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A non-Western way of thinking
A non-Western way of thinking

Mario Schulze (ed.), Sarine Waltenspül (ed.)

String Figures

In recent years, string figures have gained prominence in cultural theory. Donna Haraway promotes string figures as a method of thinking and collaboration between both disciplines and species. Rather than the technicist and rigid metaphor of the network, Haraway’s string figures provide a playful, process-oriented, embodied, performative (and non-Western) mode of thought in which responsibility and collaboration are foregrounded.
  • history of technology
  • theory construction
  • game / play
  • ethnology
  • cultural history
Current Texts
About ‘how we treat the others’

Artur Zmijewski

About ‘how we treat the others’

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  • Poland
  • documenta
  • contemporary art
  • National Socialism
  • political aesthetics
  • gift
  • migration
  • propaganda
  • concentration camp
  • ethics

 

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Current Texts
Mama Say Make I Dey Go, She Dey My Back

Jelili Atiku, Damian Christinger

Mama Say Make I Dey Go, She Dey My Back

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  • performance
  • spiritism
  • Africa
  • colonialism
  • ritual
  • ceremony
  • body
  • feminism

 

»… Consistently Abused and Forced…«
»… Consistently Abused and Forced…«

Kati Kroß

Christoph Schlingensief's »Freakstars 3000«

When non-disabled artists such as Jérôme Bel or Christoph Schlingensief in their productions work with actors who, in hegemonic discourse, are referred to as disabled, they almost invariably face criticism over the exploitation and voyeuristic exhibition of these people. Bel’s Disabled Theater anticipated such reservations and took a good deal of wind out of its critics’ sails by having the performers themselves raise these issues on stage and report on their families’ reactions to the piece. Nevertheless, the question whether...
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  • aesthetics
  • identity
  • performing arts
  • disability studies
  • Jérôme Bel
Current Texts

Zoran Terzić

Everything new is a pose in the alcoves of capital

In the late nineteenth century Alfred Jarry created a prototype of the modern wannabe in his pot-bellied Père Ubu, a figure that raises entitlement to a high art. Ubu doesn’t want to be king; others urge him to it. But he is also the others. And when he does become king, CEO, or US president, he doesn’t know what it means, or if it means anything at all. He just states his claim. And so he shimmies from statement to power. And having obtained power, Ubu decerebrates the world, exposing the grounds for groundlessness, to paraphrase Ortega y Gasset. Ubu is a tautomaniac, that is, he can be explained in his own terms and is thus always in the right (being in the right is all he is). He needs no proof, but on the contrary wants “to turn the absurd into the highest power of thought” (Deleuze & Guattari)....

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