Your search

In 2014 we took the occasion of the tenth anniversary of the 031 crew from Bern and produced a 5MINUTES double episode. Actually it's more like a triple episode, because with 14 minutes the episode is very long. But if you are interested in what the guys from 031 had to say back then, you will take your time. Because the Crew is about to release their 500 page book (700 photos) 031 FOR THE PEOPLE via NON STOP Publishing here is the re-upload and a link to check out the books preview and trailer: https://ilovegraffiti.de/blog/2022/12... With the release of this episode there was a lot of feedback, about the film and the crew. From the Swiss media as well as from the scene. We can't repeat it often enough: we are a neutral medium that likes to look behind the scenes and let protagonists speak. Completely unreflective, we deliberately let things stand, and yes, we are convinced that it is "allowed" to do so. This has been our approach for many years and will remain so. In this sense, have fun with 031BERN. 5MINUTES is a project by ILOVEGRAFFITI.DE in cooperation with ARTE. http://ilovegraffiti.de #graffiti #ilovegraffiti #031crew #trainwriting

5 MINUTES WITH: FLORIAN KRAUSE | 2015 Re-Upload: Diese Episode wurde 2015 von arte gestreamt Im Frühjahr 2015 haben wir uns entschieden, eine 5MINUTES Doppelepisode mit dem Fotografen FLORIAN KRAUSE zu drehen. Uns hat besonders interessiert, wie Florian seine Fotos macht, welche Motivation dahintersteckt, ob er alle Künstler kennt und ob die Fotos in Zusammenarbeit entstehen. Wird sich abgestimmt mit den Graffitikünstlern und vieles mehr. Um die Fragen zu beantworten sind wir dem Fotografen und Kameramann aus Wiesbanden bis nach Berlin in ein weit abgelegenes Gelände gefolgt, wo er zusammen mit den Graffitikünstlern RAWS, SKENAR, STEREOHEAT und STAN gearbeitet hat. Was dort passiert ist, die Antwort auf unsere Fragen und vier neue Fotoarbeiten gibt´s in unserem 5MINUTES Spezial 'LIGHTBRUSH GRAFFITI VON FLORIAN KRAUSE' 5MINUTES ist ein Projekt in Kooperation mit arte: http://arte.tv/5minutes

Emisión del programa Metrópolis titulado South Graff. Pintando la voz del barrio. El programa Metrópolis invita al experto e investigador en graffiti y arte urbano Fernando Figueroa a que seleccione una serie de proyectos en los que artistas procedentes del graffiti han dado voz a sus barrios, dignificando estos espacios desde la creatividad colectiva y desde la convivencia.

In den letzten Jahren hat sich der Künstler und Graffiti-Writer SOTEN aus Dänemark durch seine Zielstrebigkeit, viel harte Arbeit, enormes Können und große Leidenschaft von einem jungen, regional bekannten Writer zu einem angesehenen, internationalen Künstler entwickelt. Seine Arbeiten sieht man an jedem Ort, an dem man sich Graffiti nur vorstellen kann, außerdem an vielen Galeriewänden und bei zahlreichen kulturellen Ereignissen. Und sie alle enthalten die für ihn typischen Buchstabenformen, ausgefallenen Farbkombinationen und klassischen Elemente der Zeichenkunst. In den letzten Jahren hat er auf seinen ausgedehnten Reisen in Australien, Südafrika, Kanada, Russland und ganz Europa seinen Namen und seine Kunst in weiten Teilen der Welt verbreitet. Wir luden SOTEN zu uns ein und sprachen mit ihm über Graffiti, seine Anfänge, seine Motivation, seine Inspiration, seine Reisen und weshalb Graffiti für ihn noch immer das Wichtigste in seinem Leben ist. Und zusätzlich zum Video hier gleich noch ein paar Eindrücke in Form einer Fotostrecke. *** SOTEN est le nom d’un artiste visuel et graffeur de Copenhague, au Danemark. Au cours des 15 dernières années, ce jeune artiste local a acquis une renommée internationale grâce à sa détermination, sa ténacité et son grand talent. On retrouve ses œuvres partout dans le monde sur des murs, mais aussi dans de nombreuses galeries et dans le cadre d’innombrables événements culturels. On y reconnaît sa patte à la forme des lettres, l'association de couleurs originales et l’utilisation d’éléments illustratifs classiques. Au cours de ses nombreux voyages, il a propagé son nom et son style dans le monde entier, dans des pays tels que l’Australie, l’Afrique du Sud, le Canada, la Russie ainsi qu’aux quatre coins de l’Europe. Nous avons invité SOTEN dans notre QG pour une discussion passionnante sur les graffitis, ses débuts, ses motivations, son inspiration et ses voyages, afin de comprendre pourquoi toute sa vie tourne toujours autour de cet art. Et, en plus de l'épisode, retrouvez ci-dessous quelques photos de nos explorations.

