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Welcome to Oikos. Oikos is a house that breathes and hums. Branches grow through it, which, together with its inhabitants, keep the house running. Giants, bald mermaids, shape-shifters, crows with anthracite cloaks, Johan, inseparable twins, Erlenah, who locks the door with a chain, Ama, who knows all kinds of medicinal plants, Pragma, with problems well hidden under the carpet, Tarván with two fish tails, but also Diamon, a monster who takes on the form of our worst anxieties and fears. Alma, the author of this exhibition and book, also lives there.
For over a century, the factory in Střekov has influenced the structure of the city and the quality of life of its inhabitants. During the period of industrial development, Johann Schicht and his descendants built civic amenities in the city – a health center, spas, nurseries, a library, and residential buildings for their workers. After the company was nationalized, production continued and continued to employ a large number of newly settled residents. The national company Setuza also brought its employees together and enabled them to participate in "extracurricular activities," primarily in events organized by the Revolutionary Trade Union Movement, which included the organization of International Women's Day celebrations, St. Nicholas Day gifts, and children's camps.
The 35m2 gallery presents two monumental works, two different environments. Both spaces are based on the same material context, the same material language. Yet each of these realizations appeals to different senses using different techniques and materials. These new spatial configurations, structures, and installations, which shape our spatial orientation and navigation through space, primarily appeal to our basic senses, our sensory memory, and our individual/private memory.
The objects are metal structures of various shapes woven with yarn, which the artists hand-dyed using different types of tea. They use weaving or scrubbing techniques, which, incidentally, most of us know primarily as half-forgotten craft practices. Their focus corresponds to the increased interest of contemporary artists in materials and technologies such as textiles, ceramics, and glass, which have long been neglected. Julia and Barbora, however, approach textiles without any obvious retro nostalgia, which could be tempting.
What's behind that forest? Can you identify the trees? Shall we have our snack here? Which of the demons here is the loudest? Does Ester ever come here to sing? Is there a skinny dwarf behind the tree? Has Ester been to Japan? Is it morning or evening there? Can you smell the polypores? Who do the beetles love? Haven't we been here before? Is that moss okay? Why is no one naked there? Do you use tick repellent? Is it like the photo? Does Ester know mushrooms?
In our jargon, the somatic exhibition was called svät. Svät took place at the turning point of time and space, embedded in and at the same time separated from the world ruled by time, space, meaning, and significance. Entering the exhibition was a ritualized transition between the world and the svät, between two different dimensions of the same reality. Pilgrims were torn from their everyday lives and thrown into a sacred space-time, where their derailed minds were exposed to events that were unheard of outside.
How exactly does the selection and evaluation of artists take place in the context of art awards and, where applicable, evaluation and recognition at art colleges, exhibitions, and other projects? How relevant or "objective" is this selection and evaluation? These are long-discussed questions that have been raised even more intensely in recent years, when the climate surrounding traditional models of awarding art prizes has been changing dynamically in Czechia and abroad, and questions of the forms and ethics of cooperation, care, support, sustainability, etc. are being discussed more and more frequently.
When we deal with the legacy of mythology, we are primarily interested in what that "legacy" is. Are they themes? Specific characters? Certain models? Ideals? Through its narratives, mythology presents us not only with a multitude of archetypes and stereotypes, but also with many ideals and moral and emotional models that have been accepted to a certain extent as canons, dogmas, and model cases over the centuries. Carl Gustav Jung already noticed this in his interpretation in the field of analytical psychology (archetypes).
No Fun I. is a journey among skyscrapers that bank clerks and employees of multinational corporations left long ago. Perhaps, most likely, they will return once again to continue the endless cycle leading to a non-existent future. But for now, at least, they have been replaced by a different situation. Somewhere in this desolate landscape, a lonely woman is now telling her life story. Nearby, in a dark alley, a tense battle is taking place between a tough truck driver and an innocent high school girl. Not for long, though. Everything will soon be cut short by the nuclear explosion of two non-binary rockets in love.
The group exhibition presents works in different media by emerging artists from Czech Republic, Poland and Germany that refer to folk and indigenous traditions, beliefs and crafts, magical thinking and animism, using the language of poetry, speculative theories and storytelling. Using these various approaches and narratives the artists explore topics related to letting go, unlearning, loss or mourning in the context of the individual and collective traumas.
The exhibition is not only a departure from the established boundaries of the field, but also a demonstration of the possibilities that ceramics offer within contemporary art. The fact that it is ceramic clay, in various forms and shapes, that fills the gallery spaces is not a surprising result of a symposium focused on this material. However, ceramics is not the only means of expression that the exhibiting artists work with in their creations, which is also reflected in their latest works created during their four-week stay in Bechyně.
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