Reviews
HKW is in an exciting phase of ‘reconstruction’ following the appointment of the new director, Prof. Dr. Bonaventure Soh Bejeng Ndikung, in June 2021. The news of the Cameroon-born curator’s engagement as the institute’s first nonwhite director sent a bolt of excitement through Berlin’s art scene, where large institutions are led by white, largely male directors, and where artists of color, often instrumentalized to garner a progressive title for the city, still face incidences of institutional racism.
READNurturing Seeds of Resistance: A Review of O Quilombismo at Berlin’s HKW
Berlin’s Haus der Kulturen der Welt (HKW), in English, the ‘House of World Cultures’, reopened this year under the leadership of its first non-white director, Prof. Dr Bonaventure Soh Bejeng Ndikung. Its opening exhibition centers the philosophy and lineage of Afro-Brazilian resistance towns known as quilombos and features works by over 65 artists and collectives, all of whom belong to the Global Majority. What does this new chapter mean for the institution and the city, and does it deliver on its egalitarian promise?
Is it possible for a white institution to say it presents the articulation of people of colour? Is it possible for a non-indigenous institution – which through its national identity participates in the theft of indigenous artifacts and bodies – to say it is giving a place to the ideas and thoughts of the indigenous people? How can an institution talk about the disappearance of universal value judgements and the need for diversity in values within society when it is the final harbinger of value judgements and its permanent staff, which wields this power, is itself not diverse? How does it claim to judge what “diversity” or the subaltern articulate and what of this articulation should be in a museum? What are these claims based upon? The choice of artists? The act itself of legitimizing a voice? Unless the very foundations of this system change, we are all just playing along.
READProblematizing Perspectives and Positions: A Review of ARS22
How can the subaltern be meaningfully and non-performatively brought into the museum?
In an art world obsessed with the urge to find the next new thing and benefit from it, can a sleek, high production value exhibition showcasing the work of 15 - 23 year old artists challenge the love-hate relationship with the youth? Generation 2023 is balanced and diverse, but its fixation on youth is double edged.
READThere Are No Enfants Terribles Here: A Review of Generation 2023
In an art world obsessed with the urge to find the next new thing and benefit from it, can a sleek, high production value exhibition showcasing the work of 15 - 23 year old artists challenge the love-hate relationship with the youth? Generation 2023 is balanced and diverse, but its fixation on youth is double edged.
Close Watch exhibited at the National Finnish Pavilion at Venice Biennale, 2022, is a multimedia installation that, at its core, utilises the artist themself as an embodied intervention within a focused area of artistic research and apparent critique. In the context of this work presented as an exhibition at the national pavilion and its implications of somehow representing Finnish Art, this text seeks to question whether issues pertaining to embodiment and social intervention – and by extension, research conducted and artistic practice developed through it – can ever be free of the power relations implicit in the political, identity-driven understanding of society today.
READWho Watches Whom? Ruminations on Power, Gaze, and Field Through Pilvi Takala’s Close Watch
Ali Akbar Mehta’s review questions whether issues of embodiment and social intervention can ever be free of the power relations in the political, identity-driven understanding of society today.
In this piece, I explore the interrelatedness of visuality, black displacement and black diaspora. Diaspora Mixtapes makes apparent the efficacy of visual representations as an artistic genre that implicitly addresses questions of border regimes, queer belonging, and self-representation. Furthermore, Diaspora Mixtapes exemplifies the contemporary inclination to make visible black cultural exchanges.
READDiaspora Mixtapes: Towards a Politics of Black Filmmaking
Analytical review of ‘Diaspora Mixtapes’ an art-house documentary reveals what it means to politicize the visual.
Knowing the genealogy of women’s resistance in Iran since the turn of the century helps us see recent events not as unprecedented ruptures and a sudden awakening of women in an archaic patriarchal society but as the accumulation of multiple resistances throughout our modern and contemporary history in the face of an ever-shape-shifting patriarchy.
READRepresentation of Disobedient Bodies: A Critical Reading of Shirin Neshat’s Visual Language
Comprehending the discrepancy between the representation of the multitude of experiences of people’s protests in Iran, reflected in their own photographic and moving images, and the detached artistic creations of diasporic artists like Neshat.
This text focuses on topics related to HB23’s thematic questions and experiments mediated by curator Joasia Krysa in the biennial and her partly experimental approach with curatorial collaborators. These are questions about how the mediation of art is inextricably linked with the possibility of political and environmental agency and awareness. They delve into the political and ecological environment of the Baltic Sea, its historical significance as potential material within the context of the Helsinki Biennial, and the kinds of geopolitical and historical questions that biennials might confront in the Baltic Sea area.
READBiennial in the Baltic Sea Region: Groans, Wishes, and Art Jargon
Is the success or failure of the HB23 biennial more appropriately judged by criteria such as the quality, quantity, and international relevance of the showcased works, or should the focus be on whether the biennial effectively addressed the specificity of its site or geopolitical location?
The wealthy are equated with such minorities as if being wealthy were a specific cultural phenomenon or even an identity based on a form of discrimination. Veering through notions of whether wealth improves mental well-being or is taboo in Finnish society, Eetu Viren peruses the exhibition’s banality and ridiculousness to expound on questions of wealth and power and why the Finnish National Museum hosted an exhibition that characterizes the wealthy as a “minority group.”
READThe Poor Rich People: A Review of ‘The Philosophy of Wealth’
Eetu Viren on questions of wealth and power and why the Finnish National Museum hosted an exhibition that characterizes the wealthy as a “minority group.”
I could see a lot of love. But I was still trying to find the anarchy that breaks through and what it breaks through. I wondered if I should write about the positionality of the festival in what can be termed as its cultural intervention into events and processes that affect us today.
READFinding Anarchy: A Review of Helsinki International Film Festival
How can organizations dismantle power and operational structures within the world of film festivals to make them speak to the city’s various layers of inhabitants and their lives?
