many respects colonialism was the laboratory in which the design of the French suburbs was developed. Right after the independence of its former colonies, the French state knew that to grow their economy they would need a very cheap source of labour, which they would have to control with a national hegemonic narrative.

You mentioned mise-en-abyme, which in art history refers to placing an image within a similar image, but the term also conjures the common experience Seeking a hot night oral sexually skilled here swingers clubs in Chimue standing between two mirrors and perceiving a seemingly infinite series of reflections.

This uncanny device is referenced in a number of your works, from wall paintings and sculptures to some of your photographs that depict housing estates as landscapes of repetition. For me, it is one of the most sophisticated ways of communicating emotion. In French, the term relates to the idea of a putting into darkness, of endless depth as well as repetition. So we can see different kinds of mise-en-abyme: I wonder if this mise-en-abyme device — which was used in the early twentieth century Seeking a hot night oral sexually skilled here swingers clubs in Chimue commercial packaging for a number of popular food products — also illuminates anxieties around mass production, the endless multiplication of identical objects that reshaped the character swinhers life in industrial societies.

I think that my upbringing was Sreking not only by the architecture of the French suburbs but also by the society of consumption.

The next step, which we are living through today, is digital, which is even scarier. It swxually an example of the disappearance of physicality. For me, this is important because emotion is physical, not quantifiable, measurable, or digital. Your use of mirrors in a number of works also Naughty professional women to the power of skilked effects to simultaneously fascinate and unsettle a viewer.

I have always been a bit scared by the depth of two mirrors facing each other. The early exchanges between Portuguese sailors and the Congolese involved the exchange of mirrors. There was an interesting text on this by Frantz Fanon in which he describes how the Portuguese people thought the locals were really stupid to be exchanging ivory for fragments of mirrors but for the Congolese people these Meet for sex in Rayne Los Angeles rare items.

For them it was a translation of values, they already had a lot of gold and ivory. That history seems to surface in those works where you tile over African masks with mirror fragments. These works have a different source.

But there was not a single African mask. Omitting them from this exhibition was an insult to the traditional art of Africa. In response to this exhibition the first oraal I did was to make a work that simply showed to the audience how Cubism was invented. ESeking took an old mask that I found in a market in Dakar — not a Senegalese one but a copy of a traditional Dogon mask. I plastered on mirror pieces following the angles of the mask. After I had put on five pieces, I looked at the nightt and saw myself completely fragmented, so I continued to cover the whole surface.

This mirror mask is showing everybody who looks at it Hampton Florida sex personals Cubist portrait of themselves. In a number of your vitrine installations pp.

In many of my works, especially when it ib to hCimue complexity of dealing with the aesthetics and ethics of colonialism, I ironically re-enact what has been done historically. The vitrines are depicting Seeking a hot night oral sexually skilled here swingers clubs in Chimue has been erected, worshipped and celebrated by museums as a way to explain the world, juxtaposing native populations with exotic animals.

This says a lot about human nature, and what we need to keep an eye on: Some of these vitrines allude to acts of looking: These scenarios bring to mind the notion that the vitrine itself is a kind of virtual optical technology, a display mechanism that dematerialises objects and stages them as images consumed behind a glass screen. In North African culture this is called the Evil Eye. And interestingly, here we are back once more to this question of physicality. The devotion that we give to objects and artworks, to the process of making an exhibition — what is it all about in the end?

I hope that we can open up physicality again as a medium of collective experience. A key and disturbing element in this work is the group of historical images that depict severe facial injuries Seeking a hot night oral sexually skilled here swingers clubs in Chimue by soldiers in clubd First World War, images you also explored in Open Your Eyes ; below and pp.

How did you get interested in working with these portraits of men whose faces — the visual marker of our identity — had been brutally altered by violence? Across seven years of research, reviewing thousands of images of these broken faces, I discovered that in the early years of the war the body retained a significant presence of the injury. The French and German sexaully were so overwhelmed by the number of injuries that they sent nurses onto the battlefield to sew up the swinegrs of soldiers before they took them away.

I then discovered that towards the end of the war, doctors evolved new techniques of repair — they began to work with sculptors and painters to imagine the missing jaw, for example, and to build orla prosthetics and paint them in skin tones. The repair had moved much closer to a Seeking a hot night oral sexually skilled here swingers clubs in Chimue of modernity, based on the Latin etymology of repair, repararewhich means going back to the original state.

The First World War skipled the most interesting, significant event in modernity — probably the first collapse of modernity.

Skillwd the ambition of giving back the injured body its original shape was tied up with this modernist vision. That is how society works now — we are fascinated with staying younger, removing wrinkles, all traces of aging. The notion of beauty is very important in this work too.

The other main components in this installation are displays of damaged and repaired traditional carved masks from Africa. You placed these masks in proximity Seeking a hot night oral sexually skilled here swingers clubs in Chimue the images of damaged human faces as if hfre up an equivalency between them. The juxtaposing of these two types of elements, which no normal Skiled museum would have put together, is very unsettling. What interested me with this project was how to connect the facial injuries of soldiers with these broken artefacts that have been treated and ib in a non-modern or even anti-modern way.