En fechas recientes descubrí términos útiles para la investigación que realizo: la literatura transatlántica, utilizada en los estudios iberoamericanos, y la ecología de la literatura, usada en estudios de literatura comparada. El primer término se refiere a las afinidades y choques continuos que tienen autores capaces de navegar en varias lenguas y culturas, tal es el caso de Jorge Eduardo Eielson. De origen peruano, Eielson vivió gran parte de su vida en Europa, concretamente en Francia e Italia, aunque visitaba Perú más o menos regularmente y viajó brevemente a Estados Unidos. Todo lo anterior resulta útil si se piensa que los poemas y las instalaciones emblemáticas de Eielson encierran la fusión de culturas marginales: los quipus (nudos en quechua) rinden homenaje a las culturas precolombinas oriundas del Perú, pero también son consecuencia de una marcada influencia oriental, particularmente de las lecciones taoístas y algunas referencias anticonceptuales del budismo zen. Sorprende aún más saber que las lecciones de Oriente parecen haber llegado vía Estados Unidos, gracias a la New York School.

Para começar a falar de “contaminações”, vou relatar uma viagem e uma performance que realizei. No dia 22 de junho de 2007, contrariando todos os conselhos de amigos, médicos e parentes, peguei um avião de Paris para Kiev, na Ucrânia, e de lá parti de carro, com um guia e mais duas pessoas, para Pripyat, a cidade fantasma onde houve em 1986 a famosa catástrofe de Chernobyl. Era uma viagem cheia de riscos, claro. Na cidade, a mais afetada pelo acidente, não se pode morar, não se pode comer, não se pode ficar muito tempo. Ali estávamos expostos a uma média de 130 microroentgens por hora de radiação gama, proveniente do césio que paira no local. Isso nos permitiria ficar, no máximo, duas horas. Ficamos quase seis. Apesar de não ser uma cidade propria mente turística, a arquitetura uniforme, remanescente do antigo bloco comunista, os edifícios em ruínas e de arestas enferrujadas, os objetos contaminados, deixados pelos mora dores há vinte anos, as ruas invadidas pelo mato causavam um estranho fascínio. Em determinado momento, avisei que eu precisaria me afastar do grupo e, diante do Palácio da Cultura, bem no centro da cidade, realizei a primeira (e provavelmente única edição da) Conferência poético-radioativa de Pripyat. A conferência contava com abertura solene, leitura de poemas meus e de Paul Dehn “poeta que escreveu sobre e sob a era atômica” e com o “abandono” de alguns livros no lugar. Ali, na solidão daquela conferência de um homem só, a milhares de quilômetros de qualquer coisa familiar, circundado pelo silêncio do fim do mundo, eu fazia, ainda que sem saber, um hino às contaminações, além, claro, de me contaminar, tornando-me, provavelmente, o primeiro poeta radioativo do mundo. Sim, haviam me alertado do risco de desenvolver um câncer ou gerar um filho anormal. Mas pergunto: não faria isso também parte da performance?

First of all, PICHACAO; is not graffiti. It is something distinct that only happens in Brazil. What a subversion is to sign the city with your own made-up name, especially a city that seems not to be projected for you? Lights, Ca...

After centuries of symbolic and political oppression, Galicia has been recognized by the Spanish constitution as a historic nationality. However, despite a certain degree of political autonomy, Galician identity is threatened by increasing homogenization in the economic, social, cultural and linguistic fields. In the early 1990s the aesthetic movement Bravú constructed an aesthetic community, sustained by an ideological project, and with the aim to, on the one hand, prevent Galician culture from becoming folklore stuck in a time warp and, on the other hand, to validate Galician identity. The Bravú artists refused the historically inherited outsider position and contributed to a reinvention of Galician identity and of a political ideal within a cosmopolitan, internationalist framework and by reversing social stigmas through their works and performances.

