Meet the Residents Podcast
Publication, For Your Reference

Meet the Residents is a seasonal series of interviews with Amant’s New York Studio & Research residents.

They mostly take place in the residency studios at 306 Maujer Street, on the couch and surrounded by working references. With these casual conversations, we introduce the residents’ practices to our wider audiences and also discuss broader questions, such as: what is artistic research and how is it done, what is the impact of the New York/Amant context, in what ways has the proposed project changed since arriving and why? And finally, what voices might our residents hear?

The first season is hosted by Sarah Demeuse and was recorded in Spring 2022: it features conversations with Goldin+Senneby, Natalia Lassalle Morillo, Rianna Jade Parker, and Isshaq Albarbary. Music by Silas, audio editing by Isaac Silber.

Find the podcast on Spotify or on our residency website, where you can also see reference images and additional bibliographic references.

Goldin+Senneby, Spring 2022

A conversation with Goldin+Senneby, about how they work, with whom, how that has changed over the years and why, and what their time at Amant mostly centers around:

“..that’s the main reason that we are here, to be able to have time to live inside of this novel-in-the-becoming. The novel has two kind of central, non-human protagonists. One is an autoimmune tree, a transgenic pine tree that has resin production, which is also the tree’s immune system.”

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This is Meet the Residents, a series of interviews with Amant Studio and Research Residents, in which we speak and digress about research, the impact of context on artistic processes, serendipity, and making community. Amant is a nonprofit arts organization and residency in North Brooklyn. Our studios are at 306 Maujer, where we host four artists for three months. One cohort in fall, another one in spring.

This is our spring 2022 season. My name is Sarah Demeuse. I’m your host and Amant’s Head of Publications. Welcome. Today I’m with Simon Goldin and Jakob Senneby, who have been working together since several decades as Golden+Senneby. They’re usually based in Stockholm, Sweden. So, Simon and Jakob, thanks for joining us. Let’s jump right in.

I have a first question for you two. And it’s actually kind of basic but your name: Goldin + Senneby, where the does that idea of the plus come from? How does it speak to how you collaborate together?


The plus is actually an appropriation from another artists do. That we admired when we started working together. So we thought it was a good idea to keep keep that.


But the plus is also I think, the space between us and that, in a sense, our work is always in that space. And like, it’s neither me nor Jakob and the plusses, the other people that we involve in our practice, and there’s always, almost always other people who support and articulate and produce the kind of framework for making our practice possible. And sometimes there’s a single person who inhabits the plots more, and sometimes it’s more up for grabs.


So when you started collaborating, how did that begin? How was that idea of an additional element? Always there? Can you just unpack that a bit for us?


Because back, it’s very long, we have been working together for almost 20 years. And when we first met, we met in an art school, in the forest in the forest,


picking mushrooms or trying to pick mushrooms, but not finding any mushrooms and finding each other. And, yeah, I think our work is has been to think about people as kind of our main media, and how do we set up situations in which other people can come in? And habitat plus, and, and how can we frame situations where we allow for a kind of distribution of agency and other people can act as themselves. But I think, since the last four or five years, we’ve been in a point of having to reevaluate a lot of that to try to confront them. And we think, a lot of that work. And that’s kind of where we are at the moment. Still, in that process. Or the first time we articulated it is in the show, we did 2019 at eflux, which was supposed to be a survey show of our work. And we wanted instead to try to make a survey of work that we could have done but hadn’t done over the last 15 or 17 years. And one crucial aspect, I guess is that, you know, looking back at our work, you cannot there’s also another layer, which again is maybe more in the interpersonal space, which has to do with your condition, Jakob,

maybe you want to elaborate


a bit more on that.


