Documenta Fifteen: Handbook (The Exhibition Companion)

My three entries (subversive film, el warch and siwa) were published in the Documenta Fifteen: Handbook (The Exhibition Companion) Edited by Ruangrupa in 2022 and published by Ostfildern: Hatje Cantz. Under the guiding principle of lumbung, the Indonesian collective ruangrupa is less concerned with individual works than with forms of collaborative working. As a reference work, companion, and innovative art guide, the Handbook offers orientation for these comprehensive processes; it is aimed at visitors to the Kassel exhibition as well as those interested in collective practice. All the protagonists at documenta fifteen and their work are presented by international authors who are familiar with the respective artistic practice and cultural context. Entitled "lumbung," the book introduces the mindset and cultural background of documenta fifteen illustrating the artistic work processes with numerous drawings. A chapter on Kassel presents and explains all the locations of the show, including the artists and collectives represented here.


Under the guiding principle of lumbung, the Indonesian collective ruangrupa is less concerned with individual works than with forms of collaborative working. As a reference work, companion, and innovative art guide, the Handbook offers orientation for these comprehensive processes; it is aimed at visitors to the Kassel exhibition as well as those interested in collective practice. All the protagonists at documenta fifteen and their work are presented by international authors who are familiar with the respective artistic practice and cultural context. Entitled "lumbung," the book introduces the mindset and cultural background of documenta fifteen illustrating the artistic work processes with numerous drawings. A chapter on Kassel presents and explains all the locations of the show, including the artists and collectives represented here.

 

Subversive Film

When Beirut was besieged by the Israeli army in 1982, a flourishing environment for political artistic practices in the Palestinian revolution collapsed. A growing archive of internationalist militant cinema since 1968 was seized and later abandoned in a secret military store. The cinema research and production collective Subversive Film investigates ways of retracing and re-distributing this lost archive of silenced revolutionary images.

Always in movement in between Ramallah and Brussels, the collective’s Reem Shilleh and Mohanad Yaqubi restore the equally besieged relations of transnational solidarity between different liberation struggles by instituting archival practices otherwise. Whether reissuing militant images  or texts in their raw form in new publications, or curating screening cycles, Subversive Film not only holds space for the unearthed archival material to speak for itself, but again facilitates the circulation of seized material and its unresolved narratives, aesthetics and politics.

For documenta fifteen, Subversive Film has curated a cinematic program around the screening of a recently restored film, shedding light on the overlooked and until now still undocumented anti-imperialist solidarity relations between Tokyo and Palestine.

After meeting in Tokyo with Masao Adachi, acclaimed director of different experimental agit-prop films and former member of the Japanese Red Army, Subversive Film was entrusted with a collection of 16mm films and Umatic tapes, dozens of posters, and a full wall library safeguarded by a Japanese solidarity group in Tokyo. The material, considered either lost or unknown to the public, was sent to Japan in several waves from 1967 to 1982. The centerpiece of the collection, on display during documenta fifteen, is a speculative documentary collectively made by British, Italian, German, Palestinian, Egyptian, Iraqi, and Japanese filmmakers. The imperfect aura of the film is witness to the changing political attitude of the internationalist solidarity movement taking center stage during the long sixties.

In Kassel, the solidarity relations between Tokyo, Palestine and the world unfold in a nomadic film program around different disassembled fragments of the restored film, interlaced with a live symposium. With this open invitation in ways of facilitating assembly through forms of assemblage, re-assemblage and montage of a restored film, Subversive Film proposes to collectively reflect on possible processes of unearthing, restoring and momentary disclosure of the imperfect archives of transnational militant cinema. By bringing back into circulation these moving images, they all the while carefully re-activate present-day solidarity constellations, reflecting the lively utopia of a worldwide liberation.

 

El Warcha

Strongly rooted in the heart of the Medina of Tunis, El Warcha is a collaborative design studio with trans-local tentacles, spreading over three continents. Whether working in cities such as Lisbon, Nefta, London, Accra, or now in Kassel, their designs unfold in relation to their immediate surroundings, with the rhythm of daily life in different neighborhoods.