Centred around Antonio Gramsci's concept of hegemony, this paper employs a critical globalisation theory framework to argue that the 1990s notion of ‘changing the world from below', understood as resistance to capitalist globalisation through a ‘transnational civil society', requires re-theorisation in the light of the contemporary developments in Our America. I make a methodological case for a neo-Gramscian approach to argue that ‘counter-hegemony', together with an adequate theorisation of the state and power, should be the preferred concept over the inherently apolitical and under-theorised ‘alter-globalisation'. Whilst the alter-globalisation movement's ideational and normative challenges to hegemony (captured in ex-British prime minister Thatcher's There-Is-No-Alternative-Doctrine, TINA) are undisputed, the transformation of the global geographies of power through local actors alone has remained illusory. Rather, the experience of the Bolivarian Alliance for the Peoples of Our America - Peoples' Trade Agreement (ALBA-PTA) strongly suggests that counter-hegemonic globalisation theory will have to consider the roles of both the ‘state-in-revolution' and the ‘transnational organised society'. This will be shown through the analysis and theorisation of the ALBA-PTA as a multi dimensional inter and transnational counter-hegemonic regionalisation and globalisation project that operates across a range of sectors and scales.

The concept of ‘resistance' has turned into a critical tool in different areas of political, philosophical and sociological thought. At the same time, the notion seems to be as productive as it is diffuse. ‘Resistance' is used in very specific contexts in scientific or technical disciplines, and with extreme flexibility in social and cultural studies. In the latter two areas, the concept is often used without prior reflection on its characteristics and limitations. In What is Philosophy?, Deleuze provides a possible framework for conceiving cultural and political practices of resistance as positions of force, when he defines contraction as ‘a contemplation that preserves the preceding in the following'. The purpose of this article is to understand political ecologism in its activist and poetical dimensions, in light of a Deleuzian interpretation of resistance.

Professionalization and political engagement are usually placed as incompatible in the case of journalism and the mainstream press, resulting in an identification of cultural resistance exclusively with alternative/amateur vehicles. I will use the concept of journalistic field as introduced by Pierre Bourdieu to review these assumptions and discuss a form of political resistance that acts in one's own area of knowledge, is not overtly political and whose effects are not immediately accountable for. Drawing examples from my research on two literary newspapers published in the 1950s in Brazil and Uruguay, this paper will focus on the implications of didacticism for literary criticism as a genre of newswriting. The analysis of these newspapers will lead to a reflection on two main issues: a) the conflict between the professionalization and democratization of literature; and b) the definition of resistance as necessarily an action that is against something. The article will reconsider education in journalism as a form of resistance, taking into account its risks of becoming political indoctrination and commercial manipulation, but emphasizing its potential as a way of expanding access to literature.

This article offers a pragmatic and relational analysis of the controversial heuristic of cultural resistance and presents some of the problems that affect the production and distribution of the poetic discourses of resistance and emancipation. To that end, it focuses on the incorporation of the historicity and the historic contingency of conflict as key elements of the subjectification constituted by the poem of resistance as “poem for the political”. It also explores the applicability of certain notions common to the contemporary critical tradition, as developed by scholars such as Badiou, Mouffe, Rancière, Bal and Žižek.

The poetic space, as I see it, is a space of resistance. Resistance against the media which do not need poetry. Communication among poets is a go-between, a web of messages, performances and presentations, the circulation of books and digital materials. These activities are political, functioning as politics in the Greek sense: discussion in a public arena, exchanges of opinion and criticism, interventions, concerted decisions, group projects, a net of relationships around the production of texts, articulating versions and diversions of language. These activities and exchanges give the participants a sense of fulfillment. In this sense to pass is to think, to question a certain regime, to marvel that it is still there, to wonder what makes it possible, going into its enclaves, looking for traces of the movements which formed it and discovering in those stories apparently in ashes, how to think, how to live otherwise.

In this article, I analyze the notions of sequentiality and simultaneity in Ursula K. Le Guin's science fiction novel The Dispossessed: An Ambiguous Utopia (1974). I extrapolate this analysis to the contrasting epistemic sensibilities surrounding the concepts of ‘revolution' and ‘resistance' respectively. I am particularly concerned with the role these concepts play in contemporary academic production in the humanities. My aim is to understand the implications of the different conceptions of time and representation associated with each of those two concepts, and what their actual ideological operativity is in the context of the present status quo.