I mean, the there are, there are obviously also similarities in relationship to our older work and for me, turning to the more bodily experience, it’s interesting that these notions of abstraction come up again where like, as we did in the lecture, now also talking about how language has structured the understanding of of the cell for the condition I am in so, I think a lot of these questions come come come up again, but from another end. And I think which we have also talked about, which is like, I think we are also moving towards questioning these bodily experiences not only through language, but also maybe through economics again, I mean, so we are touching similar things but from another vantage point, in a way


we inserted our bodies and in a way, your condition living with MS. And the fact that also to try to think about that, beyond the kind of individualization and singular realization of like that the medical system produces around the patient and around the language of immunity that individualizes, but also as something, which is a shared experience, obviously, it’s your bodily experience, but to also think about what that has meant for, for gold and plus Centipede,


but also us, as a community opening up from that situation.


Can you guys share a little bit of what you’re doing while here, I know you’ve done a lot of work with people in New York, but I suspect some dynamics are different now or you’re focusing on something specifically more intensively. So it would be great to hear a bit about that.


So we are working together with a fictional writer, Katie Kitamura. Around these experiences of living with and and, and relating to autoimmune autoimmunity and my condition, specifically.


Yeah, and so I think that’s the main reason that we were drawn to this residency and there are several reasons, but was to be able to have time to live inside of this novel in the becoming you could say, The novel has two kind of central non-human protagonists, one is a an autoimmune tree, or a transgenic tree, transgenic pine tree that has had its roots in productions, which is also the tree’s immune system, you could say upregulated or over activated through genetic engineering to the point that it threatens to drown itself and its own resin and a fungi, which is immunosuppressant has immunosuppressant characteristic qualities and that was used in drug developed by Novartis that Jakob was part of a trial of, so these two the autoimmune tree and immunosuppressant fungi have are kind of two other characters that structure the novel.


More concretely now, I I also live in Katie Kitamura’s basement apartment. So this also gives an opportunity for me to work us in a way to be inserted also bodily into


to inhabit her subconscious


Has that happened in the past when you work with writers that there is such a closeness physically?


Yeah, I mean, the, in the headless novel, it was like, very clear that we would not have have any bodily contact with with a writer, and I can say it, it’s a bit opposite here, because here’s much more intimate, I would say, as I said, also inserted into her house.


And it’s more about, let’s say, questions of care and the violence of care and these kinds of relationships.


And the tree is also in her living space.

Simon 08:37

That was the beginning of this project. So we, as I said, We work quite slowly. And I think that’s also something we drawn to with Amant that we feel that there’s an affinity in that. But I mean, this work, the background to it, something we started working on in 2018. And then we learned about this project that was initially funded by the US military. So the naval had patterns back around 2010 2012 for making military grade renewable jet fuel from Pine Turpin. And there was a big during the Obama years there was a big investment in in how can we use synthetic biology to produce new renewable energy sources. And the the kind of flagship project within this whole investment cycle was this pine tree, this loblolly pine in Florida. And so the idea is that if you could upregulate this, this if you could enhance the rest in production in these trees. Then you could start tapping industry again, which there had been one historically, and so they were very successful through their transgenic work, they were able to produce these pines that made four to five times the amount of resin and this research comes because the resident as I said, results of the Pines may in immune system or defense against pathogens and bark beetles. So there had been research in similar areas because of climate change the bark beetles survive the winter. So there’s an increased pathogenic pressure against these forests. So there had been research. So how can we help increase the resin production to make the trees more resistant. But this was a kind of different starting point, because here they wanted to do so much like to max out efficiency, basically. But they never got permission for field trials, they only got to have them in the, in the laboratory, the labs, there was speculation that, that it’s unclear what the long-term ecological consequences would be. And some suggested that these trees would be so high energy that they could basically become combustible, especially if we have a continuing warming. And but we became interested in the tree to think from the tree’s perspective, because it was also suggested that the tree at a certain age would would when the resin canal start to break, it would drown itself and its own resin, and so they could no longer transport water. So we thought of it in that sense as an autoimmune tree. Later, we’ve spoken to immunologists who think that that metaphor is has problems.


