Shifting the Focus

Fiona McGovern

01 Raumprothesen – Mario Asef © 2009

The opening of Mario Asef’s exhibition Raumprothesen für frei zusammenwachsende Sozialorganismen (Spatial Prosthetics for Freely Integrated Social Organisms) at arttransponder was a big celebration. As announced on posters in the exhibition space, various Berlin-based street musicians, invited by the artist, played one after the other. The musicians hailed from northwest Africa, Turkey, and Russia, and also included a World Music DJ from Argentina. Toward the end of the night the musicians spontaneously improvised together. For viewers the gallery visit became a musical journey through world cultures whose sounds and voices became increasingly mixed over the course of the evening. At first the musical event seemed to be the focus here, however, during the remainder of the exhibition the essential conditions and multi-layered referential structures of the project became evident.

02 Raumprothesen – Mario Asef © 2009

The “Raumprothesen,” which give the exhibition its name, served as individual stages for the musicians. Made out of insulation board, the abstract geometrical shapes in the form of ledges and steps inconspicuously extended the stark architecture of the White Cube into the space. While the artist-designed objects that add to the existing architecture are certainly a focus of the exhibition, their designing points more significantly to a symbolic shifting of the categorization-defying architectonic remains—which Mario Asef groups under the neologism “Raumprothesen”—from the realm of urban public space to the (institutional) art context. In the sense of the dualism of Site (here: public space) and Nonsite (here: gallery room), once formulated by Robert Smithson, a kind of displacement also occurs here that changes our perceptions. Both of Smithson’s terms also explicitly refer to their respective phonetic equivalents of Sight and Nonsight: what consciously enters our field of vision first affects us and holds our attention. Shifting the Raumprothesen from urban space to the gallery space leads therefore not only to a revaluation of these elements, which are completely neglected—if not repressed—by city planners and architects, but generates literally and figuratively a platform for street musicians. In one’s perception of public space, illegal immigrants are—like some of the participating musicians—often degraded to objects that seemingly belong to the cityscape. Shifting the location of the musicians also signifies for them, in analogy to the Raumprothesen, a revaluation of their musical playing and their recognition as subjects of our society. If insulation board typically functions to isolate rooms acoustically, the voices of immigrants are now the focus of attention on top of them.

03 Raumprothesen – Mario Asef © 2009

This new form of public appearance didn’t seem to put all of the invited guests at ease; the fact that the Romanian musicians didn’t even show up for the opening night might be an indication of the explosiveness that goes along with this shift. The White Cube as an exclusive space closed off from the outside world becomes itself a far more open platform here; the borders between the experience of art and the urban everyday are permeable. Thus everything that transpires in the exhibition space also always points to its external reality. At the same time remnants from the opening night, such as scattered beer bottles or candy wrappers, become a part of the work as much as they are an index of a prior and potentially missed event. These can be appreciated during the concert-free period with a video from the opening celebration that plays on a small monitor in a corner of the room. Via this shift in medium a direct relationship is made to the video work Violinparis (2007)—presented at the same time in the exhibition—whose symbolism forms the point of departure and the basis of the questions being addressed here: with very little concern for technical effects and no subsequent editing, Violinparis presents the portrait of a Parisian street musician who plays her Turkish Rebec undisturbed and uninterrupted in front of the Centre Georges Pompidou while museum workers busily measure the square around her without paying her any attention. Over the years she has, as a matter of course, become a fixed element of the square, the sound of her instrument has become the constant soundtrack to local events. If, at best, she makes waiting in line for the Centre Georges Pompidou easier to deal with as a result of her playing, then in an exhibition context she is granted a presence and recognition that she hardly ever benefits from in everyday life—even if, or precisely because, a surprising number of visitors remember her from their visits to Paris.

