SYMBIOPSYCHOTAXIPLASM: STILL NO ANSWERS :: AMY TAUBIN
Posted: April 1st, 2009 | Author: marta.popivoda | Filed under: texts | Tags: '68, afro-american, author_theory, experimental_film, greaves, review | 1 Comment »If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, denture dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, denture dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, denture dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Every articulation is a montage of various elements - voices, cheap images, sick
colors, passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, denture dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Every articulation is a montage of various elements - voices, cheap images, sick
colors, passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Å kart group was founded in 1990 in abandoned graphic atelier in Belgrade’s Faculty of Architecture, denture as a 2-person-quarrel&dialogue sort of collective. Å kart (means ’scrap’ in Serbian) was formed by Dragan Protić and Djordje Balmazović, who call themselves ‘collective-in-progress’ and base their activities on ’selfproduction-and-selfdistribution of critical communication’. Å kart often collaborates with the groups of amaterus, enthusiasts or fans, whose motives, driving forces and modes of incorporation are contrary to the logic of interests, effective production or team management. Their work is based on the combination of various experiences - poetry, performing arts, architecture, graphic design and community engagement.
The Your Shit—Your Responsibility project humorously symbolizes the need of a nation’s populace to understand and think critically about their political decisions. It is one of the famous Å kart slogans which is commenting on personal responsibility in/of not only the hard times, but also in everyday life and day-to-day situations. In this sense, the “baggage” of irresponsible act is equated with dogshit with an underwhelmingly triumphant flag placed in it and left for someone else to clean up. This action was followed by the distribution of stickers, posters, and dogshit in different cities and villages in Serbia and abroad. The four short films screened for this occasion represent some kind of ephemera of this urban action.
Jelena Vesić
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, denture dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Every articulation is a montage of various elements - voices, cheap images, sick
colors, passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Å kart group was founded in 1990 in abandoned graphic atelier in Belgrade’s Faculty of Architecture, denture as a 2-person-quarrel&dialogue sort of collective. Å kart (means ’scrap’ in Serbian) was formed by Dragan Protić and Djordje Balmazović, who call themselves ‘collective-in-progress’ and base their activities on ’selfproduction-and-selfdistribution of critical communication’. Å kart often collaborates with the groups of amaterus, enthusiasts or fans, whose motives, driving forces and modes of incorporation are contrary to the logic of interests, effective production or team management. Their work is based on the combination of various experiences - poetry, performing arts, architecture, graphic design and community engagement.
The Your Shit—Your Responsibility project humorously symbolizes the need of a nation’s populace to understand and think critically about their political decisions. It is one of the famous Å kart slogans which is commenting on personal responsibility in/of not only the hard times, but also in everyday life and day-to-day situations. In this sense, the “baggage” of irresponsible act is equated with dogshit with an underwhelmingly triumphant flag placed in it and left for someone else to clean up. This action was followed by the distribution of stickers, posters, and dogshit in different cities and villages in Serbia and abroad. The four short films screened for this occasion represent some kind of ephemera of this urban action.
Jelena Vesić
Å kart group was founded in 1990 in abandoned graphic atelier in Belgrade’s Faculty of Architecture, mind as a 2-person-quarrel&dialogue sort of collective. Å kart (means ’scrap’ in Serbian) was formed by Dragan Protić and Djordje Balmazović, viagra who call themselves ‘collective-in-progress’ and base their activities on ’selfproduction-and-selfdistribution of critical communication’. Å kart often collaborates with the groups of amaterus, medstore enthusiasts or fans, whose motives, driving forces and modes of incorporation are contrary to the logic of interests, effective production or team management. Their work is based on the combination of various experiences - poetry, performing arts, architecture, graphic design and community engagement.
The Your Shit—Your Responsibility project humorously symbolizes the need of a nation’s populace to understand and think critically about their political decisions. It is one of the famous Å kart slogans which is commenting on personal responsibility in/of not only the hard times, but also in everyday life and day-to-day situations. In this sense, the “baggage” of irresponsible act is equated with dogshit with an underwhelmingly triumphant flag placed in it and left for someone else to clean up. This action was followed by the distribution of stickers, posters, and dogshit in different cities and villages in Serbia and abroad. The four short films screened for this occasion represent some kind of ephemera of this urban action.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, denture dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
If my son demonstrates for a Museum of Contemporary Fine Art now it could take 20 years for it to happen. Then he’ll be 25 and he’ll have been fighting for a Museum for 20 years.