But that is very much also the stories that are being told. I mean, as you mentioned, the stories I was told about my condition are fictions. No one knows. So there are all these fictions that that are being told around immunity and autoimmunity. And I would imagine every condition is surrounded by these fictions in a way. So yeah,


but so just to come back to the tree, basically, between 2018 and 2020, we spent two years with the USDA and the APHIS animal and plant something–bureaucratic fictions–, yes, to be able to release one of these trees from the lab in Florida, and to see if we could have another life inside of our novel. And so after two years, we were able to get approval to set up a containment area for genetically modified organisms in the in a small windowless room in the home of Katie Kitamura. And so we gave her, gifted her this tree, I think she didn’t think it would happen when she said yes. But in Finally, after this long process, it did happen. She, her whole family had to go through this training program. They came up and inspected from North Carolina, this officer from the USDA came up unexpected inspected the house, she’s basically responsible for the tree cannot leave this one little enclosed area, or else she’s liable for $7 million, fine and a year in prison or something like that. That, again, if we go back to kind of our method, that gift and that insertion into her home. And putting her in a place of having to care for the story, according to a very specified protocol was the beginning of the novel. And it’s kind of an invitation for her to write from that position from that experience. And then from there goes, it unfolds in different directions. And we respond to things that she writes. And it’s the kind of dialogue back and forth.


So that’s a very multi layered process. And it’s such a felicitous coincidence that the tree actually made it here when you were also here because I assumed this was not clear when you actually applied for the residency. So it’s, it’s it’s a wonderful, yes, falling into place of sorts. I wonder kind of just stepping back a bit. This is a studio and research residency. Research is such a vague term and I’m really interested in how you interpret it because your actions are so you navigate such different disciplines, methods and it would be really great to to know what you understand as research and and how it moves in your practice.


Mean research for us is the process that we live. I mean, that’s how it’s always been So we don’t, usually we don’t work towards specific outcomes. We work in within this, sometimes we call it performative projects, that goes on for a long time. And that is also based on on our meetings, our communities and our relationships that are built over time and during the during this process. So I can say, just, for instance, when we’re why we are here, we have already made a few new, very interesting contacts with people that are now part of the project. But I would say that that is also part of the research. For instance, we met this fantastic researcher who has been studying MS for 20 years and have a totally different cosmologies, around how this autoimmune condition operates. And for us to meet this person and have start starting this dialogue together with him. I would say that that is our way of doing research. And that is like, Well, yeah,

Simon 16:22

I think I would just double down on what Jakob said in the beginning that for us, it’s always been finding ways to inhabit the realms that we’re exploring as a kind of lived experience, previous work of how do you inhabit legal space? How do you write inhabit the financial space? And in this case, you know, you are already your cup, obviously, inhabiting the space of your condition, but how do we also inhabit the conceptual space that frames the understanding of such a condition. And that is about drawing other people into that process and, and the relationship that happens between us the the structure of care or support that we are able to build around around a project like this?

Sarah 17:17

Right. So rather than gathering an archive, you’re actually producing another fiction or setting up scenarios in which other people can enter and then,

Jakob 17:33

but no, no, we have no problem in digging in archives. Yeah, we can that is also part of our of our way of working. But I would say when asked but research, I don’t think research is only about the archives. That is maybe