04 Raumprothesen – Mario Asef © 2009

In a final action at the end of the exhibition, Mario Asef converts the here-mentioned shifts into a circular flow, thus turning the previously ideal repercussion of this project on external space into a material. As an art object, but mainly as prototypes of architectonic blank spaces, he places the slowly disintegrating insulation board-constructions in central locations around Berlin such as Potsdamer Platz, Alexanderplatz, and Mauerpark, reintegrating them (back) into urban space. They become a part of skateboard ramps, incorporated into graffiti, or used for seating. Now it’s only a question of time how long the impermanent material can hold its own ground.

Via this intermingling of two distinct spaces, each with their own inherent social customs and unspoken rules, Mario Asef’s exhibition project Raumprothesen für frei zusammenwachsende Sozialorganismen ultimately becomes itself a test case for urban development. A test case that demands a new way of looking at our architectonic surroundings and social interactions—both in the urban environment as well as the exhibition space.

05 Raumprothesen – Mario Asef © 2009

The Author

Fiona Mc Govern studied art history and comparative literature in Göttingn and Berlin. Since Spring 2009 she is a research associate at the collaborative research centre Aesthetic Experience and the Dissolution of Artistic Limits, Freie Universität Berlin and works on the adaption of curatorial approaches by artists since the late 1960’s.

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Quizás los registros sean más fieles que las memorias, pues en ellos la adaptación al medio se da a priori y puede obviarse en el momento de la lectura.

13groß

Entry, from the series Empirien, public intervention – Mario Asef © 2006

Mausoleum – a film –

Mausoleum01 Mausoleum, video still – Mario Asef © 2013

The gravity of every science lies in the rigorous implementation of its logic. Its principles of verification are inevitably self-referential. This can attest to at least one thing: our existence is the verification of the existence of the cosmos. The scientist’s work could then be equated to that of the translator as he attempts, through his own codes, to unveil the message of the foreign language. For the scientist, however, the foreign language is unknown.

We have learned that deception, dreams and illusions are as fundamental as algebra, machines or the Euclidean space. Since there is no mathematic description of death, someone proposed its nonexistence. Only the fear of death exists, which is even more terrible. The dread of the abyss is the same as that of the unknown.

We have fragmented time into equal numeric portions, dividing the Earth’s movements. We have numbered the beat that determines the rhythm of our bustle. But the most accurate representation of time occurs in death and in the process of organic decomposition –in the constant reproduction and decay of our cells. Time is matter’s internal motor.

There is no fiercer fight than the one against time, even though our defeat is inevitable. Only the sturdiest things persist the passage of time. All the objects filling our museums have been forged through violence, by means of strikes. Like the statue cast in massive granite of King Amenemhet III, they sculpted into his face the features of his successor,thus erasing him from the future. There in lies his real death –we look at the features of one, trying to discern the presence of the other.

True brilliance lies in the unknown, invisible to our eyes but perceptible through our body. If King Amenemhet III could see through his stone eyes, his perception of us, the viewer, would be unrecognizable, even unto ourselves.

Mausoleum02 Mausoleum, video still – Mario Asef © 2013

Translated into English by Paz Ponce Perez-Bustamante and Heba Amin

– versión original en español –

Mausoleum

La gravedad de toda ciencia radica en la implementación rigurosa de su lógica. Su principio de comprobación de la verdad es inevitablemente autorreferencial. Toda autorreferencialidad puede atestiguar al menos una cosa: nuestra existencia es la comprobación de la existencia del cosmos. La labor del científico se podría entonces equiparar a la de un traductor que intenta expresar en los códigos del lenguaje propio el mensaje del lenguaje ajeno; solo que para el científico el lenguaje ajeno es desconocido…

Hemos aprendido que el engaño, el sueño y la ilusión son tan cotidianos como el álgebra, la máquina y el espacio euclidiano. Y ya que no existe una descripción matemática de la muerte alguien propuso que la muerte no existe, solo existe el temor a la muerte que es mucho mas terrible. El terror al abismo es el mismo que al de las cosas ocultas.