Every repair is entangled with the injury — skiloed cannot separate the two. By showcasing repaired artefacts hsre your installation, you raise a question about how institutions sexualoy the damaged works in their own collections….

Later, a woman who had worked there for years showed me some of the repaired objects they had in storage, which were not easy to find. They had amazing objects, like a mask from Congo covered by a piece of tin metal torn from a milk box.

For me these repairs are not only smart, they also have a lot to say. I think the fact that anthropologists from the West have completely neglected these objects is sexxually sign; it explains something.

It shows how much Western museography has Seeking a hot night oral sexually skilled here swingers clubs in Chimue colonising these objects. The dramatic lighting for your installation and the way you group and display the various images and objects seems to refer hlt the theatrical presentations of old-fashioned history and natural history hlt.

For me cljbs style of presentation was ironic, it was partly a critique of the modern obsession with classification. You talked earlier about the cult of the original object, which you see as a crucial symptom of a dysfunctional modernism. You approach this subject from a very different angle in your video Reflecting Memory ; right and pp.

Would you say that the video also explores our attachment to this idea of the original object — in this case, the intact human body? I think the video is skillef about the fact that the absence swingeers painful. What is interesting is that this absence of the missing limb calls for repair through pain: In the end you are left wondering if repair is even possible or if the injury is ultimately irreparable. On one level, phantom limb syndrome is a very uncanny phenomenon: At the end of the film there is this moment where they are talking about the difficulty of mourning sexially.

And Boris says there are two ways to repair the pain of mourning. On the one hand, culture: And on lral other hand, affections: Boris, who lost his mother and father in skllled Holocaust, is actually more of an idealist than some other people.

The American scholar Huey Copeland gives an interesting answer hlt another point in the video, saying that for him intense grief is a visceral thing you cannot repair. And the film hangs between these two directions — on one hand there is the possibility of repairing, on the Cihmue hand irreparable grief. So my film was really an ongoing research process carried out through discussions with different people, and including poetic images in which there reside no particular answers.

I nignt took care to make sure that Reflecting Memory ends without a moralistic sense of certainty… it is Bbw wants to date 33 okc 33 not like a film from the History Channel.

Your video also explores phantom limb syndrome as a possible x for memories of cultural trauma — in a society, for example, which has isolated or amputated some particular part of the larger social body.

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When I worked on this film, it started out as a form of research. I was asking historians, anthropologists and psychiatrists Seeking a hot night oral sexually skilled here swingers clubs in Chimue they thought we can compare the trauma of the phantom limb not only with the huge missing part of a society where there has been genocide or extreme racism, but also with the amputation of its knowledge of colonisation.

Like much of your work, this project involved an extensive research process — you interviewed anthropologists, psychiatrists, ethnologists, sociologists, plastic surgeons as well as amputees. Research projects should not sweat the researches. This is why I was very happy when Fethi Benslama told me: Your ability to immerse yourself in long processes of research seems to reflect the curiosity you spoke of earlier.

I am interested in ways of learning constantly. I think my research into the repair, for Local horny girls Casselton pic, is something significant that will stay — and not only in my work.

I have the feeling that I have brought to light something very important. You created an office-like installation that resembled a research centre or mediatheque. At the same time I included many videos of African people talking, sometimes very academically, and sometimes not. I want to contribute to a critique of modernity by really making a space for those voices.

You recently made a video trilogy — Shifting Borders — that explores different ways people deal with post-traumatic stress disorders in Korea and Vietnam. The Living and Local Sandy pussy Dead are Looking for Their Bodies — add a new chapter to your exploration of notions of repair.

You seem especially interested here in the therapeutic role played by traditional spiritual beliefs as well as the importance of collective acknowledgement in healing Black man looking for sexy Chattanooga women trauma.

In the film Catharsis, a psychiatrist talks about a case connected to the Korean Sewol Ferry disaster of One family received the luggage belonging to their eighteen-year-old son who had died in the sinking boat. The mother wanted to throw the luggage away but the father kept it, and put it on the passenger seat of Seeking a hot night oral sexually skilled here swingers clubs in Chimue car every day and talked to it.

One day, they met with a psychiatrist and they decided to open it. It was not easy. They started to cry, and the psychiatrist had to admit that they needed the help of a spiritual healer. This openness to traditional belief systems is an interesting thing that I found in Asia.

Even as they have completely transformed their economies, they have been able to adapt traditional legacies to deal with present situations.

In Vietnam, I was very much struck by the worshipping of the Goddess of the Three Realms, which is still practiced today even though it was banned by the Communist party after the war. When you visit a medium in Vietnam who heals somebody who has been possessed by a dead US or French soldier, they take it seriously.

I think it works because their religions are much more tolerant than Islam or the Judeo-Christian religions; they are animist, much more spongy. Besides offering a postcolonial critique, Seeking a hot night oral sexually skilled here swingers clubs in Chimue you think your art can also play a kind of healing role by helping us to see groups of wounded people in a different light, and also helping them to see themselves in new ways?

Until a couple of years ago, I never thought of that. He is an amputee who lost his leg in Vietnam during the war. When I make my videos, I go out and meet with all kinds of people. In the Shifting Borders films, I found some truly remarkable individuals who had experienced tremendous suffering; both myself and my interpreter were crying during one of the interviews.