Founded by the French architect Benjamin Perrot in 2016, their practice has taken shape through various participatory forms. Using simple materials, El Warcha devises intuitive interdisciplinary assemblage techniques to make urban furniture and art installations. In their works, the process of collaborative design developed over time as a sustainable practice with performative and narrative elements. The results allow for inclusive and intergenerational social dynamics that improve daily life in various inventive ways.

For documenta fifteen, El Warcha has experimented with new ways of occupying and inhabiting the space of the Fridericianum museum and its surrounding neighborhood. They have constructed an open and welcoming space that enables collective playful practices where everyone can contribute to live projects by prototyping their epiphanies in three-dimensional sketches. By drafting a friendly, fun and festive space during documenta fifteen, El Warcha works in the hyphen between Kassel and Tunisia, improving existing prototypes inspired by themes emerging through the facilitated collaborative processes.

The wooden boxing ring constructed earlier in Hafsia square for a televised quiz could be transformed into a stage where artists can challenge each other. The floating cinema built for a theatrical procession in the coastal town of El Kram could be adapted to drift on one Kassel’s rivers. Even the lighting props for motor bikes initially made to question structural water shortages in Nefta, the land of the palms in the south of Tunisia, could be improved with the insights gained around the dining table in the self-made prototyping factory.

Rather than showing pre-existing artworks, the museum space has been transformed into a dedicated and noisy workshop, allowing for a collective work-in-progress full of possibilities to emerge. Day by day, meal by meal, experiment by experiment, the pile of wooden sketched furniture and prototyped installations constructed with various found source materials have been rearranged in a library. The library eventually constitutes the perfect image for El Warcha’s collaborative design practice, where knowledge formation does not happen through books, but through the very practice of making as a form of language and a tool for mediation.

SIWA

Initially conceived as a nomadic program for exchange between artists and thinkers from Tunis, Baghdad and Paris, Siwa Platform is now taking root in the mountainous and arid region of Gafsa, Tunisia. Under the mediating impetus of Yagoutha Belgacem, since 2011 it has worked collaboratively with the inhabitants of Redeyef. By undertaking a collaborative renovation of L’Economat, the mining settlement’s earlier central colonial general warehouse, is now converted into a laboratory activities, breathing life into possible common futures.

Through a collective proposal articulating a set of interventions, installations, images, drawings, and performances, their work for documenta fifteen bridges the Fridericianum with one of the most isolated regions in Tunisia.

Redeyef is the center of one of the world’s largest phosphate basins, but remains one of the most marginalized towns in Tunisia. Its inhabitants are mainly miners and unemployed youth, with a strong trade unionist tradition. Precarious living conditions contributed to a spirit of revolt that gained momentum in 2008, anticipating the worldwide uprisings of 2011.

The visual installation of Haythem Zakaria and Okacha Ben Salah draws a topography of the luminous desert landscape, dried up and gutted by phosphate mining. Different radio transmitters broadcast the recordings of Loup Uberto, narrating a scorching desire to burn national borders. In a sound installation[Nantes – Redeyef], Guellaa, a young rapper from the region, recounts his perilous journey over the Mediterranean that brought him to France. A video [Elli issîr issîr, by Saif Fradj] follows Mouna, a young woman from Redeyef, who bypasses the desert frontier to take part in a wedding ceremony in Algeria. In a filmed performance [Limadha], Tahar improvises a dance in the phosphate slag heaps surrounding the town. Edited notebooks formed by texts of the inhabitants of Redeyef, collected by Jean-Michel Diaz, form the bed of another thorny travelogue. In a theatrical performance, Hamouda Jarrarrecounts the story of his famous grandfather, El Hedi Ben Salem, who was born in the region of Gafsa and worked with German filmmaker Rainer W. Fassbinder. Finally, Muntasser, a young man living near L’Economat is present in Kassel, as sort of ambassador, peddling hydrating stories from the desert. Stories—and ways of telling these stories—form the raw material of the bridge between Redeyef and Kassel, built by Yagoutha and her curatorial team. Bypassing the tenacious global frontiers, Siwa challenges inhabitants of Redeyef to host the hospitable space created at documenta fifteen. 

 

 

Ahl El Hijra - Qu'est ce que se passe-t-il a Schaerbeek?

What's Happening in Schaerbeek?