I think we have been I mean, so there is we’re trying to find some things in an archive now, which was something that came up while we are here, which was unexpected was through different people we’ve spoken to was to understand a bit more around the E animal model, which is the main animal model for studying MMS, but also the longest animal model for autoimmunity at all. And so similarly to how we’ve previously been looking at language and how the language of immunity and autoimmunity frames the possible imagination around these kinds of conditions, and also frames possibility of thinking about treatments and so on. In another way, also these animal models is that you have animals, that you impose a, that you you, you make them sick in a way that is reminiscent of a certain condition, and then use them for testing drugs, etc. And, of course, that’s a very violent thing, a very violent relationship to another being. But beyond being that it’s also another way of again, producing a frame for what is possible to think. So in the case of the EIA model, it somewhat is somewhat reminiscent of MS symptoms, but it seems to say very little about its cause or etiology. So again, there’s a question of like, what, what kind of treatments are you then able to develop if they have to be developed on this model? And how, what kind of answers can you get in relation to that model? So that was also this researcher, you mentioned, is at the Rockefeller University, and this was work that was done at the Rockefeller Institute in 1930s. And they were struggling to find what we’re looking for in the archives. And that’s something we that came up and we’re working on in here. So I mean, we definitely do archival search. So let’s say,


by the way, in that digging, we found this person. Yeah, that actually has totally other cosmologies that he’s introducing into the discussion. And we didn’t know about that. I mean, that was just a coincidence. But now we have, like, we have started long with a dialogue with him. And the it’s kind of continued.


This researcher’s name is Rashid Woolmer, an instructor in clinical investigation at the Rockefeller University.


In that way, is there a difference when you’re working outside of your own context, say, while you’re while you’re doing this here versus your normal base in Stockholm,


we’ve always worked outside of our own contexts. I think the differences between these two years of the pandemic that have gets this work that we are working on here was, we really were started, you know, about a year before the pandemic, and we had this show at efflux in 2019, which was very much centered on this. Fungi, which is going to be the second part of the novel, which is these immunosuppressant fungi that was used in this drug that you had in the medical trial. And we then started also, a first draft of the first chapter of the novel was presented Triple Canopy in January 31 of January 2020. And at that event, or the day after that event, we met our friend Ross, who’s a biologist to help us with the fungi. He just been to China for the, for the Chinese New Year, and came back and he was like, oh, there’s this virus like, yeah, yeah. And so that’s, that’s kind of and then. Yeah, so then things have, in one way, as you were saying, there has been an increased interest in these questions that we were dealing with. But on a practical level, it’s also been difficult to move forward with a novel because especially everyone who will be working with here in New York have been under such severe lockdowns, which we didn’t have in the same way in Sweden. But we felt, for the first time very local for two years, when we traveled very little. And we got a studio for the first time, we’ve never had a studio before, we’ve always worked from cafes. And, and so and we were forced to have a studio. And so that was a big change.

Sarah 22:37

I have one last question. And that is a bit more related to what we are doing here there. We have study lines that kind of hover over our program, and one of the study lines is called hearing voices. Now that covers a lot of different angles, it can be about unheard voices that are you know, coming to the foreground in a certain artistic practice, or it can also be something more unconscious, say, inspiration, or some some kind of voice that is coming out of a place that you don’t know, but that somehow influences what you’re doing. I wonder if you are hearing any voices? I feel from your presentation. It was a lot about seeing and visual metaphors. So maybe maybe you’re more seeing things than hearing voices, just the thought that I had.


That’s a tricky question. I mean, I’m, you know, we we might be hearing voices in these gaps that we’re trying to, to find that has to do with what is has not been said, What does what have been made impossible, because of how we have framed language and cosmologies around this condition that I have not only my condition, I mean, in a way the broader sense of the immunity and so on. But by limiting what has been able to hear, through these models that seamen described, that are limiting the scope of where we can look, or the language of war and defense that is limiting our understanding of like what is happening outside of the fortress, so to speak. And I think that in a way I can hear those voices that are not have not been allowed into unconsciousness somehow. That I think is important.


What are the voices that modern medicine do not allow us to hear that’s something which we’ve spoken a lot with with Ed Cohen about writes about this a lot and was another close collaborator who we’ve had the pleasure of spending more time with while we’re here.


Our theme music is composed by Silas, who also recorded the conversations. Sound Editing and engineering is by Isaac Silber, Finally, we’re thankful to our artists for letting us into their studios and thought processes and for finding time in their busy schedules. In our next episode, I talk with Natalia La. Same audio. Thanks for listening.