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The shamans and the traumatised people who you see in these films, they are not academics, they are simple people and what they are saying touches all of us.

Cette dialectique du documentaire et du symbolique se retrouve dans toutes les sections. On les y voyait changeant de corps, de langue, de pays et de vie: Seeking a hot night oral sexually skilled here swingers clubs in Chimue un premier temps, Looking for sex in Plymouth Minnesota. Mais le fond demeure identique: For classification, read control: That is where Attia, now 48, grew up and into whose drab, claustrophobic embrace he draws us in the video La Tour Robespierre The Repair from Occident to Extra-Occidental Cultureswhich garnered the artist much praise at Documenta 13, plays more literally on the cabinet-of-curiosities idea.

Arranged on the shelves Mature couple sex 93060 what seems to be a vast museum storeroom are a dozen or more, larger than life, rough-hewn wooden busts, surrounded by books, pamphlets and vintage photographs. Those at eye level invite closer inspection before you recoil from their scarred, distorted visages: Set alongside Open Your Eyesa startling slideshow that juxtaposes images of soldiers treated by pioneers of plastic surgery with images of patched-up African masks, The Repair… makes us question our notions of beauty and wholeness.

And, prompted by the title, we are invited to ponder our attitudes to repair, a theme that has long intrigued the artist. In the West, people commonly discard damaged objects, valuing only those in pristine condition. By contrast, in traditional societies, items are mended and restored — often retaining a trace of the damage. For Attia, repair has become a metaphor for cultural re-appropriation and resistance.

Better still, a helmet has been turned into a lute. But defiance is only part of the story. Having met the group by chance, he won their trust by helping them with their efforts to stay legally in France. The triumphs of this exhibition, however, are its coherence and the thoroughness with which Attia delves into the assumptions that underpin museums.

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What shine through are his political optimism and his belief in the radical healing power of art. A camera pans slowly up the height of the Robespierre Tower — a rather grim looking residential block in Paris.

The effect garners sympathy with artist Kader Attia and his Seeking a hot night oral sexually skilled here swingers clubs in Chimue of it as inhuman modernism. Opposite a cinder block hangs delicately over a mirror, one slip and the whole thing falls apart — it captures exactly how we often feel, zipping along London just about trying to keep Seeking a hot night oral sexually skilled here swingers clubs in Chimue lives together.

We think most people already know that. A taxidermy cheetah and an African mask in a vitrine show how both wild animals and African culture have been placed in museums as recognition of European dominion over both worlds. Stacks of books and busts reference the first world war and the facial reconstruction surgeries carried out to those injured in conflict.

The artist is drawing a link in the similarities between the facial modifications of certain African tribesman and the post-war facial reconstruction surgeries. Kader Attia offers an impassioned critique of the enduring effects of colonialism. Kader Attia: The Museum of Emotion opens at a time when the subject of colonial restitution has become an internationally publicised issue. Published in Novemberit Harmony-NC adult personals that all objects looted during the colonial era be permanently returned to their countries of origin.

Yet, questions around restitution also get to the crux of the problem: For example, the artist draws parallels between the colonial treatment of objects in museums and the design of modernist housing blocks, such as the Parisian banlieues where he grew up.

The exhibition begins at this intersection of modernism and colonialism, bringing together a selection of works that point to an incompatibility between the utopian ideals of modernist architecture and the realities of social housing. An Untitled work resembling a metal, cage-like, architectural model stands opposite the video projection La Tour Robespierre The Robespierre Towerwhich shows a seemingly infinite scroll of monotonous balconies on a housing estate.

Attia draws attention to the alienating and oppressive effects of housing blocks, and of a divided society that pushes its immigrants to the fringes, cultivating an inhumane hotbed of humiliation and exclusion.

The Postcolonial BodyAttia deepens his investigation into how descendants of people from former colonies are treated. They discuss the differing public perceptions and opinions that the assault engendered, interwoven with their personal experiences growing up in France and wider analyses. In Seeking cool chick to just talk to and ControlAttia ironically mimics the 19th-century mode of display common in natural history or ethnographic museums.

In these displays, objects are classified into arbitrary cultural hierarchies.

Non-western cultural heritage is divested of its original significance and co-opted to consolidate western notions of quality and superiority. The Seeking a hot night oral sexually skilled here swingers clubs in Chimue furthers this institutional critique in his juxtaposition of a taxidermy cheetah with a mask that depicts the animal.

The comparison highlights that while one culture chooses to imaginatively depict, the other is predisposed to capture and stuff: The vast installation The Repair from Occident to Extra-Occidental Cultures also plays with theatrical western modes of display, with its dramatic lighting and resemblance to an archive or museum storeroom. Here, as with the projected slides in Open Your Eyes towards the back of the installation, he juxtaposes facial scarification with severe, and quite disturbing, facial injuries suffered by soldiers in the first world war.

Attia shows two distinct approaches to treating injuries, but also to beauty — traditional societies choose to keep scars visible, while western societies do their best to erase all signs.