14-10-2025
Articles
Bruxelles
Maghreb
Mustapha Bentaleb
As editors, we arrived at this contribution by Mustapha Bentaleb and Joachim Ben Yakoub somewhat like latecomers to a gathering, where a conversation is already unfolding, photographs are being passed around, and old songs still linger in the air. What we encountered was not a linear narrative, but a constellation of memories, documents, names, and voices—partially preserved, partially reconstructed. The setting is a contemporary collective workspace in Brussels, known as The Kitchen. There, the authors imagine a gathering with members of the former cultural-political group Ahl el Hijra, sharing yellowing photo- graphs, leafing through copies of Tribune Immigrée, and reflecting on acts of resistance from early 1980s Belgium. This layered return—across time, media, and memory— invites us to consider not only what remains of these histo- ries, but how we reassemble their fragments in the present. At the heart of the story is Schaerbeek, a working-class district in Brussels where many Maghrebi workers settled following the 1964 labor agreement between Belgium and Morocco. In 1982, under Mayor Roger Nols, immigrant residents were systematically excluded from the municipal registry—cut off from basic social rights such as legal recognition, welfare, and access to schooling. In response, Ahl el Hijra launched a series of actions: a hunger strike, public gatherings, and a collectively built exhibition titled What’s Happening in Schaerbeek?. This contribution returns to that moment, by allowing fragments to speak. Archival photographs, interviews with a former member of Ahl el Hijra, pages from Tribune Immigrée (Issue 4, Feb.–Apr. 1982), and the protest song His Imprisoned Shadow converge to form a scattered composition ... What follows is not a definitive account, but a listening position, attuned to what surfaces when the past is reopened in the present. Taous Dahmani & Tom Viaene
Atef Maatallah

Monumental Re-Bourguibization

23-01-2025
Papers
Atef Maatallah
In January 2016, the first President of post-revolutionary Tunisia, Beji Caid Essebsi addressed the people, from exact the same setting as former president Habib Bourguiba’s in January 1984’s speech to contain popular revolts. In the proposed book chapter, I venture into the power dynamics proper to the constitution and reconstitution of state aesthetics in the process of monumental re-bourguibization. As the appropriation of spectacular power in different cities over Tunisia such as Sousse, Monastir or Tunis, was met with new waves of artistic resistance, my contribution to the book takes notice of the often-overseen processes through which aesthetic agency was temporarily halted by the re-emergence of new forms of authoritarian symbolic politics during the post-revolutionary phase. Based on a long-term participant observation in the field of visual arts in Tunisia between 2011 and 2017 and combining insights from aesthetic theory and various postcolonial critiques, I show how monumental aesthetics are not structured overnight. Looking into the formation of spectacular power in the longue durée, I argue that the thousand eyes that constitute contested monumental aesthetics in Tunisia are historical constructions, characterized by a palimpsestic structure that reveal its postcolonial disposition. This historically detour helps to untie the present apparent contradictions proper to the ambiguous processes of monumental de-bourguibization and re-bourguibization. Through the self-conscious, ostentatious, and aesthetic gesture of over-writing one symbolic order by another, the site of former colonial and postcolonial power is marked with at times opposing narratives and counter narratives of national becoming, forming a renewed, multilayered but contested site of postcolonial spectacular power. Published in the volume Art Against Authoritarianism in Southwest Asia and North Africa, edited by Tijen Tunali and Josepha Ivanka Wessels (I.B. Tauris, 2025
It's like a Finger Pointing a Way to the Moon

