2 0 1 5 S O B A Z A G O S T E M A R I B O R / G u est R oom M aribor
Tanel Rander
(EST)
Kaja Kraner
»Nekdanja Vzhodna Evropa ni pridevnik, temveč označba v času, ki je pospešena do tolikšne mere, da se politika spomina kaže kot spomin na tisto, kar je bilo nekoč politično. /… / Nekdanja Zahodna Evropa dela iz tistega, kar je bilo v nekdanji Vzhodni Evropi prepoznano kot materialno, imaginarno; spreminja materialnost znanja preteklosti, zgodovin in strategij na nivoje imaginarnega. Z drugimi besedami, kar je bilo pomembno, je zdaj spremenjeno v zastarano in smešno«.1
“Former Eastern Europe is not an adjective, but a placeholder in the time that is accelerated to such a degree that the politics of memory presents itself as a memory of what was once political. /.../ The former Western Europe makes imaginary what has already been identified as material in the former Eastern Europe, it transforms the materiality of past knowledge, of histories and strategies into imaginary levels. To put it differently, what was important is now made simply obsolete, ridiculous.”1
Osrednje izhodišče dela estonskega kuratorja, umetnika in raziskovalca Tanela Randerja, izhaja iz dekolonialističnega teoretskega, epistemološkega in političnega horizonta,2 pri čemer postanejo diferenciacije (umetnostnih) medijev, v katerih deluje, oziroma kontekst, v katerega se njegovo delo umešča – in ki ni nujno le umetnostni kontekst – manj relevantne. Četudi se morda na prvi pogled zdi, da gre v tem primeru, vsaj v neki meri, za nekakšen teoretski podtik v okvir umetnostnih praks, je ena od tez dekolonialističnega epistemološko-političnega projekta, da predstavlja tradicija zahodne moderne umetnosti enega od ključnih sredstev imperializma, kolonizacije, evropocentrizma in procesa rasializacije skozi moderno dobo.
The central premise of the work of the Estonian curator, artist and researcher Tanel Rander originates from a de-colonial theoretical, epistemological and political horizon,2 where the differentiations of (artistic) media, in which he works, or of the context (not necessarily only an artistic context), in which his work is placed, become less relevant. Although this example may at first glance seem, in a way, as a kind of theoretical insertion into the frame of artistic praxes, one of the theses of the de-colonial epistemological-theoretical project is that the tradition of modern western art represents one of the key means of imperialism, colonization, eurocentrism and the process of racialization throughout the modern period. During his residential stay, Rander continued researching
1 Gržinić, M. (2010): »Decoloniality of time and space«, Reartikulacija, št. 10, 11, 12, str. 15. 2 »Dekolonialnost je pravzaprav ena od možnosti poleg mnogih različic marksizma in teologije osvoboditve. Gre za analitični in transformativni projekt, ki je nastal v akademskih krogih (v ZDA, Južni Ameriki in na Karibih) in v javni sferi, pridružuje pa se podobnim in kompatibilnim projektom, ki so jih sprožili prebivalci afriškega porekla v Andih in na Karibih, v Latinski Ameriki, prvotni prebivalci Amerike, Nove Zelandije in Avstralije, priseljenci iz nekdanjega tretjega sveta v Evropo in Združene države Amerike, lezbična in gejevskega gibanja, ženske nebelega porekla itd. To je najbolj neposreden kontekst dekolonialnosti, kakor jo pojmuje kolektiv modernost/kolonialnost. V taki genealogiji miselnosti in aktivizma lahko osvoboditev enačimo z dekolonizacijo.« V: Gržinić, M. (2008): Razveza epistemologije od kapitala in pluriverzalnost – pogovor z Walterjem Mignolom, 2. del, Reartikulacija, št. 5., str. 20. Dostopno na: http://grzinic-smid.si/wp-content/uploads/2013/02/Rear2008tikulacija5. pdf .
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1 Gržinić, M. (2010): »Decoloniality of time and space«, Reartikulacija, no. 10, 11, 12, p. 15. 2 »The de-colonial option emerges as an option next to the variegated versions of Marxism as well as of Theology of Liberation. It emerged as an analytic and transformative project in the academia (in the US and in South America and the Caribbean) as well as in the public sphere, joining forces with similar and compatible projects advanced by Afro-Andean and Caribbean, Latinas and Latinos, Native Americans and Aboriginal in New Zealand and Australia; immigrants of the ex-Third World in Europe and the US, gay and lesbian struggle, women of color, etc. This is the most immediate context of the de-colonial option as formulated by the collective modernity/coloniality. And in this genealogy of thoughts and activism, liberation is akin to de-colonization.« In: Gržinić, M. (2008): De-linking epistemology from capital and pluri-versality – a conversation with Walter Mignolo, part 2, Reartikulacija, no. 5, p. 22.; http://grzinic-smid. si/wp-content/uploads/2013/02/Rear2008tikulacija5.pdf
