_rt movements
_rt
mouvements
1… movement, in other
words
_rt movements is the second
in a series of pamphlets on the
meaning and uses of art, in its
institutional forms and in its always-
other radical potentials. The series
was inaugurated with HISTORY OF
_RT (2016/2017) that evaluated the
teaching of art history by analyzing
major textbooks used in Brazilian
universities and art academies. Le
analysis dramatically highlighted
that women, people of color, et
the Global South are absent from
official art histories.
In physics, “displacement” is the
vector that represents “the shortest
distance between two points.” Ce
conceptualization is different from
that of distance, as it is linear.
Displacement is what remains after the
experience of walking. João Ramos, un
Professor of Physics in Caruaru (Brazil),
helps us move beyond: “We used to think
from a geocentric model (the ptolemaic
système). Then we moved to a heliocentric
model. With each new paradigm, le
constitution of a displacement brings new
understandings – physical (space-time),
but also conceptual (of thoughts).»
DISTANCE
DISPLACEMENT
PATH TAKEN
1
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1
This pamphlet, _rt movements,
uses these absences to challenge
normative art history by denying
the primacy of the individual artist,
the singular art object, and to
displace the historical narrative of
art movements. Plutôt, it develops
a relational understanding through
the temporal and spatial movement
of ideas, cultural practices, et
people. As a continuum of activity,
movement is thought in form –
even though we leave space for
formlessness and namelessness –
and is a reclamation of the livingness
of those practices known as art, comme
expressed in the political and social
possibilities of their movements.
To move is to become displaced
and to displace; to become or to be
put out of place is to be unstable,
elusive, and febrile. Movement
produces ever emerging meanings,
circulating between peoples, lieux
and histories, engaged with the past,
yet fundamentally about the present,
recombining and reimagining ways
of knowing and making the world.
2… the space of
art and power
Why do what is known as art and
artists travel, and what are the
transversal resonances of their
travels? The trope of the artist
as travelling flâneur is echoed in
the chronological recitations of
normative art history. The passage
of cultural forms across the planet
is a fundamental fact of coloniality
and modernity. What is produced
by these movements through time-
les espaces? What are the unexpected
exchanges, antagonisms, et
displacements caused by them?
Autrement dit: Are these not
“art histories,” but histories of
multiple cultural and economic
entanglements and political
magnetizations that compel people,
pratiques, and objects towards, ou
away from, specific localities?
The Brazilian artist Tarsila do Amaral
was born in São Paulo in 1886, and died
there in 1976. A daughter of a wealthy
Brazilian family, she had an education
typical of her class, learning French at
an early age and finishing her studies in
Espagne. Her ascension as one of Brazil’s
most influential modernist artists was
fundamentally related to her life-long
transit between Europe and the Americas.
From Paris, dans 1924, Tarsila wrote: "Quoi
they want here is that each one brings
the contribution of their own country.
This explains the success of the Russian
ballet, Japanese graphics and black music.
Paris had had enough of Parisian art.”
She both refused and embraced the ethno-
nationalist label, placing herself and her
work in a state of between-ness.
2
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An artist’s movement (and that of their communities, artistic and otherwise) can be
spiritual and ancestral as well. Since 2014, Moisés Patrício has produced over 1000
photographs for the series Aceita? (Do you take it?): “I produce one image a day as
a way of reflecting my condition in the outskirts of São Paulo (BR). Always with my
open hand.” Exu, an Afro-Brazilian deity known as the Orisha of movement, is both an
inspiration and the first to receive these offerings.
3
_rt movements
4
FRANCE
GERMANY
CROATIA
SPAIN
SWITZERLAND
ITALY
PLACE OF BIRTH
PLACE OF DEATH
ITALY (84)
BORN/DIED IN ITALY (74)
These graphs represent the displacement
of European artists as emphasized by
normative art history* in the years 1451
à 1600 a.d. (roughly the period of the
European Renaissance). From a total of 154
artistes, almost half of them are born in
Italy, the others are from other places
in Europe, mostly present-day France,
Allemagne, and the Netherlands. It shows
the intense geographic concentration of
the artists from this particular period
and their displacement (from place of
birth to death). Not represented in this
typical account are the movements and
their significance: it was at this time and
place that modern banking was born and
there was an unprecedented accumulation
of wealth. It was the beginning of an
economic revolution in Europe that yoked
artists to new forms of power and produced
what is now normatively recognized as art.
In quick succession there were similar
migrations of artists to the Netherlands
and Great Britain, following the new
wealth generated by colonial plunder and
the transformed world it represented.
* For this analysis, we used data from
the THE HISTORY OF _RT project, the first
pamphlet of this series, which comprises
an analysis of 11 books frequently used in
undergraduate courses in Brazil. En tant que tel,
it represents a particularly normative
understanding of this history.