It's like a Finger Pointing a Way to the Moon

18-04-2024
Projects
Bruxelles
Tsumkwe
Moya Michael
!Amace
Be
Victoire Karera Kampire
Simon Thierrée
In It is like a Finger Pointing a Way to the Moon Moya Michael is searching for the movement of different unyielding languages. After the celebrated Coloured Swan trilogy and Outwalkers, choreographer Moya Michael proposes to dance nearby the guardians of words, movements, and rhythms she encountered in South-Africa and Namibia.  Drawing inspiration from Bruce Lee’s famous line in Enter the Dragon—“Don’t concentrate on the finger or you will miss all that heavenly glory!”—Moya Michael sets out to explore the worlds of words, movements, and rhythms she encountered in South Africa and Namibia. After spending time with !Amace, Be, and their Ju/'Hoansi family, she joins forces with artists Victoire Karera Kampire, Simon Thierrée, and Joachim Ben Yakoub. Through the precise use of image, movement, and sound, a liminal space of ongoing transformation is created, inviting reflection on oral tradition and survival. Together, they delve into the movement within different unyielding languages. Guided by Bruce Lee’s allusion to an old Zen Buddhist wisdom in his seminal film Enter the Dragon, “Don’t concentrate on the finger or you will miss all that heavenly glory!”, she proposes to move with what we cannot fathom. To disappear in order to preserve the words that precede us, that never left us. To transform in order to keep what came before us.   CREATION Moya Michael IN COLLABORATION WITH Victoire Karera Kampire, Simon Thierrée, Joachim Ben Yakoub SCENOGRAPHY Špela Tušar COSTUME DESIGN Andrea Kränzlin VIDEO Victoire Karera Kampire SOUND DESIGN Simon Thierée LIGHT DESIGN & DIRECTION Ellie Bryce SOUND Patrick Van Neck DRAMATURGY Joachim Ben Yakoub STAGE MANAGER Caroline Wagner PRODUCTION MANAGER Lise Bruynseels  DISTRIBUTION Cecilia Kuska PRODUCTION KVS COPRODUCTION WIELS, Perpodium, Bergen Kunsthall       
The Question of Funding

[Kitchen Broadcast] On ways of hosting, (under)commoning and insituting otherwise

01-06-2023
Conversations
Palestine
Bruxelles
Belgrade
Ramallah
Bojana Cvejić
Yazan Khalili
Reem Shilleh
For the fourth episode of Kitchen Broadcast, we had lunch with Bojana Cvejic and Yazan Khalil and took the time to talk and exchange ideas about the infrastructural conditions and ways of hosting, (under)commoning and insituting otherwise, starting from both their practices in setting up different spaces and places. Bojana Cvejić is on of the co-founders, together with Jan Ritsema and still an active member of PAF (Performing Arts Platform)a residency in a small villange St Erme in France close to the Belgian border. She is also, among many other things, active in TkH (Walking Theory platform) an independent, institutionally non-aligned, extra-academic platform for performing theoretical-artistic activism. Yazan Khalili engaged in the transformation of Khalil Sakakini Cultural Center in between 2015 and 2019 in Ramallah, Palestine, and continued his reflections on processes of instituting through different projects, among many other things, the QAF or the Question of Funding and Aka, a space hosting a decentralized network of self-organizing and grassroots collectives in Kassel. Kitchen Broadcast is an ongoing online conversation that proposes to listen to different voices, different rhythms and different sounds, reflecting on present situations that intersect in Brussels, composed by Joachim Ben Yakoub and Reem Shilleh. It is produced with the kind support of Kaaitheater, a stage for dance, theater, performance, music and debate in Brussels.
Jara Mosque by El Seed - Ouahid Berrehoumav

Turning a City Inside-out

07-07-2022
Papers
Tunisia
The spatial dynamics were difficult to overlook during the 2011 movements of revolt in Tunisia, pushing the damned in the center of public attention in the concerted effort of turning prevailing authoritarian politics inside–out. Venturing in the spatial contestation central in these revolts, the mesmerizing occupation and re-appropriation of symbolic places, such as the Kasbah Square or Bourguiba Avenue took center stage. These movements of occupation and re-appropriation of spatial power produced momentous heuristic enclaves of another order, projecting dreams of a renewed inclusive free and dignified body politic. Based on a long-term research in the field of visual arts in Tunisia between 2011 and 2017 and the combination of various postcolonial critiques, this article demonstrates the way in which violent processes of destruction preceding these processes of re-appropriation and occupation are too often overlooked. Police stations, the presidential personality cult and the private estate of the authoritarian regime are identified and treated as spatial nodes that maintain the compartmentalization and fragmentation of urban space in place. Moreover, by including in the analysis the often-omitted Islamist occupation and re- appropriation of mosques and public space contesting the ongoing constitutional political dynamics, this article elucidates why the revolutionary process failed in the production of a long aspired liberated and dignifying space, as the revolutionary re-appropriation of these symbolic nodes of power was not included in any political agenda.