Natalia Lassalle-Morillo, Spring 2022

A conversation in Natalia’s studio, surrounded by research materials, in which we talk about her work with the Puerto Rican community in Brooklyn and greater New York, how she shaped her multi-part open-ended project, about ghosts, tragedy, and being on the island remotely.
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Unknown Speaker 0:03
This is Meet the Residents, a series of interviews with Amant’s studio and research residents in which we speak and digress about research, impact of context on artistic processes, serendipity and making community. Amant is a nonprofit arts organization and residency in North Brooklyn. Our studios are at 306 Major, where we host four artists for three months, one cohort in fall, another one in spring. This is our spring 2022 season. My name is Sarah Demeuse. I’m your host and Amant’s head of publications: welcome. Today I’m in Natalia Lassalle Morillo’s studio. Natalia has been with us for a little over two months already. So Natalia, thanks for letting us into your studio. This conversation was originally recorded on June 22 2022. When we edited the piece with Natalia in September 2022, Hurricane Fiona had made landfall on Puerto Rico. Natalia was in Washington DC when it happened, but she was still feeling the resonance of this storm and it’s complicated aftermath from a distance. Many people describe Fiona as a deja vu of hurricane Maria, and anticipated a repetition of the same governmental incompetency in the distribution of emergency aid. While Puerto Rico endured historic floods and island-wide blackouts, leaving 1000s without electricity or access to drinking water. At the date of publishing this interview, it is clear the devastation is enormous once again, and that the damage is immeasurable. Many insights shared by Natalia about how her practice had been shaped by hurricane Maria, its aftermath, and the accumulation of political and economic tragedies that followed, are now again very raw, and a cause for new questions, as she foresees, how this event might bring about a new cycle of displacement and migration, showing how the past is never a closed category.

Let’s jump right in before coming to Amant. Where did you spend your time?

Natalia 2:18
My name is Natalia Lassalle Morillo and I am joining you from Bayamon Puerto Rico. Great.

Sarah 2:27
When you’re here at Amant, Natalia, what are you working on, maybe you can share what you planned out to do when you came here and what you’re doing now. Because there’s always a time lag between ideation and then arriving here. So it’d be great to hear how all of that is going.

Natalia 2:45
So I mean, the project I set out to do here, it’s called “En parabola”. And it’s a project that I’ve actually been developing since 2018. And I think the root of the project is to, to this rewriting, redirecting of the myth of Antigone in collaboration with Puerto Ricans who reside in the diaspora of Puerto Rico, in the United States, and in Puerto Rico. And the original idea was for it to be, you know, thinking a lot about this original conception of the tragedy in ancient Greece as this forum of communal catharsis, but also communal dialogue and discourse kind of thinking of how, using that same system, and creating a meeting place between, you know, between these different experiences of being from this place, and also as a way to process the accumulation of, and phenomena of environmental, political, economic, and spiritual tragedies that have accumulated over the last 200 years in Puerto Rico, particularly the last time that I think has been a concentration. That was my original idea. And I’ve been working on it since 2010. But then at arriving here, I have, you know, I used to live in New York. But I think now, seeing and experiencing New York through this project, and through the lens of a lot of what I’ve been thinking has really shifted the anchor for me in the project, because one thing that I realize, you know, in the research, because my research is both historical and archival, mostly searching for what’s not in the archive, quite honestly. I’m thinking about what’s not in the archive, but then I’m also talking to, so it’s a lot of personal resource, I think, research, like I talked to a lot of people and it’s very social, and I spend a lot of time with people. And I realized that, you know, when thinking of tragedies in the context of Puerto Rico, one of the biggest tragedies was actually the great migration.

Sarah: What do you understand as the great migration?

