Concept Proposal: Unrecognized silences and erasure in narrations

Unrecognized silences and erasure in narrations Proposal to work within the residency infrastructure under the theme of as

Collecting

Practice, a program

Sites for the residency: My studio, San Juan Our territory, Puerto Rico Delfina Foundation, London

of collecting though

Re-drawing and re-mapping the route of few pieces of our ancestry in some London collections through auto-organized pedagogies in search of finding new partners in

exploring radical modes of

thought through the social life of the object with a community to challenge us our

that expands the notion

collecting, and collection

sites as active and critical spaces for revisionist histories and new narrative.

understanding of things and revive dormant memories by reviewing embodyments of

other narratives and claims: a process of restitution and reinstituting and a process of grounding ideas of the imaginary into everyday articulations.

A residency of companonship and complicit love between Puerto Rico and London.

Process and steps for a publication of a long term practice investigation

Immerse in the forest we can hear voices that keep the souls of the soils. Soils that have been cared for, and that teach us about harmony, diversity and strength. If we pause and listen with attentiveness we can even hear the sounds of silence. And not only of the many voices that have been erase with their language, but that of all the organisms alive that reverberate with their wisdom.

January-March 2021 Begin conversations at distance - research on objects that will lead us towards mapping and dialogues.

Start communication with

experts that could zoom into narrations and background of the objects and add experimental conversations with different individuals in the community that

Colleagues with whom I will be working

Artist: Jorge Gonzรกlez (PR) Canjibaro Community (PR) experts (around the globe together with Experts in London) Community (descendants from Caribbeans living in London and in the Caribe) Delfina Foundation (mediator and partner in production)

can add up experimental narrations based on personal experiences and experimental history theories, and or

data which has been part of their experiences and not necessarily part of the official narration.

Laboratories for situating and re-grounding ... Accountability of blind spot in the institutional, political and social narratives.

April 2021 Visit to London if permitted and needed of one of the colleagues

May - September 2021 Invite a group of thinkers to collaborate with the research materials

September 2021 Visit to London if permitted and needed of two of the colleagues

During the timeframe - we

will formalize parts of the process as to open it up to those interested.

October - November 2021 Draft and prototype of what could be the publication

January - March 2022 Design and edition

Commitment to development of practices across borders, between cultures and peoples, between disciplines and modes of knowledge, and between individual and collective practices among humans and beyond to other beings.

Contrary to a gateway a residency for me is a challenge in the spirit of adding up, merging, dissolving and exposing preconceived ideas with uncanny juxtapositions to reveal, that which alone, cannot be seen.

It is an

affiliation that guides one practice and that is situated.

In our time, the “attitude of vigilance; in a world rebuilt in full consciousness, we narrate so that others do not narrte to you - or at least so that the story is not imposed on you (Sallares). From here, we may reorganize ourselves with other beings, not across borders, neither in-between borders but in a planetary solidarity.

We have experienced today the simultaneity of being in the predictions of the future. We are with each new crisis understanding more about our forgetfulness, the scars our our colonial memory and the importance to reweave relations that we have left behind.

I believe We are all both participant and spectator in an equation. Fragmentation is not unique to the place I come from, but it is a way of living in most contemporary societies. Separation is not a consequence but a thoughtful action. Globalised, accelerated, and ongoing expansion of everything is still a guiding principle.

To act and to enable complicit love with actions that deconstruct this separation in our modern world are important to me.

I have for a long time given not only

thoughts but form to action of grounding ideas of the imaginary into everyday articulations.

I have been

building and guarding spaces that welcome unforeseen connections, conversations, and collaborations

... spaces

of experimentation that consciously try to escape the ongoing constraints of responding to measurements and successes.

Spaces that keep narrating “the story” which Bringing deliberated absences

is not only the one-story.

upfront to further investigate the possible future by

living-acting in the ongoing present attentive and among diversity, it is to say in other words: that

I believe in

with objects in communities that challenged us, that challenge our

One-World view and the “one story”.

How can identifying and reviewing colonial constructions through investigations and projects that reweave relations of fragmented parts activate our collective

? Can we unveiled the understory, which is part of the story and of which we are part of it, if when memory

routing the mapping of our togetherness the dominant systems themselves continue to live under colonized forms?