La naissance d’une pensée et d’une pratique-autre en Tunisie post-révolutionnaire

01-07-2021
Papers
Malek Gnaoui
Dans un premier temps, je voudrais approfondir la figure du mouton noir dans l'œuvre de Malek Ganou, et ceci en relation avec un contexte politique précis : les diverses controverses liées à la relation tendue entre une liberté nouvellement acquise et les collectivités militantes islamistes fraîchement constituées – ce qui interroge les limites du sacré dans l'espace public. Dans un second temps, j’examinerai la performativité de l'installation vidéo mobile Dead Meat Moving et sa relation au geste du sacrifice, en réimaginant le mouton noir à travers la figure du corps précarisé et étouffé des damnés de l'histoire tunisienne, trop souvent réitérée dans la figuration du harrag, martyr ou djihadiste, trois subjectivités sacrifiées aux frontières globales de la postcolonie. Ensuite, j’analyserai le Black Show, qui illustre parfaitement ce qu'Abdelkebir Khatibi1 appelle une double critique, nécessaire pour affronter des constellations politiques complexes et violemment conflictuelles. Enfin, je rapproche les deux éléments du diptyque, non pas pour condamner le jeu populaire des combats de béliers, ni le rituel religieux candide et profondément significatif mais, bien au contraire, afin de démontrer comment, dans leur composition performative, Dead Meat Moving et le Black Show ont réussi à transformer ce qui est désapprouvé, marginalisé et désolé, en ce que Homi Bhabha appellerait un tiers-lieu critique et sensible, permettant l’apparition non seulement d’une pensée- autre, mais aussi d’une pratique-autre post-révolutionnaire trop souvent réduite au silence et donc inouïe. Un Chapitre publier dans le livre Attaques # 3. (2021, p.323-343)
Mohamed Bourouissa- Brutal Family Roots (c) Selma Gurbuz

Meandering in a Land of Selfless Love

30-06-2021
Articles
Hasselt
Algiers
Martinique
French Guiana
Mali
Silvia Franceschini
A walk through the exhibition “Le Déracinement. On Diasporic Imaginations” In spring 2021, Z33 – House for Contemporary Art, Design & Architecture in Hasselt, Belgium hosted the exhibition Le Déracinement: On Diasporic Imaginations. Curated by Silvia Franceschini and including work by artists Mohamed Bourouissa, Kapwani Kiwanga, Raphaël Grisey & Bouba Touré, Mathieu Kleyebe Abonnenc, Fatma Bucak and the Otolith group, the whole visual dispositif of the exhibition was centered around French sociologist Pierre Bourdieu’s photographic work, produced in Algeria between 1958 and 1961.  Upon visiting, I wondered how an exhibition revolving around the photographic work of a sociologist such as Bourdieu might relate to intrinsically colonial dynamics of uprooting and displacement. But also how a curator operating in an art institution such as Z33 might relate to such a sensitive and thorny topic as diasporic imagination, in the intrinsic contradiction of showing this work within such a—at times violent—context of an institutionalized museum. Nonetheless, I decided to put that set of questions aside for a moment, and surrendered myself to the challenging winding path set out by Silvia Franceschini. My understanding of the process of uprooting and diasporic displacement eventually turned inside out, moved from the liberated land of Algeria and Mali, via the still colonized overseas departments of Martinique and French Guiana, over the hearth of British Empire through the Black Atlantic to end in contemporary war-ridden Syria.
Sacré Printemps! CHATHA

[Kitchen Broadcast] Exiger des transformations historiques quelque part entre le Maghreb, Paris et Bruxelles

17-12-2020
Conversations
Tunisia
Bruxelles
Paris
Nidhal Chamekh
Hela Yousfi
Mohamed Toukabri
Reem Shilleh
Kitchen Broadcast is an online radio broadcast curated by Joachim Ben Yakoub and Reem Shilleh. In the presence of Hela Yousfi, Mohamed Toukabri, and Nidhal Chamekh, this Kitchen Broadcast Dinner proposes to critically reflect on postcolonial critiques, and to push for historical transformations – somewhere in between the Maghreb, Paris and Brussels. Exactly ten years ago, on December 2010, Tunis set the world on fire. From the Kasbah and Tahrir, to Plaza del Sol and Syntagma square, to the center of capital in Wall Street, the whole world was occupied by a sense of indignation. While the demands for freedom were easily met through cosmetic democratic reforms, the demands for bread and dignity are still left unanswered. However, globalized authoritarianism fueled by police violence, racism and islamophobia, seems again on the rise, also in Europe. Contrary to Brussels and Paris, decolonization is not (yet) a metaphor in the Maghreb. After almost a century and a half of colonial domination, and six decades of postcolonial rule, and now ten years of revolt, decolonial demands in the Maghreb may today at first sound outdated, at best anachronistic. Its current timid resurgence in the discourses of a diasporic minority however, is witness to a possible revitalization. High time for an in-depth conversation.