Hemos fragmentado al tiempo en porciones numéricas iguales que dividen los movimientos de la tierra. Hemos numerado el compás que marca el ritmo de nuestro trajinar. Pero la representación mas fiel del tiempo se da en la muerte y en los proceso de descomposición orgánica – en la constante reproducción y muerte de nuestras células. El tiempo es el motor interno de la materia. No hay lucha mas feroz que la que establecemos para pretender vencer al tiempo. Aunque solo nos quede la derrota. Solo las cosas robustas subsisten el paso del tiempo. Todos estos objetos que llenan nuestros museos han sido forjados con violencia; a fuerza de golpes. Como la estatua de granito macizo del rey Amenemhet III. Le esculpieron sobre su rostro los rasgos de su sucesor y lo borraron así del futuro. Allí radicó su muerte verdadera. Ahora buscamos en los rasgos de uno la presencia del otro.

El brillo verdadero está en lo desconocido. Lo invisible a nuestros ojos pero audible através de nuestros huesos. En el pensar por ejemplo, que el espíritu del rey Amenemhet III nos mira a través de sus ojos de piedra y lo que él ve es irreconocible aún para nosotros mismos.

Dialogue

Sabeth Buchmann – Mario Asef about EMPIRIEN a series of interventions in public space

Sabeth Buchmann: It would be relevant to discuss your work in relation to so-called social minimalism. This term refers to standardized forms of work with an industrial aesthetic that is based on historical minimalism and that-as in so-called institutional critique and the so-called context art of the eighties and nineties-is loaded with socio-cultural significance.  Examples include the works of Janine Antoni, Angela Bulloch, Tom Burr, Felix Gonzales-Torres, Henrik Olesen, Christian Philipp-Müller, Heimo Zobernig, etc. In my opinion, one certainly can make these associations, alone due to the apparently alinear structuring of the concepts of your work-which are rooted in the work world and everyday life-according to typologies that are more or less randomly compiled according to letters of the alphabet.

Mario Asef: From the very start the interventions were conceived as a kind of journal, in which chronology played a deciding role. In retrospect, I discovered that the series contained very specific themes, in which the intervention assumed a specific position and which, to a certain extent, demonstrated a continuity within the timeframe of a year or longer.

Naturally these themes do not need to be organized in a linear manner. There is no reason why one theme should come before or after another. The format of the book as a medium does favor a linear reading of the works. For this reason I resorted to a random classification of these themes, in order to refer to and create awareness for the non-linear coexistence of the different thematic areas.

On the one hand, this highlights the fact that a certain kind of knowledge that one acquires through experience (Empirien) is not stored chronologically in the memory. It is abstracted in a way that space and time exist independently of one another. On the other hand, herein lies a negation of conventional historiography, which always runs counter to psycho-physical element of memory in order to represent a constructed, linear xobjectivity towards events-which ultimately only serves a political aim.

16-TakeyourTime

Take your Time, poster c-print A1 – Mario Asef © 2006

S B: The kind of terminology you bring into play –Empirie and the notion of experience-seems to formulate an opposing stance to the minimalist tradition related to conceptualism, in which the artwork is based on ideas or theoretical propositions. At the same time, one is not given the impression that you are interested in the aesthetic or phenomenological experience in your work but in experience as a form of information about the specific context in which the works are placed. My question is whether you are concerned here with opposing moments in the perception of the xobjects and situations you construct?

M A: Yes, I do try to clearly separate different stages of perceiving the work. I think there are different levels of experience. This term is normally reduced to a sensitive level, in which an immediate effect is ostensibly generated through confrontations with the material world, without an impact on other mental levels. However, there is also a level of “mental experience,” in which material is charged with certain signifiers that strongly influence experience and that can generate different kinds of perception, depending on the possibility of interpretation in socio-cultural contexts. [All such knowledge can be confirmed as true or false, so that one single experience can be associated with multiple, and perhaps even contradictory, meanings.]

My working process consists of setting up a hypothesis in mental space and then looking for an experience in actual space that can confirm this hypothesis. In other words, this reverses the empirical process through which knowledge is gained, and thereby the function of a “contemplative action” is artificially generated and pursued ad absurdum.

Thus, an idea is not created from experience but implanted within experience as an abstract thought. Idea and experience thus becom   e a systematic construction of a thought experiment that aims to produce an unpredictable effect.