Natalia: The great migration of Puerto Ricans to the United States, you know, the great migration of Puerto Ricans that you that migrated. When Operation Bootstrap happens. This is your motto. But I was this government agenda to industrialize the country to change from an agrarian economy to an industrial economy. And when that whole project failed, that’s when a lot of people had to migrate, because there were no jobs. And this is something that I’ve started thinking about being here. Mostly, they the first governor, elected Governor of Puerto Rico attributes. One of it, he says that if it wasn’t for the great migration, he doesn’t know what would have happened to the country in the 50s. It was also a whole, his whole agenda was also thinking about progress in a very, sort of Western way, or thinking about how to bring progress to this place to this island that has just inherited this colonial history. So being here, I’ve just been thinking a lot of that migration, I’ve been thinking about broken memory, and how one of the biggest wholesale gaps in Puerto Rican history is the fact that all of these people left. And there’s this in between space that is empty.

NAtalia 6:18
And talking to people knowing that they know and they have ideas of this place. And but there’s all of these missing links. So I’ve been really thinking about that a lot. When I’m here. I’ve also been thinking about how, of course, these communities reimagine Puerto Rico from a distance, how they recreate that unformed, transform into, transform their idea of this place into a totally new thing. And, you know, I think you’re going but also I’ve been thinking about that there’s a huge gap between the Puerto Ricans that reside on the archipelago, and the people that migrated in terms of what it means to be from this place. But also in Puerto Rico growing up, what I realized being here is that I never I have family in the Bronx, and I have family in different parts of the United States. And they were seen as like, they’re, they’re not Puerto Rican like they, they’re from over there, you know, there’s a gap. And I’m thinking of how communities came, you know, communities were formed here, Puerto Ricans moved here, mostly many coastal communities, because I’m looking at Brooklyn, so South Williamsburg Red Hook, and faced their own set of tragedies here and how they’re not understood as part of Puerto Rican history. They’re seen as something different. There’s a separation. So I’ve been also thinking about how, how do I comprehend these mythologies and the stories that happened here as part of this other history as missing links of this other history, and then seeing how Antigone falls into all of that?

Sarah 8:03
Wow. So kind of recomposing that history. It’s done both for say people who live in Puerto Rico and the communities here like how where where do the direction go? Or is it? Or is the emphasis mainly in the process of doing the research and engaging in that conversation with with participants? Maybe it’s everything.

Natalia 8:24
I think it’s everything that I’ve been thinking about originally, I was really I am still am very much interested in bringing these bringing people together that come from very different ideas of, of what it is to be from this place. But for me, the act of of thinking about Antigone, as a group is much more of like having a meeting place like having a meeting place like the we’re going to we’re going to try to rewrite this text, we’re going to try to really think about this stuff. But there, it’s just sort of an excuse to have all these other conversations. So I don’t know that answers your question.

Sarah 9:02
Yeah, in a way. I mean, you’re creating a common ground for all of these different contexts. Exactly. Working together. I do want to backtrack a little bit, because we’re sitting in your studio now. And on the floor, there is kind of a big map of Brooklyn. And on the one hand, it seems you have a lot of, you know, one-on-one conversations that I imagine can go on, can unfold over a long period of time. But I also wonder how the historical document feeds into that and how you share that with your, with your conversation partners,

Natalia 9:36
I mean, it’s, you know, two different things. I think it’s fascinating, too, because what I have found, you know, many of these conversations that I’m having one-on-one, what I’m really trying to do is bring everything, you know, bring people together, but it starts as a very intimate process. Like I think there is a process. I think my process functions in an inverse way where I’m. I don’t do a casting call. And I’m like, everybody wants to show up, show up. It’s more like I go to people and have these conversations. And then I bring information. You know, like I learned, I read this the other day, or I’ve been reading, you know, I’ve been reading particularly about the Bronx fires, so, and then I bring it up. And they, they have another wealth of knowledge that I don’t know about, you know, and they give me more more information that actually could ever give them

Sarah 10:25
During the 1970s, 80% of housing in the Bronx was lost to fires. Around 250,000 people were displaced, mostly of Puerto Rican, Caribbean, and African American descent. Many people believe these fires, now known as the Bronx fires, were the result of landlords burning their own buildings for profit. Still, the blame for these fires was placed on African American and Puerto Rican people who lived in the neighborhood.

