Public space is both a battlefield and stage for those visions and ideas in which a society puts its faith. At a distance, it also discloses that which is blindly supported in this society. One can survey it as if it were a kind of societal relief, or a contemporary witness of history, as it reveals both conscious and unconscious orders and structures.

In those times when the common faith in ideas is particularly strong, signs of this faith are placed into public space in the form of monuments which make beliefs concrete to us, alert us of the destructive power of faith, and signal the successful displacement of other beliefs.

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The loss of faith in grand ideas has shown its effect by the occupation of public space by private interests. As a result, less public space is reserved for the monumental. The new landmarks follow the logic of commerce. The power of the consumer and the economy is reflected in the layout and occupation of public space - chalkboards with menu options, billboards displaying the fashions of the season, pavilions for company meetings, closed-off zones for large-scale events.

“Between purchases they savor the spectacle of the constant disintegration of the complexes to which they belong … Were the Mediterranean lapping at the avenue’s edges, the shops could hardly expose themselves in a more windowless fashion. They disgorge a stream of commodities that serves to satisfy creaturely needs; it climbs up the facades, is interrupted at street level, and then shoots with redoubled force up into the heights on the far side of the crosscurrent passerby. … No one invented the plan according to which the elements of the hustle and bustle scribble a jumble of lines into the asphalt. There is no such plan. The goals are locked in the individual little particles, and the law of least resistance gives the curves their direction.” (S. Kracauer).

With the decline of grand narratives, the selling-out of public space into the form of a street fair has fully begun. That which gains ground is less utopian, and just as less monumental in its space requirement, however, no less hungry and, as a diversified phenomenon, particularly assertive.

Under the title “Utopia and Monument”, Sabine Breitwieser has developed a two-part program for the “Steirischer Herbst” festival, in which she applies art to a discourse on public space. Examples of the unspoken being openly expressed on the street – understood here as a social platform for self-exhibition – are sought out. At the same time, the scope of art for public statements is tested, as well as its competitive power within the struggle over limited public space.

Fourteen international artists were invited to participate. Until October 18th, they explore the question of the validity of art between privatization and the public sphere. Part Two of “Utopia and Monument” will follow next year. (wh/jn)

In Amerika, Kafka’s unfinished novel, the sixteen-year-old Karl, after being seduced by a housemaid who then becomes pregnant by him, is sent to America, according to his parents’ wish. In New York, the boy, who has been cast out by his parents, begins his social downslide. In search of belonging, he experiences a world in which one only looks after oneself and which is calculated towards one’s emotional needs. He can only gain social acknowledgment and emotional intimacy at the price of subjugation and self-exploitation. In the last chapter of the never-completed novel, Karl discovers a poster for the Nature Theater of Oklahoma on the streets of New York, which promises work and a home for everyone. Karl signs up and heads west with the theater. According to Max Brod, who published the novel after Kafka’s death, the theater was planned as a place where Karl could participate and thereby find a home and himself.

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“All welcome! Anyone who wants to be an artist, step forward! We are the theater that has a place for everyone, everyone in his place!” It is the obvious generosity that was communicated by the theater poster — in contrast to the calculating world of warped humanity that Karl experienced — that incites the spirit of the Nature Theater of Oklahoma theater group, led by Kelly Copper and Pavol Liska, and which inspired its name. Their theater is a place which invites participation, a place in which the scenes develop right in front of the audience. In Kafka’s Amerika, it is this inviting moment of the theater which increases the awareness of social indifference in everyday human interaction. The repertoire of the New York theater group also addresses everyday occurrences which are taken for granted, in order to direct attention towards them once again. The actors play out these scenarios. From these everyday movements, which are combined anew according to a random tossing of dice or dealing of cards, they create dances and new meanings and convert telephone calls into theater dialogues, as in the piece, “No Dice”.

These approaches of the theater group result in a completely unusual and humorous theater experience. In addition, they expand the meaning of and curiosity about the everyday gestures to which we have grown accustomed, but actually notice very rarely. The Nature Theater of Oklahoma was awarded the Young Directors Award at the Salzburger Festspiele 2008. (wh/jn)

As the artistic duo SIGNA, Signa Soerensen and Arthur Koestler provide our world with replicas of itself. They install reproductions of the original, three-dimensional parallel worlds, habitable cartographies: a run-down flophouse is the setting for the hopeless world of six Eastern European prostitutes who are ruled by their social degredation and the brutality of their pimps — a mystical nightmare universe consisting of forty areas filled with religious, political and social rituals. The wing of a closed-off psychiatric station, led by the female doctor, Dorine Chaikin, and her team, subject amnesia patients to a procedure that includes welfare service and discipline.