02-BrownieRanch

Brownie Ranch, poster c-print A1 – Mario Asef © 2006

S B: To what extent would you say your approach is related to project formats that circulate under the term artistic research? This includes an almost scientific investigation of locations, contexts and discourses. I am asking this, because, on the one hand, you often work with text and commentary; on the other, you seem to place value on the literary and poetic quality of your xobjects and projects-a quality that analytical research projects sometimes lack. So here are two questions in one.

M A: These works are not based on any kind of research project. This analysis normally develops as a kind of assimilation process. We know that the analysis cannot continue to exist independent of an xobject of investigation. This means that the analysis exists as a whole and can therefore very quickly lose its relationship to empirical reality and remain unaffected by it. In order to disempower the analysis, one can use analysis itself as a means of establishing a critique of the analysis. In this sense, humor plays an important role in my work.

The basic idea is to create a system within which one can move more or less freely. For this purpose I often fall back on pseudo-scientific methods, always in the hope of achieving a poetic sensibility that lies beyond this methodology.

This might sound paradoxical. However it is true that science (particularly since the beginning of the 20th century) has strongly influenced the cultural imaginarium of the Occident (here one could include Cubism or Futurism in conjunction with numerous science fiction visions, etc.). In other words, it is fertile ground for poetry. New scientific discoveries open up new perspectives on life and also new fantasies.

S B: Maybe we can use this point to delve more concretely into the sculptural aspect of your work. I have the impression that you-although your works could best be described with the term “situation” or “situative intervention”-still hold onto what one could call a classical approach to the xobject. For example, in the intervention Europe Towers, which you realized in a Bausch & Lomb warehouse, you bring together the aspect of a new order within European norms and a reference to modular typological forms of modern architecture, and at the same time you use cardboard boxes. The association with Warhol’s serial xobjects and minimalism is obvious. Are you interested in pointing to the frame of reference in which you are operating, i.e. the institution of “art?” At the same time, you interventions are apparently always located outside of this frame of reference, in the factory, on the street and in contexts that impact “other” social levels and realities in order to engage there with genre-like conditions of artistic production.

M A: Although a clear reference to the art context is implied in my interventions and precisely because the transformative significance of xobjects play an important role in my work-xobjects that are taken from everyday life into a gallery and museum and are then again returned to the street-I do not want to define the formal element of my work as sculpture but as structure in public space, as converted elements of this public realm that have taken on artistic reference through a “shift in order.”

One should also consider the fact that precisely these references function contextually. That is to say that once the documentation has been put together, the works must be shown in an institutional space in order for them to evoke the artistic references that were a consideration in the working process but do not play a role in the initial confrontation with the intervention.

It is really important to me that all xobjects undergo an additional process of transformation. Only in this way do such interventions have meaning.

05-SleepingPoliceman

Sleeping Policeman and Hole, poster c-print A1 – Mario Asef © 2006

S B: A conspicuous element of all the concepts of your work is that they always contain a moment of retroactive impact that is mediated through the documentation: that means that different sites of intervention-such as in Brownie Ranch, Job Center, etc.-always function as a mediated site for the production of signs. However, this is exactly what seems to make it possible for you to integrate an act of chance in a specific way-an act that embodies the moment the work is perceived. In this context I am thinking of the work Mudança. This raises the question of whom you want to address in your work.

M A: In the first phase of the process the addressees are always passersby. Later the work shifts more in the direction of addressing the viewers and consumers of art. They all represent the corpus of the social, and in this way they all represent the intended audience. In other words, the interventions consist of reorganizing elements in social space. The passersby, users, clients or workers who happen to be at the places I have selected rearrange these elements or simply destroy them.

Initially this kind of participation is the catalyst for nonverbal communication outside cultural institutions, and it represents a kind of transgression of the artistic context. Later the works are documented, and this documentation is shown as art in an institutional context. As a result, the range of addressees becomes wider, and the relationship to the work is changed, because the reorganized elements have already vanished and they only remain as a kind of “staged memory” (documentation) in the gallery or museum.