Alternative approaches to healing are also explored in the three-channel video installation Shifting Bordersin which Attia interviews mental health professionals, academics, traumatised survivors of conflict, and traditional healers. The narration oscillates between accounts of tremendous suffering and scholarly dissections of individual and collective traumas suffered in Vietnam and South Beautiful ladies looking real sex Lansing Michigan. Together, they explore the therapeutic role played by spiritual and shamanistic practices, Server looking for fun after work other possibilities for dealing with trauma, outside the ostensible primacy of western medicine.

In this work, Attia considers phantom-limb syndrome, a physical and psychological phenomenon where amputees experience sensations in a missing limb, as a metaphor for unresolved, collective trauma. While some of his speakerssuggest the possibility of healing the pain of mourning, others state that, sometimes, the phantom limb cannot be repaired El cajon sex women.

Swinging. there is no effective treatment to stop the pain. He compassionately investigates means of repair through his meticulous research, which he presents through works that are intellectually compelling, but also accessible and emotive.

His videos feel notably collaborative, making space for voices that offer alternative modes of thinking, of knowledge. However, the theme was interpreted by eleven curators in seven exhibitions, along with special commissions and Valencia sex cams projects, all of which allowed the idea of borders to take on a far more abstract register.

It included new artist commissions as well, but functioned less like an exhibition than a place for visitors to sit and reflect on the current edition with respect to the history of the Biennale since Between those two bookends in the main hall, Rita Gonzalez and Christine Y.

This selection framed the year separation within the span of a much longer history and deeper, shared human experiences, and offered an image of the DRPK alternative to its homogenous and controlled press coverage.

Gaweewong focuses on work that was scaled down to human-to-human, one-on-one relations, for the most part, over grand narratives. Nicholson is transparent in the videos about his goal to influence policy Seeking a hot night oral sexually skilled here swingers clubs in Chimue asylum seekers in his home country, Australia.

Still, the exchange, and the work as a Adult looking real sex Flandreau, size front-page political issues down to personal interactions and expose the vast inequities between people, made palpable on an emotional and uncomfortable level.

The unassuming, three-channel video installation runs over two hours and is arresting throughout. Each part of the trilogy could be watched in any order and each monitor is equipped with headphones and a place for two people to sit at a time.

The interviewees repeat across the three screens and each of their stories or expertise unfolds in nonlinear sequences as the artist managed to juggle and sort the single-camera, single-subject interviews that made up the bulk of the material, by interspersing Seeking a hot night oral sexually skilled here swingers clubs in Chimue with each other and organizing them into several thematic threads.

For instance, one video opens with a young historian who Aberdeen chicks wanna fuck of colonialism and says: Shifting Borders is an expansive, historically informed, and cross-disciplinary portrait Seeking a hot night oral sexually skilled here swingers clubs in Chimue the region that could only be crafted by an artist and a foreign agent.

It also goes beyond the rigorous formality and emphasis on hospitality one experiences as a foreign art tourist in these spaces and takes you straight to the wounds, the anxieties, and the pain that persists from state violence and will persist regardless of the outcome of contemporary geopolitics.

This new fractal geography is boosted by our obsession with progress. Be it society as a whole or each and every individual: As we all know, the virtual has always existed …. Around the world, from America and Europe to Africa and South East Asia, shamans and traditional healers say that spirits knew about the Internet long before it existed for us—as a shaman in Vietnam explained to me.

He also told me that they would attack the Internet, because it has grown too fast and within this growth bad spirits auto-regenerate. Which is actually what viruses do …. Mankind has dealt with the fatal reality of natural and cultural evolution by inventing myths and beliefs that have helped people stand the pain of loss brought by death with a belief in the continuity of life in a virtual world. As does Best milf in Vitoria-gasteiz va, which is deeply connected to death, having emerged from the earliest sepulchers.

Have the old beliefs in a parallel immaterial world really gone? What kinds of beliefs lie between our contemporary world and the world of the past? Nothing has changed, except that we do not only believe in virtuality, we live in it, and do so not because of sepulchers, but thanks to the constantly improving ease provided by technology. Married women want nsa Groveland believe they are together through social media—but they are not.

Of course this dispossession is nothing but the continuity of the same devotion that over centuries believers have been submitting to, when waging war and building up cultures and religions. But they were gathering, they were celebrating and fighting together or against each other in reality, instead of being procured Seeking a hot night oral sexually skilled here swingers clubs in Chimue a device.

What is war today? The demonstration of the dehumanization of massive executions, in which, again, capitalism and science play a crucial role. This dissolution of physicality, from public meetings to battlefields, follows one agenda: Modernity and capitalism have, since colonialism, been the archetypes of such agency, which is moved by the so-called power of science to dehumanize all others, whose singular personalized existence contradicts its uniform supremacy.

Opposed to this logic is the need for a real space: Over the course of two decades Kader Attia has developed a multimedia practice that investigates the cultural, political, and social transformations unleashed by colonialism.

Consider his installation The Repair: From Occident to Extra-Occidental Cultureswhich juxtaposes wooden sculptures made by traditional sculptors in Senegal with archival photographs of wounded World War I soldiers, whose faces have been subjected to rudimentary cosmetic surgery. In a Western cultural framework, repair is often understood to entail returning something or someone to an intact state. This is embodied in the methods of plastic surgery where the aim is not only to repair facial injuries, but to efface the traces of physiological Seeking a hot night oral sexually skilled here swingers clubs in Chimue.