Revolting Senses. The contrapuntal Aesthetics of Revolt in Tunisia

21-11-2018
Books
Tunisia
Combining key insights from aesthetic theory and various postcolonial critiques, this research looks into the aesthetics of revolt. Taking the recent and exceptional sequences of revolts in Tunisia as a case study and thus starting from an extensive and unique fieldwork, and by unraveling contrapuntally the complex entanglement of processes of politicization of aesthetics and the aestheticization of politics, revolting senses show how state aesthetics are always historically formed and how the sensible, or that what can be seen, imagined or embodied, is consequently shared, divided and distributed, but also how accumulated aesthetic agency can question and possibly alter this shared distribution in times of revolt. This study apprehends revolt in a phenomenological way as a lived, embodied and visual experience and thus as a process of diversion or reappropriation of spectacular power. It contends that revolt has the potential to alter a given police order. Nevertheless, the often too precipitated contentions that the moving body politic would have radically altered the order of the sensible, during the latest sequences of revolt in Tunisia, is altogether tempered. This dissertation points at the intricacies that accompany the processes of revolt against a firmly seated police order, especially the difficulty of creating different conditions of intelligibility and possibility that entail a fundamental transformation of what appears to sense experiences. These particular intricacies could somehow have been foreseen as aesthetics was explicitly grasped as a historically formed contrapuntal ensemble or as an all-encompassing realm that is made of different intermeshed, overlapping, and mutually embedded histories traversed by a colonial divide.

Performing Self-sacrifice, Despite Everything or Despite Oneself?

04-10-2018
Papers
Fanni Roghman Anni
Danceurs Citoyens
The authoritarian regime in Tunisia can be defined as an intensive bio-political regime where disciplinary techniques of surveillance and governmentality are entangled with sovereign logics of exceptionality and decisionism. Authority and power is woven through every aspect of everyday life and to exceptional instances of the power over life and death. Within a bio-political imperative, the body must constantly be managed, governed and controlled. The body is therefore at the same time the strongest medium to enact protest. In this light, we can read the self-sacrifice of the different martyrs during the liberation phase of revolution as a potent symbol of disruption of the expected cooperation of the body within bio-political power that allowed for the appearance of the people in all its complexity and diversity, including the life of the most disenfranchised. Comparing the performances of Fanni Roghman Anni and Danseurs–Citoyens, two different collectives that emerged during the revolution, the performance of self-sacrifice will further be analyzed as a condition for the coming into being of a necro-political space of appearance. Not only the bodies in the street but additional embodied artistic performances during the constitutive phase of the revolution produce extra-discursive effects outside the bio-political logic, that allowed to further engage in fundamental ethical question in the future constitution of new post-revolutionary body politic. Published in the volume edited by Gržinić Marina and Aneta Stojnić, Shifting corporealities in contemporary performance: danger, im/mobility and politics. (Springer, 2018: pp 251–274)
Selma @ Sofian Oussi - Here(s)

