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Everything, says Tiravanija. “I think these previously modeled utopian conditions have always been in a kind of conformity of ideas, which is to say that somehow everyone should become one cohesive structure, one cohesive consciousness, and that would bring with it a sense of freedom,” he explains. Instead, he sees utopia as “understanding difference” and “being able to exist in chaos. To live within a chaotic structure.” He adds, “Chaos for me is life, is change, is moving, we are always living within it.” This sensibility comes as much from his family history— he’s Thai and was raised Buddhist—as from his geography: a diplomat’s son, he was born in Buenos Aires and has lived a nomadic life, making his home in Ethiopia, Canada, the US, Germany, and Thailand.
You could say his art is all about building “chaotic structures.” Then again, it’s about lots of things; his work is so open-ended and departs so radically from the art market’s orientation toward precious objects, that it’s earned many labels, many—like utopian or chaotic—that only tell part of the story. But one that’s stuck, for better or worse, is French theorist-critic Nicholas Bourriaud’s “relational aesthetics,” the idea of judging the social relationships sparked by an artwork instead of merely considering the object. A 1992 exhibition, one that first earned him international attention, exemplified this notion. It was a deceptively simple gesture: after moving the contents of the storeroom at a New York commercial gallery into the main exhibition hall, he turned the room into a social space where he cooked two pots of curry—white and red—for whomever showed up to eat. Echoing Marcel Duchamp’s sentiment that “It’s not what you see that is art; art is the gap,” the only objects left to document the performance were plates dotted with remnant rice, leftover ingredients, a used cook stove, and dirty utensils. The gap between objects, where arguments ensued and bellies were filled, jokes were made and curry spilled, remains mysterious and un-ownable.
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He turns the venerated artist, a high priest of culture, into a humble, apron-wearing servant. And most remarkably, he creates art that, for the most part, can’t be bought or sold, punning with the very idea of the “art consumer.” (Even with these critiques, he remains an art-world favorite: his numerous accolades include the 2004 Hugo Boss Prize, a prestigious honor that comes with a $50,000 check and a solo show at the Guggenheim). As a result, his art is always alive and – because he’s not really controlling its outcomes—unpredictable. “I often work against ways of being museologized,” he says, “of becoming dead in a sense.”
Tiravanija’s most ambitious project is just such a living endeavor. In 1998, he and artist Kamin Lertchaiprasert purchased a rice farm in Sanpatong, a village 20 minutes outside Chiang Mai, Thailand. With no electricity or running water, it’s a clean slate on which to create a dynamic community for an ever-changing cast of farmers, local students, and international artists. It was founded “with anonymity and without the concept of ownership ... to be cultivated as an open space, though with certain intentions towards community, towards discussions and towards experimentation in other fields of thought.”
The pair never intended "the land" as art, but given the vague nature of what it is—an open framework in which things can happen – and the involvement of well-known artists like Tiravanija, Tobias Rehberger, Peter Fischli and David Weiss, Philippe Parreno and others, how could it not be viewed as such? Still, Tiravanija likens the land to something else, “an empty table top that people bring different projects to. They can bring [something] to it, use the top, leave things there or take them away, but it’s basically an empty table.”
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Vision and whimsy abound at the land—Rehberger’s house was inspired by his favorite German dish, lentil, noodles and broccoli, and Superflex’s biogas system stores fuel in eye-popping orange balloons—but they’re always intercut with both ethereal spirituality and pragmatic reality. As curator Karen Demavivas writes, it is an “ephemeral utopia of cracks, leaks, buffalo waste, termites, big red ants, rainy seasons and mold, a whirl of decay and renewal ... Injected with a Buddhist sensibility, it strives to be a micro-utopia of conscious, daily acts that propagate an equanimous life in the present for the betterment of a community and, more broadly, society.”
While Tiravanija shies away from that last part—the saving the world bit—he reiterates that the land, like all his work, is ultimately social: “We’re not interested in making a sculpture park. We’re much more interested in conditions of living.”
Originally published in the Canadian magazine Geez, Issue 3, Summer 2006.
6 comments:
this reminds me of the work of Chumpon Apisuk, who's not only among the most important performance artists of Thailand, but also one who, similiar to Rirkrit Tiravanija, uses art as a trigger for social and political changes.He founded Concrete House in 1993, an art and community space, the only performance art venue in Thailand and is working with EMPOWER Foundation, which was founded by his partner Chantawipa Apisuk, an organziation advocating for the rights of sex workers in Thailand.
We met sometime in the early '90s and I recall one project where he and fellow artists designed paper bags that became quite fashionable among the midclass in Bangkok. They then teached a village in the north how to produce these bags from old newspapers, organized the distribution, and once the village was able to sell the bags in Bangkok, moved over to new projects. His main focus was to work as an activits in AIDS and Human Rights works, without doubt very successful.
Regarding the Utopia aspect, he is also the founder and director of Asiatopia, a Performance Art Festival.
One of the most impressive examples I've ever seen that can be political. Wouldn't be surprised if he's involved in the projects of Rirkrit Tiravanija.
Best,
pK
Hi pk,
thanks for the comment. i accidentally deleted it, so i typed it all in again. if you had any hyperlinks, please leave 'em again.
paul
no prob,
there where no links as I wasn´t able to fnd anything actual.
best,
pK
Oh THAT pK. I love your site, and I've had you on my RSS feed for a long time.
Having experience Rirkrit, may I be so bold to say I found his work (is that what you would call it?) to have no impact at all, and the food wasn't that great either.
Serving not particularly good food in a gallery is about as thought provoking as looking at kind of lame art in a restaurant while waiting for your meal to come.
where does karen demavivas curate?
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