The following text provides a conceptual and theoretical introduction to a collection of essays written by members of the multidisciplinary network of scholars, artists and cultural producers named ‘Poetics of Resistance', which seeks to analyse and encourage discussion of the relationships between creativity, culture and political resistance, in the context of neoliberal globalization. The introduction also provides a critical glossary of a set of loosely interlinking keywords, following Raymond Williams, that mark points of encounter and departure between the approaches of the various authors (not to be confused with the list of keywords used to index each article). Rather than presenting a completed research project, this issue serves as a basis for continuing collaborative research and dialogue in the field, and invites readers to join in the ongoing debate. The contributors to this issue are Paulina Aroch Fugellie, Burghard Baltrusch, Arturo Casas, Marí­a do Cebreiro Rábade Villar, Roberto Echavarren, Marcos Giadas Conde, Cornelia Gräbner, Nathalia Jabur, Thomas Muhr and David Wood.

This essay is a brief study of translation as a practice of aesthetic resistance seen from a historical and philosophical perspective. Translation is perceived as the process of transition and negotiation within the ‘third space' between various different hybrid cultural contexts and their discursive constraints, and referred to as ‘paratranslation'. It summarises the first attempts to think of translation as an almost ‘holistic' paradigm and the aesthetics of intervention from Romantic philosophy onwards. It attempts to show how Walter Benjamin's master narrative, the utopia of ‘pure language', encourages continuous resistance to the totalitarianism of the idea of the ‘original', to aesthetics (within the sense of the perception of the real) and to dominant discourses. It subsequently defines the idea of ‘progress', which considers translation as aesthetic resistance, as a process of construction in constant deconstruction. It concludes by exemplifying the notion of translation as a paradigm of intervention in modernity with a brief analysis of the transcreation performed by Erin Mouré on Fernando Pessoa/Alberto Caeiro's poetic cycle, O Guardador de Rebanhos (The Keeper of Sheep).

This article contests the popular assumption that literature is ever less politically relevant. Quite the contrary is the case: literature and literary language becomes increasingly important for the alter-globalization movement and for the notion that ‘another world is possible.' The work of four authors - Manu Chao, Eduardo Galeano, Subcomandante Marcos, and José Saramago - are comparatively analysed in light of their contribution to an alternative globalism and to an alternative practice of politics. All four authors contribute from different perspectives to the literary articulation of a political project. Their work shares characteristics such as the permeability of genres, the emphasis on the poetical over the narrative, a meandering structure that expresses the search for and step-by-step construction of a cultural and political alternative, and an emphasis on translation and encounter as principles of interaction with difference.

This article analyses a range of discourses articulated around the figure of the film archive between the late nineteenth and the early twenty-first centuries, accounting for the various possibilities that they open up for considering audiovisual heritage as a potential space either for revolutionary change or for political or textual resistance. Focused mainly on archival discourses in Mexico, the article traces their interaction with both national-historical and anti-imperialist narratives, and the implications of digital and online culture for the encounter between the archiving of film and resistance. It accounts for the position of the archive in negotiations between state and private capital and spaces of artistic autonomy, and for the relationships between the archive, modernity, postmodernity and the notion of posterity.

Wir haben uns das zehnjährige Bestehen der 031 Crew aus Bern zum Anlass genommen und eine 5MINUTES Doppelepisode produziert. Eigentlich ja eher eine Triple-Episode, denn mit 14 Minuten ist die Folge doch sehr lang geworden. Wer sich jedoch interessiert für das was die Jungs von der 031 zu sagen haben, wird sich die Zeit nehmen. Mit der Veröffentlichung dieser Episode gab es zahlreiches Feedback, zum Film und zur Crew. Von den Schweizer Medien wie auch von der Szene. Wir können es gar nicht oft genug wiederholen: wir sind ein neutrales Medium, das gern hinter die Kulissen schaut und Protagonisten sprechen lässt. Völlig unreflektiert lassen wir bewusst Dinge auch einfach mal stehen, und ja wir sind davon überzeugt das man das machen “darf”. Das ist seit vielen Jahren unsere Vorgehensweise und das wird auch so bleiben. In diesem Sinne, viel Spass mit 031BERN. Ein Projekt von ILOVEGRAFFITI.DE in Zusammenarbeit mit ARTE Creative.