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a contemporary feminist art project

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modelat\ de practicile puterii, [i în sensul unui manifest al conserv\rii trupului ca un dat anatomic natural. Pericolul determinismului biologic este acela al men]inerii [i legitim\rii discrimin\rilor socio-culturale, în m\sura în care na[terea nu este respectat\ ca op]iune ci formulat\ ca obliga]ie. Lucr\rile artistei Emily Laliberte (Canada) vorbesc despre trauma avortului, dar conceptul s\u alunec\ spre o asumare a determinismului biologic dintro team\ ce vizeaz\ pierderea feminit\]ii, prin urmare a calit\]ilor materne, în lupta egalit\]ii de [anse. Discursul asumat feminist nu este lipsit de confuzii ce ]in de calitatea infoma]iei [i experien]a personal\. Lucr\rile din expozi]ie spun pove[ti, iar pove[tile depind de provenien]a cultural\ [i de tr\irea subiectiv\ a artistelor. Corpul este elementul tabu care trebuie s\ se fac\ vizibil, este instrument de atrac]ie [i de analiz\ a comportamentelor sociale masculine (Maria Friberg – Suedia), centru de informa]ii emo]ionale (Denise Pelletier – Canada), platform\ de contadic]ii [i dezbateri (Barbara Philipp – Olanda), instrument de ironozare a canoanelor patriarhale (Su Tomesen- Olanda), feti[ prin înveli[ul s\u conven]ional vestimentar (Jurate Rekeviciute – Lituania), semn cultural ca replic\ la pozi]ia avangardei (Chengyao He – China), manifest al combaterii abuzului (Mary Coble – SUA), [i conven]ionalismului religios (Dorota Nieznalska – Polonia). Chipul [i corpul femeii sunt prezen]e care amendeaz\ efectele de constrângere în sistemul tradi]ionalist patriarhal de tip oriental (Ryoko Suzuki – Japonia), dar [i mecanismul consumist al femeii postmoderne captiv\ practicilor feminit\]ii (Marilena Preda Sânc – România). Monica Mayer (Mexic) se amuz\ de felul în care corpul este receptat în func]ie de rolul pe care îl joac\, iar Doris Mayer (Austria) ironizeaz\ mitul blondei [i conven]ionalismul de tip asociativ al „practicilor feminine”. În teoriile despre corp se pune accent pe corp ca form\ de reprezentare, ca produs al tehnologiilor de gen (Foucault [i Teresa de Lauretis) care imprim\ trupul întrun anume context istoric, socio-cultural. În acest sens

anatomical fact. The danger of the biological determinism is the one of maintaining and legitimating sociocultural discrimination, as far as the birth is not respected as an option but couched as an obligation. The works of Emily Laliberte (Canada) talk about the trauma of abortion, but her concept slides towards an assumption of the biological determinism from a fear which endorses the loss of womanhood/femininiy, therefore the maternal qualities, in the fight for the equality of chances. The assumed feminist discourse does not lack confusions due to the quality of information and personal experience. The works from this exhibition tell stories, and the stories lean upon cultural provenance and the subjective feeling of the artists. The body is the taboo element which must become visible, is an instrument of attraction and analysis of masculine social behavior (Maria Friberg – Sweden), a centre of emotional information (Denise Pelletier – Canada), a platform of contradictions and debates (Barbara Philipp – The Netherlands), an instrument of ironizing the patriarchal norms (Su Tomesen - The Netherlands), a fetish by its conventional sartorial cover (Jurate Rekeviciute – Lithuania), a cultural sign as a response to the avantgarde position (Chengyao He – China), a manifest for abuse control (Mary Coble – USA), and religious conventionalism (Dorota Nieznalska – Poland). The woman’s face and body are presences amending the effects of the oriental patriarchal traditional system (Ryoko Suzuki – Japan), but also the consuming mechanism of the postmodern woman captive of feminine practices (Marilena Preda Sânc – Romania). Monica Mayer (Mexico) amuses herself on the way in which the body is intercepted based on the role it plays, and Doris Mayer (Austria) banters the myth of the blonde and the associative conventionalism of „feminine practices”. Body theories emphasize the body as a form of representation, as a product of gender technologies (Foucault and Teresa de Lauretis) which imprint the body in a certain socio-cultural, historical context. Thus the corporality does not express but a time changing identity - that of gender – built along the social interactions. The body is not just a passive structure, but is also shaped based on options,

Profile for Experimental Project

Perspective 2008  

Perspective 2008 catalog

Perspective 2008  

Perspective 2008 catalog

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