Natalia 10:55
So then it becomes, for me a process of you know, there is this, you know, and I think the archive or the idea of the archive, there’s many problematic things about the archive, but I’ve been working with the Puerto Rican studies are the Puerto Rican, the center of Puerto Rican studies archive here. And it is really a really amazing place, because this is a story that was never archived. So the fact that it’s all in this place, is actually realy incredible, and also bringing that information to people. And then also realizing that what I know maybe is, you know, how to print toward, like, sometimes I know things from a very, you know, studious way of like, Oh, I’m doing this research, and then they give me “no, no, this is actually what this is what actually happened, I was there, or my mom was.” Actually, you know, my mom actually migrated. And, you know, my grandmother took the ship with her. And this is what actually what I remember from the stories that my grandma used to tell me, so then there’s this process of this is, you know, from this is what I’m reading, and this is what I’m seeing from this other place. And then I’m being countered with the reality of what happened. So archiving. That is, I think, part of the process for me at the moment. And then in terms of, for example, this map in particular, I think, one of the questions that I’ve been having, that actually has emerged from conversations with, you know, the people that I’ve been talking to which, you know, I have, most of the people that I’ve met literally have been from asking somebody to ask somebody to ask somebody’s like an octopus, and asking people about their family members, and then I need somebody because it works that way. That when I asked them, you know, if they have been to Puerto Rico, when they were kids, like I asked them, What do you remember? Or why do you why are you connected to this place, or somebody who has never been there? They usually have these really vivid memories that are very, like usually they talk about the mountain, they talk about water, they talk about smell, they’re very sensorial memories. And I remember even spoke to somebody who told me Orchard Beach was my river. Like when I thought about rivers, and I imagined a river in Puerto Rico, I actually went to Orchard Beach, and I made these associations. So I’ve really been thinking and trying to go through the city with like, 40 goggles and really try to imagine what this place was when it was a forest like what was New York, like when there were no buildings or like, what would the space look like as indigenous land?

Sarah 13:33
Orchard Beach is a man-made beach situated along the Long Island Sound in Pelham Bay Park. In the 1930s, parks commissioner Robert Moses invested 8 million to develop the area into a public beach by adding sand from the Rockaways and queens and Sandy Hook, New Jersey, Orchard Beach grew to become a haven for Puerto Ricans living in New York.

Natalia 13:57
So I’ve been thinking about that a lot. While I’m here, also, because I’ve been thinking about how Puerto Ricans have taken care of land litter in a literal sense by building community gardens and saving space for community to have public space to access and how that relates to like another process of stewardship or custodianship of territory. But I think I still have to think about that more. It’s just something that has been on my mind, but I’ve been trying to mark out the where the, you know, where the people that I have met, lived or migrated to, to or where where did they first move to when they got here just to kind of get a visual to because for me lands and the relationship to the geography is super important when thinking about this as well.

Sarah 14:48
Right, right. Right. Now, I kind of want to hear more about Antigone too because this is a very participatory experience. You also have a theatre background. So it’d be really interesting, I think, for us to understand how you landed on on tyranny beyond just being a tragedy, what is so specific about this play that you feel like you want to share with your, your research companions?