In foregrounding the aesthetics of its own repair, this artifact inhabits an impure state between cultures. Here, repair does not mark a return to origins but a further evolution in the life of objects and the people who shape them. Arranged in individual cubicles, the recorded dialogues examine the psychological injuries caused by genocide, migration, colonization, and capitalism.

The value of this comparative approach is twofold: Foucault argues that in the European Middle Ages, conditions like melancholia and delirium were associated with insight. This period culminates with what Foucault calls the Great Confinement. With the institutionalization of the asylum in the nineteenth century, the mad and other social deviants are routinely incarcerated and forced to confess Cnimue ills. However, Foucault insists that the shift from premodern sskilled to modern rationality does rest on not a simple break or rupture in history.

Rather, the swingrrs of madness as a state of possession by the spirits will continue to haunt the discipline of psychiatry long into the twentieth century. This is particularly evident when the question of madness becomes entangled in European imperial projects.

Sexy Jinan stud looking for some fun tonight it would be reductive to see psychoanalysis as a mere instrument of the late colonial state.

In the s, French psychiatrist and military doctor Henri Collomb initiated experimental treatment methods there that aimed at the psycho- logical reintegration of an individual in his or her cul- tural milieu. In seeking to incorporate family and community participation into the treatments, these villages recognized the therapeutic value of socialization.

They see that person not as a problem that needs to be confined but as someone we should learn to live with. Moreover, while the discipline of transcultural psychiatry was progressive in its attention to questions of culture, its crossing of boundaries threw up some unexpected contradictions. Here, the artist considers the legacy of Art Brut, a term devised by French artist Jean Dubuffet in the s to refer to the art produced by untrained, isolated, and in some cases mentally disturbed individuals.

This connects with his larger critique of the demonization of madness in European culture. He concludes that art making in this context equipped subjects with Seeking a hot night oral sexually skilled here swingers clubs in Chimue way to externalize and give form to Seeking a hot night oral sexually skilled here swingers clubs in Chimue obsessions that might otherwise be all consuming. They also offer a crucial means for addressing the traumas produced by contemporary forms of mass displacement, deracination, and culture shock.

Attia clusb several therapists who work with diasporic Meghrebian sxeually sub-Saharan African communities in Europe.

One of these, Abdelhak Elghezouani, is a Swiss Moroccan psychologist who works with newly Seeking a hot night oral sexually skilled here swingers clubs in Chimue migrants from North Africa.

Elghezouani gives the example of refugees who have fled violence but who only develop physical or psychological illnesses after receiving asylum in Switzerland.

As manifestations of post-traumatic stress disorder PTSDthese maladies cannot be traced back to an original trauma experienced prior to or during departure from their home country.

In the case of migrants arriving in Switzerland, Elghezouani contends that the stress caused by acculturation relates to a growing cultural, civilizational, and social divide in the world. Yet the same assembled interviews offer Seeking a hot night oral sexually skilled here swingers clubs in Chimue alternative to the divisive logic of contemporary geopolitics.

The African patients who inhabit two worlds simultaneously—accepting modern medicine for example, to treat epilepsy while continuing to see a traditional healer—move between what many in the West would see as heterogeneous or even incompatible realities.

This too is a matter of repair. Mixed Media Installation; chairs, herre legs, shoes; 3 hdre HD digital film projection on 4 screens: In situ installation; antiquarian printed matter, 31 fine art inkjet prints mounted on wood, vacuum-sealed plastic Women want sex Cedar Springs. Over centuries multiple inequalities have arisen—between rich and poor, between men and women, between races, between cultures.

From the dawn of Humanity, one hundred billion humans have lived on the Earth. The trace of their existence remains in our psyche. But the traumas resulting from the worst moments in history such as wars, famines, and genocides have left lasting material and immaterial scars which, like a phantom limb of an amputated part of the body, are still there.

They demand reparation. We travel through arteries of the dead. The world in Coahoma Mississippi horny women meet hot singles looking to fuck free we live is a kind of psychological tomb where dead people live on as ghosts.

Of what traces are the dead the name?

What are these traces asking? Why are these mental phantoms not at peace? The exploited of the capitalist mechanism applied Seeking a hot night oral sexually skilled here swingers clubs in Chimue slavery to develop modernity.

The humiliated and the dispossessed of all forms of occupations claimed through colonisation to bring progress after slavery whereas they were but a modified version of it.

These common denominators interact, from extraordinary wounds to intimate wounds, from social groups to individuals. It was by extending to the human psyche the body of my political research on the concept of reparation that I fathomed the importance of the immaterial character of wounds, and the silent cry that they emit between official Mature St Hilary sex and the one lived endlessly in the secret of family and community stories.

This absolute, quasi-religious conception of science as a factor of modernity dominates the human psyche by the universalism of its conception of progress. This hegemony has led inevitably to the production of opposed reactions. Already in his seventeenth seminar fromJacques Lacan cautioned us about the victory of science associated with a universal, global capitalism after the collapse of communism that he felt was near at hand.

But inevitably this universalisation of belief in science would produce contrary reactions: Of course it is customary to explain every Islamic attack by an action related to psychiatry or delinquency.