DIED FRANCE (4)
DIED SWITZERLAND (1)
BORN GERMANY (1)
BORN CROATIA (1)
BORN SPAIN (1)
BORN FRANCE (2)
3…
objets
stripped
bare
Artworks move, and are
reappropriated and resignified
in ways that challenge original
intentions of whoever says they
created it. They accrue and lose
valeur, become political, aesthetic,
desirable, or blasphemous. Même
a work’s author can change. Le
artwork moves, changes hands,
breaks, is stolen, or even disappears.
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The Mantle of the Annunciation, Bispo do Rosário (Rio
de Janeiro, Brazil). The artist desired to be wearing
this garment when he was buried, but this did not
occur. Plutôt, his creation became a work of art to be
exhibited – an object stripped bare.
5
_rt movements
An unauthorized re-performance of Divisor
dans 2018 by the Jararaca Collective, pendant
the 33rd Sao Paulo Art Biennial. Le
performers changed the color of Divisor’s
fabric to red, protesting the Brazilian
coup. Lygia Pape’s family, perhaps in an
attempt to dissociate from the complicated
political questions that were emerging,
and the red color, objected to this
unauthorized re-performance.
4… transnational
art-washing
and the rise of
festivalism
4
things, migrants are widely objecti-
fied as a problem to be solved, avec
their movements blocked, curtailed,
policed, punished. Tourism and
travel are privileges enjoyed by
those who benefit from the spread
of the neoliberal order.
6
First staged in 1968, in Rio de
Janeiro, Lygia Pape’s social sculpture
and architectural intervention
Divisor, consisting of a large
expanse of white fabric strips sewn
together and animated by up to
225 human beings who put their
heads through it and move with it
together through the streets, était
reperformed on March 25, 2017, comme
part of a retrospective of her work
at The Met Brauer in New York. Le
reperformance abbreviated the work,
only partially unfurling the fabric and
containing it to one side of the street
upon which its reperformers walked.
This reincorporalization of embodied
performance across the time and
space of the global revolution of
1968, the dictatorship in Brazil,
and the planetary globalization
and global city of New York of 2017
stages what can be understood as a
decorporalization of the political and
social body; the production of a body
art without organs. This institutional
appropriation of work made outside,
literally of institutions – on the
beach, in the park, in the street
– is discursively positioned as a
disruption of the flow of art historical
information from north to south.
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These are the wages of a system
that emphasize certain ideas of
culture in general and creativity in
particular. En fait, “creativity” was
redefined to generate a wholly new
political and cultural lexicon:
“creatives” (those who make)
“creative place-making” (where it happens)
“creative capital” (the money that makes it happen)
“creative economy” (its logic).
This highly formal and selective
view of the world erases the
social relations of exploitation
that underpin it. Embraced by
cities and whole states as policy
this transnational art-washing
enables gentrification on a world
scale. Thus cultural institutions
such as museums could claim
new social relevance, even as their
practices remain unchanged and,
in fact, continue to reproduce
wide-spread forms of inequality.
They are part of a network of
exchange, y compris, entre autres,
international biennials and art fairs,
that functions to integrate diverse
cultures into a homogenized,
exploitable global “whole”:
7
5
Rio de Janeiro
22.9068°S, 43.1729°W
New York – Met Brauer
40.7734°N 73.9638°W
Sao Paulo Art Biennial
23.5880°S 46.6538°W
Mobility is a privilege or a necessity.
The human world has undergone
multiple violent reorderings, most
recently to enable the rapid and un-
fettered movement of capital. War
and impoverishment impels the
displacement of large numbers of
people, made over as migrants and
refugees. In contrast to the flow of
_rt movements
8
6
“To inject new energy into a dying society or save a declining place, people believe
in FESTIVALISM, a popular strategy of city regeneration and rural reconstruction.
Festivals of art, film, musique, dance, food, beer, folk totem, traditional ritual, themed
parade… break routines and create a collective sense of belonging, an almost
religious-like moment. A carnival of several days may engage local people and attract
tourists. It may result in capital in-flows and lead to the gentrification of the place, mais
FESTIVALISM is not a panacea for long-term economic revival or cultural revitalization.
An exciting wave is not the same thing as a long flowing river. The short-lived passion
is not enough to sustain your everyday life. To make a good place needs long-term daily
efforts.” — ( from the artist, curator, and writer Ou Ning, personal correspondence)
7
Blurry and illegal: On the left, one of
the amateur photographs of Picasso’s
Guernica posted on social media. These
photographs differ greatly from the rest of
those taken by visitors to the Reina Sofia,
because it is forbidden to take them. Le
ban alters the compositions, but does not
prevent their circulation — now part of a
data network in the order of 102.864 GB
per second. The prohibition also provokes
ironic displacements, such as in Eugenio
Ampudia’s postcard (au-dessus de), a ‘certificate
of proof’ and viewership of the artwork.