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The parallel worlds of SIGNA are replicas which have lost their historical and geographical attributes. The colors, costumes, furniture, in their tiniest details: these seamless properties offer temporal and regional associations, but the where and when remains indefinite. Whoever enters these worlds signs on for six, twelve, or twenty-four hour periods, and carries out a part of the happening. The power of one’s fantasy, personality, and borders begins a play between oneself and one’s other. For this year’s Steirischer Herbst, the CastYourArt team asked for a visit to the northern complex of the Dorine Chaikin Institute and received one of its rare admissions. (wh/jn)

Misfortune comes in various forms, as well as the possibilities for avoiding misfortune: saving money or watching TV, loving or eating up, or perhaps just sleeping together. Cultivating moderation, recognizing can also help, sometimes deceiving, patching things up in emergencies in order to hold things together, making it big, or indeed, saving the world after all? In its 41st year, Steirischer Herbst, the contemporary art festival in Graz, is in search of strategies of avoiding misfortune.

On election posters, smiling faces and simplistic strategies of avoiding misfortune can end up belittling the most complex of issues. Every advertisement promises a magic cure for avoiding misfortune: whiter teeth, low-fat sausages, power brakes. But there is something in the wind which still beckons us to approach things critically, a skeptical belief prevails that we are still able to do something.

So what about this belief? Is it justifiable and how so? The productions of Steirischer Herbst place examples of avoiding misfortune in both small as well as big spotlights. They thereby illuminate questions and nuances regarding such strategies, investigate them, often along with the participation of the public as well as scientific research, and, as always, of local and international artists and institutions for art. In our three-part report, we preview a repertorical look at the festival. In terms of strategies for avoiding misfortune, the strategy for a festival and the strategy for life can be quite similar, according to Florian Malzacher, head program director for Steirischer Herbst.

About programing the festival Steirischer Herbst

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The leitmotif of the festival

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The art of avoiding misfortune in Steirischer Herbst 2008

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Over a hundred events are offered during the three-week-long program of Steirischer Herbst, which kicks off on October 2nd. The search is distributed throughout about thirty locations and the strategies of avoiding misfortune, we hope, will be appreciated throughout the entire city and beyond. (wh/jn)

In Heinrich Kleist’s essay, “On the Marionettentheater”, a discussion takes place between a layman and the principal dancer of the city opera. The layman, impressed by the presentation, wants to know what kind of technical mechanism has made it possible for the puppets to dance so convincingly that it seems as though dance itself has been shown in its most perfect form. The dance professional considers this for a moment, then gives an answer: When we see a “perfect” dance presentation and ask how it was done, then we’re already missing the point. It does not depend on the mechanics, nor on the perfected techniques with which the individual limbs of the puppets are handled with the most precision.

If one wants to understand why a dance appears “perfect”, it is much more effective not to focus so much on the technical perfection, but rather on the mechanisms of the representation of the dance. If these mechanisms are perfect, then the viewer who sees a movement corresponding to the represented one has to call this movement “dance”. And vice versa, when he sees movements which do not correspond to this representation of dance, even if they are also superbly performed, he does not even consider them to be dance. In short: What we perceive as dance is what corresponds to its representation.

In their workshop, “Sweat -The Movie“, Tor Lindstrand and Marten Spangberg of International Festival together with the participants take on this topic of the representation of the dance. Contemporary dance is very different and much more than what is shown to us on stage. Contemporary dance is not limited to the isolated movements which are demonstrated to us in video clips and Hollywood movies. But contemporary dance is influenced and rarely separated from such representations of dance. What is dance when the medium of its representation shifts? What is dance?

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Lindstrand and Spangberg conceived of a workshop setting in which the participants – all professional dancers – not only reflect on typical representations of dance, either by approaching them or distancing themselves from them, but also investigate cinematic possibilities of the representation of dance and thereby contribute to the definition of dance. “Sweat - The Movie”, according to Lindstrand, is “a workshop about the production of a dance film and a dance film about this workshop, which took place as part of the Impulstanz Festival in Vienna”. Each participant took part in discussing, training, choreography, building and designing film sets, directing, shooting, and editing. The production took place over 30 days, ending with its premiere on the 31st day, August 8th 2008 at Kasino am Schwarzenbergplatz, Vienna.