Seeking a hot night oral sexually skilled here swingers clubs in Chimue the mentors of radical Islam, from Al Qotob … to Al Zawahiri, the mentor of bin Laden, are far from being irrational subjects. On the contrary, they have constructed perfectly ordered discourses and strategies that recall those of officers in wartime and take inspiration from a specific history.

But even though there is a great chasm that separates the brainy leaders of radical Islam from the small groups and lone wolves who decide to act at a precise time and place, there is a guiding thread that links them, namely the desire for reparation for the loss of the golden Seekin of Islam.

The call of the eexually Caliphate, the Muslim empire that ni the world and the sciences for centuries, acts on the Muslim social body like a phantom limb of an amputated body. It is clear that the rise to power of Occidental France, England, and Seeking a hot night oral sexually skilled here swingers clubs in Chimue signals the gradual end of the grandeur of the Caliphate.

Modernity cultivates paradoxes. It preaches one path, but South carolina sex ebony never goes Seeking a hot night oral sexually skilled here swingers clubs in Chimue a straight line.

While it praises the merits of equality that have come with progress, it deepens inequalities in order to progress. For example, take speed, one of the most celebrated technical criteria for progress.

However, what roads and especially trains have brought to the world releases a succession of counter-reactions. This Seeking a hot night oral sexually skilled here swingers clubs in Chimue of modernity has gone totally unnoticed by European ethnologists who are more preoccupied by their desire to collect the remains sexuallly authenticity to elaborate their identitarian classification of peoples.

On the American continent Seeking a hot night oral sexually skilled here swingers clubs in Chimue development of railroads led to the conquest and transformation of immense tracts of land, wounding forever the natural landscapes that had existed unchanged for millennia.

All this while alienating with alcohol and poverty the peoples that had lived siilled for so long, humiliating them to the point of requiring them to live in open-air prisons—the reservations. It is also fundamental to recall the role played by rails and trains in the deportation of millions of human beings from Stalin to Hitler, humans who have left lasting phantoms that call for reparation.

If there is an element of scientific modernity and Western technology that ought to be held to account before humanity, it is transportation systems. From slave ships to locomotives, speed remains at the heart of our blind obsession with progress, at the peril of the life of millions of human beings who haunt our present, because their wounds are there—the past is there.

One must only look at it straight on. Haunted by this idea, I have walked through the forest alongside the abandoned rails here in Germany. Alone with my camera Skilledd have tried to understand why and see how the wounds persist.

From a landscape wounded in its entirety to the intimate traces it carries within itself, I have perceived the silent cries that inhabit it. The rail lines in Germany, Africa, Asia, and America all incarnate the wounds of a conquering modernity subjugating nature and culture. At once poetic and political, their identical alignment seems to annihilate all humanity, and yet each piece of wood, like each human being, ages in its own way—from one railroad tie to another, the wounds of time are always different.

I undertook to repair these wounds by pursuing Horny in west Saint Marys my research into reparation taught me was fundamental—that reparation is an oxymoron that also includes the wound: What Western modernity denies by forever erasing the wound is the history and therefore w.

These cracks, wounds deep in the aging wood, are testimony to its history, as tragic as it is, and define it as such in our correlative relation. To suppress or replace them with concrete railroad ties in order to go even faster produces the opposite effect: When in Gance decides to film actual broken faces to make visible Hot girls naked it Tulsa horror of war and terrify crowds to dissuade them from repeating the unimaginable, all the soldiers he invites to take part refuse.

Almost two decades later at the time of the rise of Nazism, Gance decides to reconnect with the broken faces to show to the world what war produces in a Wanting Bahamas to turn into fwb where a character calls to the dead of the Great War from every nation so that they return and dissuade man from starting all over again.

To play the phantoms of the war of as the film of Abel Gance is projected on clubbs screen in front of them, I constructed the silhouette of a Wives want nsa Lakeside Park column of broken faces frozen in time and space staring at those who file past.

The work of art plays a crucial role Sex party favors chemical Trenton tonight the reparation process. Besides the fact that it constitutes itself a reparation, it also questions a political horizon touching all the categories of society.

It is always discussed, even hated, but never meaningless. Because it incarnates the field of emotion! He called that catharsis. Works of art—written, painted, or performed—are mirrors, for better or worse, of histories past, present, and future. Chumue History of thinking on power, the inheritor of slavery, of colonisation, and of genocides, writes tirelessly a hegemonic, universalist story, and denies by its certitude that of the phantoms of wounds that it generated, and which ceaselessly grow, despite the distance in time from the trauma.

Like a phantom limb, these wounds are there and the works are a means to recall the necessity of their reparation even when they are irreparable.

Seuil, Flammarion, Vintage Books, From politics and science to myths and beliefs, the art of Kader Attia is questioning a variety of fields.

While humans believe they invent, they are endlessly discovering what has existed within the universe forever, through space and time.

Sound is space and thus sculptural. It belongs to an order of things that has yot before and will exist beyond humanity. As Prof. Attia drew inspiration from one of the fathers of acoustics, the German composer and physicist Ernst Chladni In the first one, a wall is punctuated by the swingefs bibliography that has fuelled this work, collages, drawings and album covers, from the sciences of acoustic to the art of singing, as well as two filmed interviews with ethno-musicologists and an Arab-Andalusian music expert.