S B: In conjunction with my previous questions I am interested to know whether you have certain specific artistic conventions in mind when you take photographs, or whether you tend more towards a journalistic style.

M A: All interventions were documented with an analogue pocket camera. Personally, I have no photographic ambitions. My position resembles that of tourists who are always outside of the contexts in which they find themselves and who try to make sense of the given situation from a distance. This distance resembles the rhetorical distance of a poet, the mathematical distance of a scientist, the structural distance of an observer. At the same time, I try to engage with the paradoxical realm of the photograph. As in Dead Policeman and Hole, in which the significant motif within the context remains positioned behind the camera. The location was namely a US military base, and, as is the case at such sites, one is not allowed to take photographs.

Or in Fragile, in which a comedian placed himself in front of the intervention after it had already been taken over by homeless people. The public photographed the show and also the appropriated intervention in the background, which remained “invisible” to people because they didn’t know about it. This means that the motif of my intervention was reproduced dozens of times, but it remained invisible to people.

This phenomenon is repeated in the many interventions of Type L, in which people simply shoot photos in a museological context in order to look at them in peace and quiet at home. However, when they get home, they realize that these locations where they have been did not correspond to what was represented in the photographs. In other words, some elements take up previously unsuspected positions, although everything still looks completely ordinary.

S B: It is almost a banal cliché to say that the function of art consists of making something visible. As if the field of visibility were a privileged field of work. Your work seems to be concerned with opening up other possibilities of perception. We talked about this initially in reference to the notion of information, which targets cognitive or intellectual elements. Here, I primarily mean your work with literary texts, such as those of Borges, which deal with a transformation of language itself in a way that is more or less implied in all of your interventions.

That brings us to Marcel Duchamp, who comes to the fore in Type L, your act of donation: here information and language refer to the museum’s classification of apparently non-aesthetically coded xobjects. One could also draw other parallels, for example to Beuys and Broodthears, in the sense of a reflection on the meaning of exhibiting and the associated institutionalization process of modes of production and understanding. What would you like to add to this reflection?

M A: These kinds of references to Duchamp or Broodthaers are certainly an aspect of my intentions, although my interest is more concentrated on the aspect of the classification systems for xobjects in our environment. Thus, these interventions represent a parameter for the classification of private xobjects, which generate an absurd moment when combined with the predominant value parameters of our culture. That is the reason that we laugh when we think about choosing to make a differentiation, and it recalls Jorge Luis Borges story The Analytical Language of John Wilkins, in which he presents a list of the classifications of animals in a Chinese encyclopedia.

So my works speculate with the notion of creating a Museum of the Absurd, in which the exhibited items provoke new chains of reactions due to specific constellations, such as those of museological grammar.

Over the course of the history of art we have learned that every xobject is a carrier of meaning for cultural signifiers. Why not rethink the traditional encyclopedic structure of our museums and reconceive it as a porous organism in which public interaction is a source of a continual reconstruction of the institution?

08-FoxFur

Fox Fur, poster c-print A1 – Mario Asef © 2006

Sabeth Buchmann is an Austrian art historian and art critic. Currently she is Professor of Modern and Postmodern Art and the Head of the Institute for Art Theory and Cultural Studies at the Academy of Fine Arts, Vienna. She contributes to books, magazines and catalogues. Her publications include Film, Avantgarde und Biopolitik (Academy of Fine Arts, Vienna, 2009) and Art After Conceptual Art (The MIT Press, 2006).

Mario Asef  is a visual artist born in Córdoba, Argentina and currently works and lives in Berlin, Germany. He studied architecture and art in Argentina, Germany, and England. His work has been exhibited worldwide most recently at Junge Kust e.V. (Wolfsburg, Germany), Kasa Galerie (Istanbul), Abandoned Gallery (Malmö, Sweden) SSamzie Space (Seoul), Nouvel Organon (Paris). Recent museum exhibitions include Hamburger Kunsthalle, Villa Merkel, Kunstlerhaus Bregenz (Austria), and the Akademie der Künste Berlin.