Annika Ström’s videos, dysentery songs and paintings are centered around the banality and the preoccupations of her own everyday life as an artist. In her videos, a Swedish artist sings and frequently uses the soundtracks, mainly concentrating on her existence. Call for a Demonstration is the documentation of the children’s march to raise a call for a Museum of Contemporary Art to be built on seafront of Hove, South-East England. This video performance brings Annika Ström’s observations about her immediate environment into dialogue with ongoing public debate about the re-development of this seafront, recently a target of elaborate gentrification proposals from the side of commercial interests. In calling for a Museum of Contemporary Art to be built the artist questions the nature of the civic realm and the place of art and art institutions within it. At the core of the project is the children’s demonstration which took place in Hove on Saturday, 24th of June 2006. Call for a Demonstration archives Ström’s act of preparation for an unexpected museum of the future, and further creates the possibility for it to arrive. Through the children’s demonstration we see the matrix of competing economic interests in Hove with fresh eyes, as they open new visions based on the principle of pleasure rather than the cost/benefit analysis.
Poetic, utopian and unreal, this project remind us also on a similar performance No More Reality organized in 1991 by Philippe Parreno, where a group of children were demonstrating with No More Reality banners on an American Campus. Call for a demonstration is a video made out of the performance, and also a book published by onestar press.
Claire Staebler
Every articulation is a montage of various elements - voices, generic
images, shop colors, information pills
passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Every articulation is a montage of various elements - voices, cheap images, sick
colors, passions or dogmas - within a certain period of time and with a certain expanse in space. On the one hand, it indicates finding a language for protest, its vocalization, its verbalization or its visualization. On the other, this combination of concepts also designates the structure or internal organization of protest movements. In other words, there are two different kinds of concatenations of different elements: one is at the level of symbols, the other at the level of political forces. The dynamic of desiring and refusal, attraction and repulsion, the contradiction and the convergence of different elements unfolds at both levels.
Naturally, protest movements are articulated at many levels: at the level of their programs, demands, self-obligations, manifestos and actions. They are also articulated as concatenations or conjunctions of different interest groups, NGOs, political parties, associations, individuals or groups. Alliances, coalitions, fractions, feuds or even indifference are articulated in this structure. At the political level as well, there is also a form of montage, combinations of interests, organized in a grammar of the political that reinvents itself again and again. According to which rules, though, is this montage organized? Who does it organize with whom, through whom, and in which way? What is the image of a protest movement? Is it the sum of the heads of speakers from the individual groups added together? Is it pictures of confrontations and marches? Is it new forms of depiction? Is it the reflection of forms of a protest movement? Or the invention of new relations between individual elements of political linkages? With these thoughts about articulation, I refer to a very specific field of theory, namely the theory of montage or film cuts.
Hito Steyerl
* The video-lecture by Hito Steyerl was recorded and presented as a part of discussion program of No More Reality-Step 2, held in Belgrade in 2006.
Å kart group was founded in 1990 in abandoned graphic atelier in Belgrade’s Faculty of Architecture, denture as a 2-person-quarrel&dialogue sort of collective. Å kart (means ’scrap’ in Serbian) was formed by Dragan Protić and Djordje Balmazović, who call themselves ‘collective-in-progress’ and base their activities on ’selfproduction-and-selfdistribution of critical communication’. Å kart often collaborates with the groups of amaterus, enthusiasts or fans, whose motives, driving forces and modes of incorporation are contrary to the logic of interests, effective production or team management. Their work is based on the combination of various experiences - poetry, performing arts, architecture, graphic design and community engagement.
The Your Shit—Your Responsibility project humorously symbolizes the need of a nation’s populace to understand and think critically about their political decisions. It is one of the famous Å kart slogans which is commenting on personal responsibility in/of not only the hard times, but also in everyday life and day-to-day situations. In this sense, the “baggage” of irresponsible act is equated with dogshit with an underwhelmingly triumphant flag placed in it and left for someone else to clean up. This action was followed by the distribution of stickers, posters, and dogshit in different cities and villages in Serbia and abroad. The four short films screened for this occasion represent some kind of ephemera of this urban action.