This beautiful song annihilates, at least since the group Fuckhead has been celebrating its progressive deconstruction in a big way. Already captivated in recent years by the adrenaline kick of the mosh pit, the musicians and performers Aigner, Bruckmayr, Strohmann, Kern, Jöchtl, and Pittermann got their start originally as a noise-rock band. Along with their music and audience members, who are integrated onto the stage, Tableaux Vivants-type held-pose ending scenes have allowed Fuckhead to differentiate themselves from the authenticity-oriented hardcore punk generation at end of the eighties. Their ironic handling of political and masculinity-related themes in their “authenticity pictures” is still relevant for them today.

However, irony must be understood in order to be noticed. This was not always the case. At the beginning of their career, Fuckhead’s role as a projection surface often ended up being a bad call. The left-wingers found Fuckhead to be too right, the right-wing found them to be too gay, the underground felt they lacked political objectives, and for the art world, Fuckhead was too nonconformist to be integrated into either art theory circles or the art business.

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Fuckhead maintains a balance between music and performance. Some put more importance on their musical side, while others are particularly drawn to their visual side. In the midst of all the visual scenery, the physical body being pushed to its extremes has long been Fuckhead’s main act. With Bruckmayr being pulled from the chest by a hanging steel cable, the band had reached a limit, which left them wondering how to further position themselves. “We set ourselves up the last time to move on to something even more fantastical” commented the members of Fuckhead over the new adjustment. The public has embraced this change, along with the positive vibes and the adrenaline rush that Fuckhead embodies. This was especially the case at the Donaufestival in Krems, when the California body-art performer, Ron Athey, propelled fake pearls out of his ass, “paying tribute” to the European conquerors’ original “gift” to America. (wh/jn)

The scenes for this episode were shot at the Donaufestival Krems.

“Mankind” consists of two female artists. As in every other civilization, this one also has its prehistory. One half of Mankind is D. Kimm, a poet and musician originating from Montréal. Already before joining Mankind, Kimm was organizing literature festivals and was the leader of “Les Filles électriques”, which performed poetry in its written, spoken, and electronic forms. The other half of Mankind, Alexis O`Hara, a musician from Ottawa, was already examining the human condition through sound experimentation, Onomatopoea, and Poetry Slam performances.

Mankind performs live electronic sound samples, mixed with their own voices set to sound loops, poetic conversations, and spontaneously produced noise bytes, creating a kind of “sound cinema” rich with images, sounds and content. In their own words, Mankind describes themselves as a “supersonic cinema with a visual bonus”. The public gets a cinematic experience minus the rewind button. The improvisatorial character of their performances constantly creates something new to view and breaks through the glass fourth wall, which in conventional theatre, normally separates the art from the audience.

Mankind lives up to its name. The human condition is always the central theme in their productions. Lived and desired everyday scenarios are sketched out. What lies just under the surface of our mundane existence – whether concealed or revered – is revealed. Mankind scrutinizes “the good life”. Our prefabricated beauty and hardship gets visually exposed, improvisatorially explored, broken down, and, every now and then, destroyed. “We seek out Beauty as well as Trouble. We transcend the Palpable and the Impalpable. Our Weakness is our Strength.” Such is the artists’ manifesto. ” We are Mankind.”. (wh/jn)
The video of the episode was shot at the Donaufestival Krems.

The Albertina in Vienna—its distinguished collection of artwork covers, among other things, Albrecht Dürer’s rabbits—shows in its current exhibition, “Art after 1970”, that it also offers more recent works of art. CastYourArt’s Ulrike Grabler and Ewa Stern were at the exhibition opening and asked visitors about their opinion over the museum and the exhibited works. For example, does the museum’s exhibition suit the taste of its tradition-conscious public, and does the size of exhibited works from such artists as Baselitz, Brandl, Lassnig, Rainer or Weiler really determine their aesthetic value? The attending guests readily responded to both questions, but they were not necessarily united in their opinions. Listen and decide for yourself. (wh/jn)

Albertina exhibition. Art after 1970

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