The Contour Of a Liminal Mind
The Contours Of a Liminal Mind
is an exhibition that focuses on the threshold between colliding cultures – the liminal space- which lets something new and unknowingly arise and open up for negotiation of meanings and representations. In this area between the worlds, new cultural identities are formed and reshaped in a constant state of becoming. From different points of our artistry, we derive our works from deep ecology, anthropological transformation concepts and the remains left in the world. We show photography, sculpture, sound-installation and video.
Erased and recorded
The sound piece is the erased original tape 342 from the Nixon White House tapes. Tapes recorded at some point during the evening of June 20 1972 a conversation between two men was secretly taped on a SONY TC-800B reel-to-reel voice recorder. And has ever since ”remained by far the most infamous.tape of the Nixon tapes not because of the damaging or volatile nature of the information it contains, but precisely because of its absence: a gap in the tape of 18 1/2 minutes.”
The picture is from my father that had a brain tumour in the 1990’s. After his death seven years ago he left me with the X-rays of his brain. The trees are photographed through the x-ray, as if they grow inside my fathers brain.
Both the sound and the picture is recorded traces of memory filled with some sort of content that makes the white noise of Nixon and the reworked X-ray into some sort of ambivalent notion of a more profound meaning.
My artistic activity is mainly concerned with politics, history and memory and how history works in informing the present. I often start from an anthropological discourse and working method and have mainly worked with video and audio and installation.
The world is undergoing a paradigm shift where industrialism is about to disappear but no new world order has yet been formed. This creates political and economic instability. History is not behind us, we are history (forming the future): history is in the present. I am interested in the part of history we do not want to acknowledge, know or address, that is, the part of ourselves we do not want to understand.
Center For Art And Culture in Chicoutimi, Quebec
My father had a brain tumour in the 1990’s and after his death seven years ago he left me with the X-rays of his brain. The trees are fotografi trove the x ray as if they groove inside my fathers brain. A nerve system that through the trees and fungus connects are countries and as to awakening the spirit of him.
In 2006 the Swedish museum of etnography gave back a totem pole to the Haisla people in north west of Canada. The totem pole was carved out of a tree that the chief of the tribe had
kept as a celebration of the spirit that saved his people. It was stolen ifrom them in 1870, cut down and put in a magasin in Stockholm.
In my work I often deal witt the parts of history that we don’t want to remember. It doesn’t fit the Swedish self image to be the colonising explorer, to steal artefacts from other countries and displayed them in museums.
The image of my father’s brain connects with the skulls stolen by European explorers and scientists, from around the world, also from Canada. In the field of racial biology Sweden had some of the most devoted scientists and ideologists. To take a piece of my father is a way of dealing with our common past as well as my way to bring peace to my very personal past and to my fathers memory.
The forest is a dominant part of Sweden just as in Canada, with large uninhabited areas of forest stretching over much of the country.
Chiqoutimi lies, like Stockholm, in the taiga boreal forest zone, which stretches along the entire northern polar circle from Japan and East Russia, across Scandinavia and Scotland to Canada’s west coast. Fir trees dominate the forest, which is relatively species-poor.
It is not hard to see that this has affected the development of both countries and the paths we have both taken during history. The industrialisation of both of our countries was reliant, for example, upon exploitation of the forest and the colonial oppression of indigenous peoples.
In the forest exists both the mythical and the political, the dangerous but beautiful, the ecological and the economic. Embedded in the forest is also the contrast to the city which becomes clearer, the more the gap between city and the rural widens, between what is perceived as the center and what is seen as periphery.
Even how the countries are perceived politically are, in any case, on the surface, similar. They are both seen as liberal, stable and hospitable with well-developed welfare and strong faith in equality and social justice. Beneath the surface, however, there are conflicts with indigenous peoples concerning land and historical oppression, and a long underground smouldering, but increasingly open, flaming racism.