I find comfort in the words of Rosina Cazali when she says: “This society needs to take a break, make the effort not to take away the immanence of the political in art and in people’s lives.

The moment we cross is crucial - wherever it comes from - it is very dangerous “. and everything is committed to forgetfulness

Maybe we have distanced ourselves so much from the understory and of the forest canopy that we are unable to see and sense the crumbliness of the ecological crisis our systems have imposed on the planet and on all of us.

Ursula Leguin talks about how the history of human evolution has been a narration of the Story of the “Hero.” A story that has made us believe the existence of just “One World.”

In the front lines many bodies have and continue to experience that which history and its process imply; the extinction, the erasure, the invasion, the occupation, etc, etc.

How can we stop and see this moment as a ‘call’ to walk differently and that during that walk we set in motion other ways to manage the variables that we have left

the willingness and methodologies that sprung from the

behind in order to institute other forms of relations.

to make our story one of many other stories and our

To evolve the discussion to further other stories and representations beyond the ones that until now, have

intuitive, the listening, the affective, and the narrative present actions a space to bring back relationships

narrated our evolution is a huge mission.

We embrace

this challenge with humility and companions in complicit love to thicken the narrative adding on parts that

have been forgotten, deliberately erased or purposely unrelated.

We know the impossibility of magically evaporating the story of the “Hero”, its violent forms and process, as well as the impossibility of repairing its scars, but we will not stop asking for repairment because of it, for drawing another footprint that imagines healing the planet and all the beings that through their exchanges give the possibility of life.

Merging obliterated narrations and adding the stories of those other beings that are part but have not been given voice in this generalized story of the

“Hero” is

a step towards a transposition of the actuations and narrations we have historically built.

We know we

need to disrupt the orientation, change by relocating, create other junctions and intersections so that we can reestablish collaborations and compromises in order to adapt and embrace with reciprocity the complexities of the

“multiple worlds”. It is not an individual solution

but through a commitment of togetherness with the institutions and organizations that form part of these narrations the we may find the way to move the wheel towards the claim of what is not there yet or has never been there.

Zooming into objects that carry the history of our ancestry and adding on stories that can reorient us

beyond the mono-systems that maintain the narrations

“The Hero” by weaving together the complexities and richness of “Muchos mundos” is what we attempt. of

For this reorientation first we need to recognized that “we are not the only kind of we” and “that what selves are and how they emerge, dissolve, and also merge into new kinds of we is about how we interact with the other beings in the complex web of relations.

Eduardo talks

“an ecology of selves.” I talk about the spirits of the soil and Jorge talks about the object its dimensions

strategies to let dreams

and the light that lets you see beyond it as just one

and wakefulness into

about

thing.

A commitment to maintain an ecology which require

to create a space where we can hear the sounds of silence that reverberate.

dreams in order to add uncanny juxtapositions of our everyday and our

How that ecology of selves and each other narrations can be made visible when we cannot hear parts in the

equation -either because they have been erased, have not been given the space for their voices or their languages have disappeared.

spill into wakefulness

To share languages we first need to

stop the invasions of those who keep exterminated them

How we managed to add and embody stories and dreams of the ecology of beings in our processes. Unlearning to Relearn that which includes the hidden silences maybe is unimaginable in the world that we have built. But the possibility of its impossibility will not stop us for looking ways to cut the gab.

Our investigation will navigate around the strange logics

engagements that let the symbiotic interrelations

exist. in the end the only way that an

“ecology of

selves”(Eduardo) can

exist is by making life possible beyond you with other kinds of beings and opening new kinds relations and understandings.

(Haraway).

To recognize, to reinstitute and restitute is to learn, hear and move towards dissolving the conflates

of associations that emerge when trying to understand

of the representations

that

that the dominion of our

“relation” among multiple worlds and how the

material and the object of collection when handled by the community that they pertain to can bring upfront stories which is not the story of the

Leguin)

The majority of us

“Hero”. ( Ursula

have been part of the

“Hero story”

and have not necessarily participated or experienced the real story of the evolution, that of multiple worlds.

Modernity creates a system of fragmentation and

language has imposed in the narration.

Khan)

(Eduardo

But what we know is that we don’t know anything but that we are not interested in the hegemonic dominion of the mono-story that

segregation specially of other beings as if they were not

claims the existence of

part of the

just

We by conforming World-One-World. The “Multiple worlds” operate in systems of interdepence, one with the other connecting and affecting the other.