The Dream Collaboration

07-07-2018
Articles
Tunisia
Bruxelles
Selma Ouissi
Sofiane Ouissi
The online dance performance Here(s) of the inseparable artist duo Selma and Sofiane Ouissi took place in October 2011 during the opening of the Meeting Points 6 festival, an initiative of the Young Arab Theatre Fund. Sister and brother Sofiane en Selma gradually formed - from one performance to the next - a single body through their shared practice as dancer and choreographer, until Selma moved to Paris and Sofiane was left alone in Tunis. Thanks to real-time video communication applications, they managed to bridge the distance between both metropolises and thus found a way to reconstitute their shared practice and reflection. During Here(s) they share this initially rather practical communicative bridging, which gradu- ally grew into a full-fledged choreography. In what follows we will delve deeper into the question how this performance touches on the essence of current global challenges in a clear, refined manner. Subsequently, the Meeting Points festival, in which this performance took place, will be seized in order to linger on the necessity to review existing practices transnationally, to anchor them sustainably and lastly, to interweave them from below with other relevant local diasporic practices. Throughout this exercise I hope to touch upon possible pitfalls in setting up collaborative relations with the MENA region from the privileged position that the capital of Europe, at least for now, still enjoys. The main challenge will be to understand the apparent contradiction between different types of global and local dynamics and thus to discern the importance of their inevitable entanglement and to take into account its political implications. A necessary exercise, certainly now Tunisia is included in the Creative Europe programme

Moving Bodies in the Streets of the Heart of Tunis

15-10-2015
Articles
Sofiane Ouissi
Selma Ouissi
Tunisia 2014, almost four years ago, the people took the street and sent the autocratic ruler packing in the direction of Mecca. The performativity of bodies in the street in all their plurality laid claim and occupied the symbolic public space of the Kasbah, forming a collective body defying the established body politic, until the demand of the dissolution of the political structures in power was met. Four years later life regained a semblance of normality. However, the sudden historical transformation brought the political back in the center of the public sphere and encouraged dancers and performers to sporadic reinvest public space. The altered political context makes visible key political aspects and conditions of embodied artistic performances in the public space. By closely analyzing different cases of bodily interventions in public space, we hope to strengthen our understanding of the political role performances can play in a revolutionary context.The findings further elaborated in this article are mainly based on an intensive participatory observation during a Euro-Mediterranean artistic training late in 2014 in Tunis, organized by the Fai-Ar, the European Center for Artistic Training in Public Space and the L’Art Rue Association, initiator of the Dream City Biennial of Contemporary Art. The research-oriented but practice-based training was initiated in the local context of Tunis’ medina on the theme of “Conflicts and Resistance: The Artist Citizen and the Tunisian Public Space”. Artists studied public space in its relation to pictures and images, materiality, voice and sound, dramatic writing and staging, the body and movement. As I did in my participatory observation, in this article I focus on the body and movement in public space. I will gradually develop my argument relying on my lived, embodied and shared experience with other participants of three illustrative performances initiated during the artistic training.

Superdiversiteit en Democratie

30-01-2014
Books
Bruxelles
Antwerpen
Gent
Ico Maly
Jan Blommaert
Vertrekkend vanuit onderzoek naar en in stadswijken concluderen de auteurs dat zelfs de vlag ‘multiculturele maatschappij’ tekortschiet om de diversiteit van de hedendaagse samenlevingen te begrijpen. ‘Vlamingen maken na 22 uur geen lawaai meer. Ze spreken Nederlands, zijn punctueel en vinden gezondheid heel belangrijk. De Vlamingen leven niet op straat, ze houden van rust en stilte.’ Zo schetste de Vlaamse overheid in zijn legendarische ‘starterspakket Inburgering’ het beeld van ‘de Vlamingen’. Zouden er vandaag nog mensen rondlopen die deze karikatuur ernstig nemen? Vertrekkend vanuit onderzoek naar en in wijken in Brussel, Antwerpen en Gent concluderen Ico Maly, Jan Blommaert en Joachim Ben Yakoub dat zelfs de vlag ‘multiculturele maatschappij’ tekortschiet om de diversiteit van de hedendaagse samenlevingen te begrijpen. Door toegenomen mobiliteit, globalisering en het internet is de wereld en ieders leven grondig veranderd. Daardoor moeten we onze democratie herdenken, verbeteren en verdiepen.  Ico Maly is doctor in de cultuurwetenschappen, coördinator van Kif Kif en gastprofessor aan het Rits. Hij schreef o.a. N-VA. Analyse van een politieke ideologie (EPO, 2012).Jan Blommaert is hoogleraar taal, cultuur en globalisering aan de universiteiten van Tilburg en Gent. Hij publiceerde o.a. De heruitvinding van de samenleving (EPO, 2011).Joachim Ben Yakoub is stafmedewerker beeldvorming en diversiteit bij de Pianofabriek in Brussel en doctoraal onderzoeker bij de Middle East And North Africa Research Group.