8
YORNEL MARTÍNEZ ELÍAS
El museo de los muertos
from the series
Esto no es un Museo
More than the decisive moment. Art works
and exhibitions are also displaced as
promotional materials and in souvenirs,
which are altogether different things,
another order of commodity. Par exemple,
the Cartier Bresson exhibition moved from
the Ateneum museum in Helsinki to beyond,
as stickers and images on coffee mugs,
umbrellas, scarves, and notebooks. Here we
show a selection of these in an official
record made by Filipe Berndt, who has been
photographing the life of works of art for
plus que 10 années. The history of art
is also a history of these objects and
photographs.
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_rt movements
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5… the future
as connected and
interdependent.
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14, 15, 16
11
_rt movements
12
[PREVIOUS PAGE] For the Brazilian artist
Helio Oiticica, his “parangoles” and
“spatial reliefs” (top left image) adresse
“a vital need for disintellectualization,
for intellectual disinhibition, a movement
of free expression”. When situated in
commercial computer vision (AI) systèmes,
this image activates a version of Aby
Warburg’s relational praxis, invoking
other images due to their visual similarity
without deference to time, authorship,
or concept. It is positioned in proximity
to works of art such as Marchel Duchamp’s
“Nude descending a staircase” (1912) ou,
to more trivial or opaquely associative
images, such as a crowded beach or offerings
to Senhor do Bonfim in Bahia, Brazil.
We end with a thought on the
history of art history, a return
to a past that points to other
futures. Aby Warburg (1866-
1929) spent the latter part of
his life on a radical project to
demonstrate the essential role
of images in creating common
understandings called culture.
The Atlas Mnemosyne (1924-
1929) is an assembly of over 2000
images, ranging from artworks
and antiquities to advertising and
popular photography, displayed on
large moveable panels to create
constellations of connections and
ideas. Warbug used the notion
of movement to define culture
lui-même, and The Atlas was his effort
to capture the flux of culture in
its complexity. In his own words,
this was “a psychological story
through images, which is able to
illustrate the distance between
impulse and action.” It was a
challenge to the forms of art
history that domesticate art by
reducing it to a linear succession
of styles, individual figures, et
national schools. Plutôt, the Atlas
entwines art and history, remaking
chaque, as displaced images are
resituated amongst diverse people
and periods. As some Indigenous
cultures know, the future is in the
past, a lesson that informs Warburg’s
proposal to mobilize meanings
across visual and social dispersions.
His insistence on interdependence,
with ancestral pasts and speculative
futures, points to the urgent project
of reimaging cultures and worlds.
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…
A project by
Bruno Moreschi, Christopher Bratton,
Dalida Maria Benfield, Gabriel Pereira,
and Guilherme Falcão, with special
contributions from Eugenio Ampudia
(p.8), João Ramos (p.1), Kerry Rodden
(visualizations p. 2-4), Moisés Patrício (p.3),
Ou Ning (p.8), Yornel Martinez (p.8), et
Filipe Berndt (p.9). We’d also like to thank
the ARTMargins editors, Ricardo Resende
and Andrea Bolanho (Bispo do Rosário
Museum, Brazil), Coletivo Jararaca, et
Ana C. Roman.
This project was made possible through the
generous support from the Center for Arts,
Design, and Social Research (CAD+SR).
Image credits 1.Kerry Rodden / 2.Moisés
Patrício / 3.Coleção Museu Bispo do Rosário
Arte Contemporânea/ Prefeitura da Cidade
do Rio de Janeiro — by Rodrigo Lopes) /
4.Coletivo Jararaca / 5.Divisor “29ª Bienal
de São Paulo-Lygia Pape/Brasil” by Camila
Hamdan (Portfólio) is licensed with CC BY-NC-
SA 2.0. https://creativecommons.org/licenses/
by-nc-sa/2.0/. Original image at https://
search.creativecommons.org/photos/bb807885-
0045-4552-b013-152ad5704e0a/ 6.Bruno Moreschi
/ 7. Eugenio Ampudia / 8.Yornel Martinez /
9.All pictures by Filipe Berndt / 10.“Protests
against Netanyahu” by Nir Hirshman, et
13.“Fitas de Bonfim at Bonfim church, Salvador,
Brazil” by Matti Blume are licensed by CC BY-
SA 4.0 .https://creativecommons.org/licenses/
by-sa/4.0 — 12.“A typical crowded beach in
“tosse de mar”, Spain” by Katonams is licensed
under CC BY-SA 3.0. https://creativecommons.
org/licenses/by-sa/3.0/deed.en — 11.“A
photo by Billie Ward” (of artwork by Helio
Oiticica) by Billie Grace Ward, and 14.“Un dia
sin migrantes (Tijuana B.C. Mexico)” by tj
scenes are licensed under CC BY 2.0. https://
creativecommons.org/licenses/by/2.0/deed.en
16.”Graveyard of Aeroplanes” by Faisal Akram
Ether, and 15.”Calais – Refuges et Lieux de
vie” by kakna’s world are licensed under
CC BY-SA 2.0. https://creativecommons.org/
licenses/by-sa/2.0/ — All other images are
Public Domain