The “Multiple worlds” is about fragility and complicity.

But each new day we see before our eyes the extinctions of species, thus each new day our practice requires to repolitisize and embrace with awareness vigilant

“one world”.

The “Hero” story

is a

system and a way of doing; thus it is not with the same system and the same way of doing that we can

transition to the story of the multiple worlds.

How we detour from this system of extraction, exploitation, appropriation and entitlement of “the World-OneWorld” which colonizes not only our own narrations but also that of nature and other beings’ stories.

Maybe it is a moment to finger-pointing the issue, brake the narration by renarrating other stories beyond that of

“The World-OneWorld” and by doing so relate more

closely to the objects of investigation by unrelating the dominant knowledge fields and merging into a collaboration among multiple experiences and knowledges.

Many of these stories of th “multiple worlds” are untold, and even more are felt lost in todays’ ecological and human collapse, but many are out there hidden in archives, in the memory of our lands or have been kept detoured, occuppied or shadowed by

organize new commitments with full consciousness in order to have a better chance to relearn and implement with greater force alerts for planetary solidarity.

The tools we have built together do not necesarily helps us/beings find the commons ties.

This project is part of

ontological occupation of the planet.

Taru a friend and colleague I admire once said: “To be a resident, Rather it raises

a myriad of questions

concerning rights, access, and sustainability.”

Who

can choose to become a

temporary resident, and

the permanency of the

to many of the facets that

displaced objects from

of relations.

It is never enough to share stories of the multiple worlds; and is never

enough to act in vigilance different book covers.

During the last centuries dictated the narrations of

real story hidden in the understory that can tell us

the colonizers, developers,

the real evolution of human kind is the possibility of

globalizers and the

not been told.

We have to bridge with the institutions

who have hosted and enunciated these narrations and

the story of biodiversity

responsability in relation

book covers have mainly

which are already fighting to restitute that which had

of interdepency which is

for those ties and the

bring upfront the relations that makes us claim the

The engangement needs to go beyond our communities

highlight the vectors

of displacement, or

the stories of the interdependence of interspecies and

the impossible.

languages so that we can

residencies thus cultivate

with attitude proposing

To make a transition through transpositions which tell

communicate with other

the stories that searches

can we embraced them

“Hero” story.

those other species which

And For What? How can

act of continuity, in the

under what terms?

transition to others forms

frgmented story so that we can brake the spell of the

where species meet, not

thinking through doing and

the ongoing practice of

and in the experiments to

(caycedo), so that actions keep pillin-up the

ongoing organic processes

objects and the voices of

choice.

in places that we dont know from bodies that were

resistance

but experiment with

never a neutral matter of

And in words of Donna Haraway, “How

forth memories we can find in our genealogy of the

Let’s say

we not only can imagine

only among us but with

the claim of visibility

So it is urgent for us to keep narrating from fragments in scale to each land and to forest, and from each bring

species meet?”

even a temporary one is

the hollywoodistic mediatic noise or they are burried silenced.

the polis, where and when

stories of their conquests, while reciprocally paying attention courteously.

They have been the narration of “World-Oneworld”. It has been a mono-

imply a home?

with reciprocally paying attention courteously so that we can notice all of what is tied to constituting

and its entanglements beyond the temporariness

their territories.

Some more notes

An affective arrangement is a situational and transformative patterning of relational dynamics that co-depend on variable Ensayos se organizan sobre el fin de los tiempos fin de un modelo de vida.

Tener una conversación pausada sobre esto, es cuidarnos.