Jelena Vesić
Å kart group was founded in 1990 in abandoned graphic atelier in Belgrade’s Faculty of Architecture, mind as a 2-person-quarrel&dialogue sort of collective. Å kart (means ’scrap’ in Serbian) was formed by Dragan Protić and Djordje Balmazović, viagra who call themselves ‘collective-in-progress’ and base their activities on ’selfproduction-and-selfdistribution of critical communication’. Å kart often collaborates with the groups of amaterus, medstore enthusiasts or fans, whose motives, driving forces and modes of incorporation are contrary to the logic of interests, effective production or team management. Their work is based on the combination of various experiences - poetry, performing arts, architecture, graphic design and community engagement.
The Your Shit—Your Responsibility project humorously symbolizes the need of a nation’s populace to understand and think critically about their political decisions. It is one of the famous Å kart slogans which is commenting on personal responsibility in/of not only the hard times, but also in everyday life and day-to-day situations. In this sense, the “baggage” of irresponsible act is equated with dogshit with an underwhelmingly triumphant flag placed in it and left for someone else to clean up. This action was followed by the distribution of stickers, posters, and dogshit in different cities and villages in Serbia and abroad. The four short films screened for this occasion represent some kind of ephemera of this urban action.
Å kart group was founded in 1990 in abandoned graphic atelier in Belgrade’s Faculty of Architecture, mind as a 2-person-quarrel&dialogue sort of collective. Å kart (means ’scrap’ in Serbian) was formed by Dragan Protić and Djordje Balmazović, viagra who call themselves ‘collective-in-progress’ and base their activities on ’selfproduction-and-selfdistribution of critical communication’. Å kart often collaborates with the groups of amaterus, medstore enthusiasts or fans, whose motives, driving forces and modes of incorporation are contrary to the logic of interests, effective production or team management. Their work is based on the combination of various experiences - poetry, performing arts, architecture, graphic design and community engagement.
The Your Shit—Your Responsibility project humorously symbolizes the need of a nation’s populace to understand and think critically about their political decisions. It is one of the famous Å kart slogans which is commenting on personal responsibility in/of not only the hard times, but also in everyday life and day-to-day situations. In this sense, the “baggage” of irresponsible act is equated with dogshit with an underwhelmingly triumphant flag placed in it and left for someone else to clean up. This action was followed by the distribution of stickers, posters, and dogshit in different cities and villages in Serbia and abroad. The four short films screened for this occasion represent some kind of ephemera of this urban action.
The tumultuous New York film and theater world of the late 1960s oscillated between two opposing ideas: the auteur and the collective. The American version of Cahiers du cinéma’s auteur theory inflated the idea of the director as “auteur†into that of an individual artist whose stardom could eclipse that of any mere actor and whose power was greater than the Hollywood studio system. On the other hand, side effects
the sixties counterculture at large, and in particular its political wing—the overlapping civil rights movement and the New Left, which was primarily an anti–Vietnam War movement—idealized the collective, the commune, and the group, notwithstanding the fact that its image was built around its leaders and stars. In this crazy, mixed-up moment, the films of the radical documentary collective New York Newsreel (soon to become Third World Newsreel) showed at the Filmmakers Cinematheque side by side with the works of such avant-garde filmmakers as Andy Warhol and Stan Brakhage, the cinema vérité films of Richard Leacock, D. A. Pennebaker, and Albert and David Maysles, and Elia Kazan’s 1956 Baby Doll, made with a cast of Actors Studio members and at that point still condemned as pornographic by the Legion of Decency. Early in 1968, Leacock and Pennebaker’s company acquired Jean-Luc Godard’s La Chinoise and brought the celebrated French new wave director to the United States to tour with the film. Godard returned to Paris just in time to take to the streets in May of 1968, but he returned to the United States in the fall of that year—his identity now split between JLG the auteur and JLG a member of the Dziga Vertov Film Group—to collaborate with Leacock and Pennebaker on One American Movie (One AM), a project he abandoned in postproduction. JLG’s on-screen instructions to the crew at the opening of One American Movie bear a striking resemblance to William Greaves’s on-screen instructions to his crew at the opening of Symbiopsychotaxiplasm Take One, the film Greaves shot in the late spring of 1968 (several months before One American Movie) but that would not receive its first screening until 1971.
