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What questions are better asked from Prespa than elsewhere? (remote)

Hear good sounds

A talk filled with many questions followed by a wordless walk
The talk can be given remotely, the walk can only be taken in Prespa.

We are animate forms of life, when walking we insert ourselves amongst other animate forms of life as rhythms, we walk in concert.

Choreographer Maxine Sheets-Johnstone argues that Movement is our mother tongue (1999a / exp. 2nd ed. 2011). Movement is a repertoire not only of humans but of other forms of life. We share breath with the landscape. We host multiple rhythms that not only enable us to move but to be soundmakers. Sounds like breaths do not discriminate between humans and non-humans.

Anthropologist Erik Mueggler differentiates between two distinctive ways of relating to landscape in the Naxi territories in Yunnan, China, where I lived for almost three years. The relation cultivated by botanists, he argues, was one of surveying and the one cultivated by Dongba …. auscultated it’s (the landscape’s) depth, threw out lines of communication to its hidden presences, and divined traces of a past that had vanished from its surfaces.’ (Mueggler, 2011:45).

What methodologies might we develop to activate inner resources of auscultation?

I will give short examples of rituals by experts (a Dongba and an artist working in the UK)
and rituals by ordinary folks for ordinary activities (from Naxi culture and my adaptation for working in a UK/European context). The latter aspires to walk liminal corridors into being.

Following the presentation, I ask attendants to walk, to walk at their own pace, to insert their rhythm and to cede ground, to let something approach, questions that are better asked from Prespa than elsewhere.

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Walking as a Question

4 - 17 Jul, 2021 · 109 items

2021-07-08 16:00
2021-07-08 16:00


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hybrid flaneur/flaneuse

Hybrid flaneur/flaneuse has become a performative “orchestrator” of steps and technologies – of sensory and emotional encounters. It is this oscillation between the poetic, the socio-technological, the geographical and the emotional that shifts the meaning of flanerie and walking in the 21st century. Hybrid flaneur/flaneuse can be also described in line with the cultural and aesthetic trajectories of the 20th century ambulatory practices. Therefore, a hybrid flaneur/flaneuse could be a creative merging of the romanticised view of early flaneur, the radical tactics and political implications of psychogeography and the performative/site-oriented elements of Fluxus and Land Art – all considered through a wide range of embodied media, social and geographical sensitivities.

Added by Bill Psarras

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