15 décembre 2009, un arrêt demande la destruction de la demeure du chaos
P ages 420/421
© 1999/2009 Ehrmann
Parutions dans la presse Advertisements in the press
!! ! Mortel
rejoignez les ires 108 000 pétitionna La chambre criminelle de la Cour de Cassation, saisie dans le cadre d’un deuxième pourvoi, a rendu un arrêt le 15 décembre 2009 demandant la destruction des 3 123 œuvres d’art formant le corpus de la Demeure du Chaos. La Demeure du Chaos a célébré le 9 décembre 2009 ses dix ans de combat judiciaire pour la liberté d’expression. La Demeure du Chaos/Abode of Chaos dixit le “New York Times”, née le 9 décembre 1999 de l’acte conceptuel de thierry Ehrmann, est une œuvre au noir se nourrissant du chaos alchimique de notre XXIe siècle, tragique et somptueux dont les braises naissent le 11 Septembre.
the divine itself. And at that time we realised it was possible to eat away at four centuries of industri al history. That it was a way of rad ically modifying the relationship to power and to money. Internet is a very complicated culture. It's the only mass media whose pio neers are still around. Generally, there's a contradiction. As soon as a media becomes a mass media, the culture of the pioneers is ex tinguished, either with a cheque or with a kick in the arse. With Internet, it's the reverse. The cul ture of the pioneers is continu ing more than ever. So for us Internet looked like an amaz ing opportunity - a sort of natu ral son of Proudhon and Bakunin. As I said in my portrait in the Horizons rubric of Le Monde, I de cided to postpone my suicide by ten years. Of course, there is al ways a bunch of arseholes who re mind me that the ten years are over. Unfortunately for them, as
Internet is still growing exponen tially with Metcalfe's Law (editor's note: Robert Metcalfe is the found er of 3Com and one of the instiga tors of Ethernet protocol), I think my suicide is going to be very late, circa 2052. So based on Internet, I built another life. For many years I believed that going on a voyage was a way of leaving and escaping from reality. But the biggest voy age we make is the one that hap pens in our heads. Internet allows the elimination of distances, free dom from aircraft cabins at 11,000 thousand feet, a real global vision, and it allows one to understand what is really happening. Internet allows private individ uals to reply to the arrogance of multi-national corporations. This is a truly remarkable power. Very often people compare Internet to the industrial revolution. No! It took sixty years for steam engine technology used in the Lille iron works to be applied to those of
Alsace-Lorraine. There is still no reflection on the subject, no math ematical model, no comparison, except perhaps the Renaissance and the discovery of the print ing press. Internet obeys nothing. We have moved on to an almost horizontal format of knowledge. And the Abode of Chaos is also alive on Internet. Today there are 1,100,000 sites that mention or talk about the Abode. That is its natural milieu, its natural exten sion. There is almost no frontier any more between what is incar nate and what is dematerialised on Internet. We have total perme ability.
Elle est devenue aujourd’hui, avec plus de 1200 reportages de presse écrite et audiovisuelle de 72 pays, une “Factory” incontournable et unique dans le monde, selon la presse internationale. C’est un musée à ciel ouvert et gratuit, présentant plus de 3123 œuvres, où convergent chaque année désormais 120 000 visiteurs. En route pour la Cour européenne des Droits de l’Homme afin de défendre la liberté d’expression au titre de l’article 10 de la CEDH !
after consuming the golden calf, that we noticed not so much the weight of sin, but rather that we still had to "return to Palermo". This "return to Palermo"… was to get back in touch with what we used to be. And I say it with com plete frankness. We are, above all, a gang of mis fits and punks. Punks with a cap ital "P" … Punks, but with a sense of honour. We are warriors by na ture. And at the end of the day, when I saw all that money - and being among the top 500 fortunes for several years - I really thought L.C. - I read somewhere that you "de- that maybe I had committed some voured the golden calf at the great pa- form of self-betrayal. And then, it was like a complete split in which I gan feast of the last century"… L.C. - When you are talking about burned everything. I burned con your activities, you sometimes use the T.E. - Yes, because the anarchists sciously and knowingly in order to third person singular for the Abode rebuild. It also has to do with the that we were entered the capital of Chaos, sometimes the first person ist milieu like fifth columnists. We romanticism of ruins, but ruins in plural, but rarely the first person sin- penetrated the financial markets. which we cannot be trapped since gular … (laughs) We used both the Anglo-American we fought against them. I've seen too many arseholes, all these postand the European capitalist sys tem. And, in effect, it was in 1999, 1968ers who became major cock T.E. - The "we" is the royal "we"... The "we" is just a way of stepping aside because there are always people who shares with me and who, although perhaps not visible, are contributors to my acts and my progress. The "I" is only used in times of war. When I kill, I say "I". I don't make the collective carry the responsibility. But when we are talking creation, I say "We". The "I" is reserved for the supreme act, when you kill, quite simply. You cannot kill with the "We", you kill in the first person singular.
suckers. That's the worst thing. You've got to remain faithful to your opinions… to be who you re ally are. Never forget where you come from and WHAT YOU ARE. When things have gone wrong, I am in favour of radical surgery… tearing out… with no stitches. I therefore ripped out all that repre sented signs of wealth and the al chemy went very well with that. Because alchemy is perhaps the art of converting base metals into gold. But it's above all about aban doning all metals that you own so that you return naked to the
arena, offer your body and your mind… and return to your origins. L.C. - Being non-conformist and unconventional, for you, these are conscious choices, the heritage of history? How do you position yourself vis-à-vis the past? Myself, I only have fragments of responses to the question of why I go in certain directions. And I am not certain that all my choices are completely conscious. How is it for you? L.Z. - For me, non-conformism is not a condition, it's a fact. It is not
something I am looking for partic ularly. I don't do what I do in order to belong to some alternative soci ety fringe group. It's not like that. However, as it happens, that is ex actly the case; I am in effect out side the mainstream. It's just the way it is. T.E. - The "margin", or the fringe, is a "buffer state". I totally agree with Lukas and that's why we un derstand each other so well. Being an "outsider" is not just a pose for the sake of being "remarkable" or remarked upon. Western so
cieties are built around the no tion of a social contract as defined by Rousseau. You can agree and you can disagree. But once you step outside this contract, you find yourself facing evictions, in volved in breaches of contracts, either unilaterally or in agree ment on both sides. It's my old le gal brain ticking away… I studied law, and in fact it helps me enor mously. Between theology and law. Because law helps you to under stand the progress of the social contract and also to know when the contract is breaking down. For me, "marginality" is a necessi ty, if only just to survive. The mu tation can only emerge from the fringes of the social contract so cial. It is not in the contract. It's precisely in the deviations from the contract or in the special pro visions of the social contract that one can exist and survive, by trying to help others. Because, bizarrely, people sometimes re
proach us for being "marginal". They say: "You had the balls to do it, to cut yourself off from every thing…and what about US? Your whole approach is totally egotisti cal." What they don't understand is that, on the contrary, our ap proach is filled with humanism, or, at least I hope it is. It's not because we are violent in our attitudes and very rigid in our morals and our positioning vis-à-vis the system that we are not humanists… or that we don't open up our hearts. In fact, it's probably because we sometimes have the impression of holding not just a flame but rather a light… something that helps peo ple to see. Occupying a mountain top alone is not the only expres sion of a humanist ambition. The myth of the hermit is bullshit. The hermit does not do what he does because he plans one day to return to the village.
Published on Mar 13, 2013
thierry Ehrmann: we put all our passion and folly into preparing this French-English Collector, the book of the decade: 504 pages / 4.5 kg /...