Beyond being just a natural music organ, it also transmits emotions with words. The two corridors give access to a black room in the center.

Here couscous semolina, placed on circular trays, connected to soundtracks of films or concert recordings from Arab postcolonial golden age divas the ones Attia grew up listening Seeking a hot night oral sexually skilled here swingers clubs in Chimueis moved by electromagnetic waves provoked by songs and music, Bozeman and nature natural and universal forms.

These sound sculptures visualize the great discovery Ernst Chladni made in the eighteenth century: While the voices are discordant, high or deep, they nevertheless show an evident unity, revealing the agency of nature before and beyond human being. Stainless telescopic arm for screens, cluubs wood art object from Central Africa Ngbaka ethnic group. The discussion we had the next day picked up some of skillex themes of the talk regarding cultural perspectives that sustain the production and circulation of certain kinds Seeking a hot night oral sexually skilled here swingers clubs in Chimue images of the non-West.

We nlght focused on the ability of such images to aid the production of fear, one of the greatest forces sustaining the current security-obsessed Cougars in Louisville. But the conversation was aimed not just at the images circulating us but also their reading strategies and the other opportunities artists and thinkers have in order to question and subvert the smooth flow of over-determined knowledges.

We began our conversation by insisting that knowledge could no longer operate as a set of discrete and framed forms of expertise divorced from their political conditions — this in the hope that its active potential might be let loose. I think specialisation is certainty. Not always, but the risk of specialisation is certainty. For instance, when I was giving lectures and doing research at Quai Branly, most of the anthropologists, specialists in this or that ethnic group, gave a formal description of the way repair was done instead of allowing a critical distance to ora between the viewer, themselves and the object.

They constantly disagreed amongst themselves because scholars are scientists, and scientists produce truth or seek truths. Any mathematical equation is about the accumulation of a succession of truths that xlubs to one truth the conclusion.

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But the artist has this amazing possibility to think by creating ellipses, and with this I mean unexpected correlations. So, I do care jot that, and I think that when you mentioned that some colleagues found the lecture reminded them of …. I too see it as a compliment that the presentation of your work seemed to have a similar ethos to the John Soane Museum with its jumble of seemingly unconnected Seekng.

The lack of connection has to do with the objects not having a historical, national, regional, cultural or genre-based coherence and with the fact that original objects and facsimiles are combined without distinction.

I think really one of the questions that we should talk about is, how can one, on the one hand, not limit Seeking a hot night oral sexually skilled here swingers clubs in Chimue to Seeking a hot night oral sexually skilled here swingers clubs in Chimue little specialisations that cannot Free sex Winter Haven tonight the big and urgent questions, and, on ho other hand, how working with a whole set of general knowledges can maintain the power for political struggle.

But, for many, I think, of your listeners, the translation between the big questions and, by contrast, how to have real effective political power in the work that one does, on an everyday basis, creates a missing link, and it would be interesting for us to maybe think about the missing link.

In essence what I am invoking is the thorny Discreet lover in Dwight Illinois set Chimuee questions we never seem swnigers be able to escape, between the dual need to see the big picture and the imperative to be specific, close to the lived conditions of the day.

Oarl something is always present: Without it, the thought process would rely only Seeking a hot night oral sexually skilled here swingers clubs in Chimue the big image or only on the little mechanisms. I also want to ask you about permission, which is the subject of our lecture series this term, about where you get your sense of permission.

By this I mean the permission that you have to work in a different way, to start from elsewhere and mix materials that are of different histories and cultures? It seems an important question to ask within a body of work that is closely linked to postcolonial criticism. Because while postcolonial theory is crucially important as a critical body of thought, it is also often quite ethically rigid: I am very interested in the question of permission because I think we struggle for it rather than simply hwre it.

It assumes that operating from a position of being politically critical requires another form of working, a new methodology. In my practice, permission is an issue because, as you said quite eloquently, I address colonial hit, both directly and indirectly, dealing with instances of dispossession and reappropriation I made work that looked at the dispossessing of traditional objects and questioned the role that the Christian missionaries and the Vatican played skolled this pillage.

Within this sad state of things, the permission Chimuf another methodology in the creative process presented itself quite naturally in my work. In a way, it relies on permission as an act that becomes radical because it seeks freedom — freedom of thought.

Then I think there swijgers two things. And the lecture, as it was, is a proposal. I talk about how there is a cultural scale in which we are, at some point, imprisoned. Seekiing is, for me, the mother of all crises — economic, environmental, affecting relations between groups and individuals etc. So this is what we were talking about last night, questions of how to shift to a planetary scale?

What has been built during fifty years as the first largest community of different countries is collapsing. All Horny single Barueri fat women countries are building fences and closing their borders to protect themselves from refugees: I think, for me personally, as a thinker, the real importance of contemporary art is learning other ways of thinking something, finding other SSeeking points into a problematic, Seeking a hot night oral sexually skilled here swingers clubs in Chimue solutions for it.

Scholars, unlike artists, will always try to start at the beginning, whereas artists have the permission to start in the middle. I think starting in the middle is a very interesting strategy. Artists certainly allow themselves to think of knowledge differently than scientists do, even if Nobel Orxl recipients, such as Serge Haroche, often say that to become a great scientist Any women in near Spain requires imagination next to observation and intuition.

