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The alibi of the Czechoslovaks, which historically exempted them from responsibility for the era of European colonialism, is seriously undermined if we take a closer look at some episodes of Czechoslovak history and if we revise the attitude that Czechoslovak citizens took towards colonies and their people and what orientalizing ideas they created. This attitude certainly does not apply only to non-European people and cultures, but also within Europe itself, as Vobořil demonstrates in his work.
The author considers the video as a part of the decolonisation process within the framework of the history of Czechoslovak cinema. His conceptual method of work is based on the deconstruction and re-interpretation of original scenes from Czechoslovak films, e.g. Křik (Jaromil Jireš, 1963), Jak básníci přicházejí o iluze (Dušan Klein, 1984) and Dědictví aneb Kurvahošigutntag (Věra Chytilová, 1992). All these films feature stereotyped black characters.
Alex constructs and, in turn, deconstructs a fluid identity that defines itself through ephemeral contributions, the power and anxiety inherent in the possibility of breaking down the boundaries between subject and object. Bold yet light-hearted, we trust the work unreservedly for its emotion and the vulnerability of the artist’s personal input.
We are unsure whether the words spoken are a monologue or a dialogue. And actually, it probably doesn’t matter much. Sometimes we are telling someone something and we are actually saying it more to ourselves. The other person acts as a mirror, a mere part of the process in which we reveal ourselves to ourselves in a new form. The difference between monologue and dialogue is blurred.
The section of the motorway D11, which will run across the Trutnov and Žacléř regions will add a part of the East Bohemain frontier district, a forgotten bracket between the Krkonoše National Park and the Protected Landscape Area of the Broumov region, as another bead to an illusory rosary connecting Paris with Moscow. It is no more controversial than the other eight motoways under construction in the Czech Republic. May the presented requiem for our landscape be read ad exemplum.
What is shared, what is private and what are the possibilities of self-presentation in contemporary screen based culture? Adopting conventions of a YouTube vlog, Magdalena’s teenage diary entries surface raw and seemingly unedited. Stored in a number of disused mobile phones; songs, gifs, low-fi images and movies weave into and trail off in unfinished stories, anecdotes, soundbites and faces from childhood, where experience of mental illness is quickly interrupted by pop lyrics.
In the video They Read, he gradually and casually introduces several intergenerational pairs. Fathers, mothers, sons, and daughters speak about their origins and ability to speak their “native” languages. Members of the younger generation admit, in fluent, natural Czech or Slovak, that they’re not so confident when speaking the language of their parents – that it’s the “kitchen” dialect of the second generation of immigrants. And it’s these linguistic shifts that the artist sees as a symbol of the rift that appears between him and his parents.
The image of pages in a textbook being turned by a machine and standardised scientific restoration processes may arouse concerns but simultaneously hope. The experience of Western modernity, whether optimistic or disastrous, is a significant heritage which we should take good care of. We already know only too well what crimes and violence modern western people were capable of committing or at least took part in. However, we should not forget that modern institutions, such as the state, schools, science or museums, have created the infrastructure for our better lives.
The relationship of man towards land has always been a significant mover of the organization of social, cultural and spiritual life. Land is inseparably linked with our basic needs, it is the source of our nourishment, offers us a safe home and a space for the merger with the cycle of nature. Despite all this we have managed to bring this relationship to the verge of a crisis full of misunderstandings, visible in all spheres of our coexistence.
The video of Milena's song works within the theoretical background of contemporary feminist thinking, namely with the legacy of cyberfeminism, which was formulated in the early 1990s by British feminist and cyberculture theorist Sadie Plant. Cyberfeminism grants emancipatory power to modern technology, but only as long as all people can access it, regardless of their class status, religious beliefs, cultural identifications, sexual orientation and/or gender.
Kateřina Konvalinová’s video Corrective Relations: Bad Trip is inspired by the altered state of consciousness, new age mysticism and a phenomenon of the so-called normative event, meaning a strong personal experience that profoundly transforms the way we reflect the world and ourselves.
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