(Camila M.)

forms of participantion.

experimentos entre el arte, la ciencia entre el Caribe y otras regiones no corresponde analizarlos como programa (una secuencia de acciones pre-diseñada coherentemente) sino como diagrama: un agenciamiento provisorio

Tejiendo nuestra atención de sentir el mundio ( vicuña) cuántos ríos navegables han dejado de serlo Surrounded by political, cultural and civilizational collapses on a global scale, we are now faced with the sheer facticity that there is no stable ground upon which history can be sighted—only a lingering identification that embodies memory with forms

nuestros suelos nos acompañan arreglos afectivos

argamasa Dos son multitud Encuentros entusiastas... que aún están por verse.

espacio que ocuparía de las cosas atacadas (zacagnini)

“Un marco específico para la atención a lo cotidiano pero también hay que crear espacios de interrelación que no son los de los ritmos cotidianos” Illich, Sofía Olascoaga

No hay proceso de resistencia sin proceso instituyente

refraseando o tomando prestado de Fernand Deligny también añadiría como nos relacionamos más con los ‘gestos’ en una simbiosis del (agir) sin fin ni intencionalidad y de hacer de un sujeto consciente encaminado a culminar alguna cosa que actúa. O de que forma al agruparnos para existir en modos de ser en red escapando todo funcionamiento estructural (de esa definición avanzada por el estructuralismo) existir en el presente futuro.

El sonido de las cosas de los objetos se hacen evidentes al hacer contacto con ellos

un laboratorio de situaciones de encuentro (o dispositivos relacionales) cuyo eje es la cocina , el oficio, los objetos, las heramientas y los seres

La imagen es apuñalada en tres dimensiones

Figuras históricas y especialistas en temas imposibles, profesiones extravagantes y emisarios de mensajes inauditos (kludge)

Desbordamientos

cooperación entre sensibilidades conocernxs desde el material y entre aficionados manejar las ideas que se formalizan en los objetos

identity as something complex and in constant evolution, constructed from the confluence of a host of dimensions and reciprocal influences between the public imaginary and personal notions

microestructuras

momentos epifánicos, manifestación, aparición

Calado

pensamiento nómada

Falsos Universales

cosas separadas muchas veces incompatibles se coordinan de manera efectiva y afectiva

Porque si los museos son atrevidos, pueden ser “zonas fronterizas” donde se interrumpe la separación ordenada de las culturas, del pasado y del presente”

Porque las fotografías y los objetos culturales son mudos.

En su silencio,permiten la interpretación, pero importa quién habla de ellos.

The fundamental incompatibility of a surfaceless history and its parallel staging of false universals have led to an unrelenting estrangement between self and world(s).

(Natasha G.)

Escabi: Se siente a gusto ver personas que en sus proceso de investigación permiten la posibilidad de contradecirse constantemente a través de la investigación y donde las hipótesis no es la cuestión sino como los hechos y el intento de explicar es una excusa para compartir posibilidades para imaginar y de ahí accionar.

Riesgo intelectual ingobernabilidad del pensamiento caminos que crea sus propios lenguajes The intention, rather than depict a particular landscape, was to allow the forest to determine the color palate and aesthetics of the work.

Desempacar las lógicas voraces de rentabilización de la industrial cultural

Infusiones de Cuidado brebajes alrededor de una conversación sobre la preservación, a la vez que vamos creando una serie de herramientas y supervivencia desde la colectividad para intentar rescatar otras maneras de curarnos, cuidarnos y querernos

evidenciar el vacío

articulación de una cocina y su burén como espacio de aprendizaje y de experimentación sobre el intercambio y la transmisión de saberes propios y heredados, sobre la identificación de herramientas intuitivas y sobre el desarrollo de una práctica cotidiana que entreteje territorios, comunidades productivas, y agentes sociales, a partir de las necesidades, las condiciones reales de vida, y sobre la posibilidad de hacer de este medio uno del sustento de la vida. (Jorge G.y Sofia O.)

Reeler, renarrar para rescatar pequeños detalles abandonados, datos que muchas veces se nos pasan a la simple vista y así restituir

ecological systems copresencias indisciplinarias consciousness masking of the body Imperceptible succession of logical chain-links Combinaciones Calar es sacar para formar otro patrón sobre el mismo tejido. La palabra calar viene (del latín calare “bajar, descender” y del griego “yo suelto” que nos dio la palabra acalasia. Este. Ergo griego se asocia con la raíz indoeuropea * the ( hacer falta, estar vacío, dejar salir, liberar) presente en la palabra heredad a través del latín heres ( heredero) … sacado de un sitio no seguro.

Pero también es permeate y permeate puede ser (en su definición en inglés traducida = a dispersarse a través de algo y estar presente en sus partes). Y en Taíno interpretación de Jorge González es su sonido

diferentes de métodos particularizados, pero todos afianzados en proximidad y en entrelazamientos.