1-border

The differences between the tragic events on European borders and the invisible financial borders are differences of degree. There are almost no way to access to the world we live in, other than by making it private. We live in obligation to make things private. In order to create value, to keep the economy going, we’re pressed to become managers of ourselves. This makes us compete and act nervously so that we can pay the price of life—which is not only financial.
We are tired of this privatization of our lives, of this need to capitalize endlessly on ourselves and on the world, we are tired of a life that is made blind to the misery this economic imperative produces elsewhere, or everywhere.
More than cruel and senseless, the hypocritical obligation to make things private is the consecration of boredom and of loneliness. This misery is not only the one of refugees from wars and disasters, this misery is not only the one of the people exploited to produce endless and useless goods, this misery is also here, inscribed in the boredom of these borders, the loneliness of private property, the deadliness of mass media addiction, short term horizons, and family entertainment.
Again: the difference between the vital misery of capitalist exploitation and the mental misery of capitalist addiction is only a difference of degree, therefore we want to express our solidarity to all people in need for a better place to live, we are one of them, we’d like to welcome you all to our emptiness, we believe with you we can make this place a better place to live.
Privatization is always a form of normalization. Desires and appetites can be managed and manipulated, but the drive for appropriation never creates singularities or specificities; the process of privatization homogenizes behavior and reduces people to “drives”, to simple and predictable mechanism. This construction becomes a part of us, and we’re left with the strange paradox of being “public in private”. What we imagine to be our innermost feelings, ideas, and desires, are in truth incredibly common. Privatization is a massive normalization, visible not only in movie theaters, or on flat screens, but as well with our objects, our language, our jobs, our communication devices and modes of relating to each other, in our dreams, and in the joy we experience or not in being. All this we have to re-invent, along with the ways we negotiate our borders.

2-art

We believe that art and its institutions have a great deal to play in the de-privatization of our societies, people, borders, ideas, and values. The cultural field to come shall be the affirmation of a life that does not segregate according to private values, but that invites to dance, to deal with mysteries, to deepen consistencies, to question representations, and to keep problematics open. We believe that culture is here to deal with the metaphysical questions that children raise, and shall change this world.
Because culture is the way we live. Culture is constructed according to beliefs, ideas, it changes society over years, centuries. One shall never forget that culture makes people think and act, makes things be made, and finds words for revolution and peace… Over the years, what was unbelievable becomes common, and mass medias makes this process faster, but what is it that we need, what shall be public, the Public?
Culture is an investment in the complexity of life and its morphing borders. No culture can be consumed; otherwise it is called entertainment. Entertainment is for you to forget, in French it is “divertissement”, it’s to divert you. But we want to remember; we want to see what we look at, with pleasure but not in vain nor in solitude.
The problem is to think in loneliness, in property or privacy. We must realize the fantastic communes, the huge collectives that are de facto constituted within the world. The problem is to not become the lonely self-entrepreneurs that we are pressed to be. We need to activate the forces that come from thinking from within culture. In this sense we’ll become friends even in disagreement. How to affirm specificities without privatizing them? How to develop a self in sensibility and intelligence?
In culture we have to reinvent our entire life in order to liberate ourselves from this boredom. De-privatizing ourselves goes along with the creation and the invention of a new being in culture and in relation. Every gesture, words, acted outside the private is nowadays a form of poetry, a revolution towards the reign of property.

Public in private