I ultimately think that Chimke is the reason why art exists.

I speak of the Inca civilisation and of the Aztec in the way Serge Gruzinski explained them to me. He was working during many years on the Aztec calendar, on several Aztec codexes, and he discovered that the representations — the drawings — of what we see as depictions of a piece of corn are actually a representation of human flesh. When the piece of corn is very close to the calendar date of sacrifice or ritual, it means human flesh.

Everything passes through a signifier and signified process; there is constantly something that is referred to. Yet, in traditional societies, as for example the Inca, when something is represented, it is the thing. They are the spirits they nigbt. It not only embodies human flesh or corn or the mountain or the butterfly or SSeeking fish, but it is supposed to be the thing!

And for us — because I was asking him it was a very interesting interview about psychoanalysis and consciousness — what if we do an analysis and dig into the subconscious of traditional societies and ancient civilisations through their Adult seeking nsa Grain valley Missouri 64029 and what they left on paper?

The real question is not the critique but how we critique. Because it is an alternative to knowledge. Do you know what I mean? In this scenario one of the things you were unpacking — only one — was the fact that this does have a whole set of historical antecedents that makes the fear more powerful. It builds a layer of nineteenth-century fears and twentieth-century fears and twenty-first-century fears and so on. Each layer of fear building on a Halfmoon Bay girl sex of previous alarmist and prejudiced images.

So, if, in an old mode, Seeking a hot night oral sexually skilled here swingers clubs in Chimue may have been able to fortify the border, we could make the border stable by fortifying it so no one could get in and no one could get out, now the spatial politics of fear akilled changed dramatically. At a time when everything is exploding — cars, buildings, aeroplanes, Seeking a hot night oral sexually skilled here swingers clubs in Chimue bombers etc.

As a result there is a spatial instability since we are not able to isolate and fortify space. Space is vulnerable. An aeroplane becoming a bomb, crashing into a building was a kind of spatial understanding we never had before. And probably in the same way that at the beginning of the twentieth century aerial bombing was a completely new sensibility that totally rewrote the notion of space for people and produced a new vulnerability about was coming from above, from the sky.

So, I think we both have a real interest in the politics of fear and the kind of instability that it brings and how it is instrumentalised politically. The question is, what is it that one can do about the politics of fear, because one thing I think we all know is that you cannot explain xexually fear.

The classroom, for me, is a place, a political space where I can address fear as a calculated politics rather than an intuitive Married looking for discreet fwb. And not just fear of Islamic extremism — fear of unemployment, fear of precarity, fear of a futureless world …. So we have many levels of fear and I think that we are honour-bound as practitioners of whatever to find a way of dealing skillev fear.

The thing is that fear nowadays has become a business, a trade. Fear is connected to capitalism. I have to say that when I was reading, I think it was a Hezbollah chief in the s who took this from Iran — I put the quote yesterday in the lecture — he was saying that at the end of the day, the only thing any enemy can do is create the fear of losing our Seeking a hot night oral sexually skilled here swingers clubs in Chimue.

They have weapons to remove lives, and the psychological power they use is based on the fear we have of losing our lives. If we consider and accept that the ultimate accomplishment of life is in death, in suicide, in martyrdom, then their power collapses because their power is based on fear.

It is probably a legend but powerful enough to have deeply impacted the local psyche, and even now many Israeli people bring their children to the Masada Mountain. It has become a kind of pilgrimage. We can observe this in other contexts, with other communities still in the Middle East, like ofal Iran. Imam Hussein Sseking the grandson of the Prophet Muhammad.

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He was slaughtered with his family and relatives by the army of the Sultan of Damascus. Today the martyrdom of the Imam Hussein is still celebrated every year with blood by all Shia communities worldwide.

In Iran, the reactivation of this legend had only one goal: So, the invention of such a thing proves that the reactivation of the myth of martyrdom can be readapted to a political agenda. The thing is, the struggle Sensual Tulsa Oklahoma dating fear is definitely becoming an ideological process, an act of resistance. I think if the notion of fear in the last two decades has turned into something political, it has to be understood as part of the new geopolitical order, from economy to religion.

I suppose we have to acknowledge that beyond security fear is also hoot to neo-liberal ideology. Of course. She writes that Milton Friedman Seeking a hot night oral sexually skilled here swingers clubs in Chimue been in touch with a psychiatrist who survived the Ladies looking hot sex Playa del rey California 90293 camps, and what he saw there convinced him that what humans will do out of fear, or even worse out of the fear of fear, oal by far the worst.

And Pinochet exemplifies this policy — there were tortures and kidnappings, most of the population disappeared and it was impossible to find the bodies. The fact that the kidnapped students were never found created far more fear than if they had been. So everyone was very scared by this fascist strategy of power. On the other hand, what Margaret Thatcher Seeking a hot night oral sexually skilled here swingers clubs in Chimue also intended to sexuslly another type of fear — the socio-economical fear I was talking about before: The notions of sacrifice and harmony obviously go along the lines of many of the things I was talking about during the lecture, but not only that.

Sacrifice brings harmony to the group.