Natalia 15:17
See, I mean, I think I landed, I mean, like I said, I started thinking about this actually, in 2017, I realized now, and I landed it, an epihany, in a very specific moment in time, which I mean, I sometimes become very sensitive talking about it, but I think it’s the reality it’s, it was after the hurricane, um, because I wasn’t in Puerto Rico, when the hurricane happened. For me, it was one of the first experience of chaos, chaos in terms of like, I wasn’t physically present there, you know, because I left a couple of months before, but my family was and my friends were. And from the exterior, you couldn’t really understand what was going on, there was no way to contact people, I was able to contact my family fairly quickly. But there was, it was a really bizarre experience of having this really catastrophic event happen to me without being physically present there. You know, like, it was happening to me, like I couldn’t do anything, but think about this. And try to find ways to help knowing that I couldn’t go there. Because if I wasn’t there, I’m just picking up resources for people that actually need them. So during that time, I actually started reading a lot about the Greeks and reading a lot of tragedies. And it was the one thing that I remember I was in, I was in grad school, and it couldn’t, nothing entered my head, like nothing, I couldn’t nothing. I was so out of it. And then I found I read Antigone. And I was like, Oh, this somehow makes sense to me. Because I think it aligned with a moment that I started reading where I started, I had a friend who was actually working on the ground, doing photography, and she was telling me about last fall, like people had to bury people in their back yards. Because nothing was working. And then you know, people, you know, people in the hurricane, which is part of like a larger, I think commerce a sector like cacophony of events that happened after the hurricane, like there was some there were these massive protests in 2019, that took place in Puerto Rico, where the governor was ousted. This center of investigative journalism in Puerto Rico actually did this whole reportage. And it was actually over 4000 people that died, really in relationship because there’s people that died when the hurricane happened, but then people didn’t have power. So hospitals, people died because they couldn’t have access to chemotherapy. That’s the cause, you know, and the government was extremely irresponsible in terms of dealing with the aid afterwards. So I really started thinking about that about, about bodies, about ghosts, about how how do you deal with with the bodies and the ghosts that emerge from these events? And how do you actually find a proper way of finding closure with this. And it became more clear in 2019, because when the protests happened, I was there. And it was this really incredible moment in time where cycles aligned cycles of history aligned. were people that were not aligned politically, because politics is a big sport and Puerto Rico, were able to align and like literally think about one specific thing. And in the protests, which is I’ll send this guy but it wasn’t really like he honestly, like it wasn’t him. It was the fact that people on the ground like in the middle of the protests, would always talk about the dead would talk about like, no, he messed with something that sacred, he messed with my grandmother who passed and all these people who pass that they didn’t recognize and what like that, you know, that I wasn’t able to bury.

Sarah 19:05
Natalia is referring to Ricardo Rocio was governor from 2017, during Hurricane Maria, until 2019, when he was ousted by the Puerto Rican people after three intensive weeks of protests.

Natalia 19:20
So I really started thinking about I’m thinking in the context of that history. And that event, which for me, was has been one of the few moments of collective catharsis like that, it was totally Dionysian, in the sense that people, you know, these protests, people would go out and get it, you know, we, you know, it was there was tear gas, there’s all these things that were going on at the same time, but it was extremely subtler, celebratory, and it was kind of like a part. It was nothing like it’s gonna we’re gonna happen again. But after these, and that’s one of the reasons why I started thinking a lot about Antigone, but then when I’m now I’ve been thinking about it in a month. More extensive way. I actually had a conversation last week with a writer and scholar who’s now, who is actually was a professor still is a professor at Princeton.

Unknown Speaker 20:15
The professor’s full name is our Ricardo Diaz Quinones. Natalia refers to his 1991 essay, “Memoria, cultura,”.

Unknown Speaker 20:27
And I opened up the conversation saying, so I’m doing you know, I’m trying to do this adaptation of Antigone, and he’s like, “Oh, Antigone, that makes total sense.” Because you have to think of the cycles of disappearances and the cycles of bodies in Puerto Rican history that haven’t been accounted for from since, you know, before Puerto Rico became a US colony. But also in terms of afterwards, you have all of the people that have gone to war that don’t ever return that go to war to fight for the United States. And he was telling me about his first encounter with death was his uncle that died. I think his uncle, I think, was that who died in the Korean War. And he’s like, we never, he never returned, he never returned. So and then you have women, you know, there was in Puerto Rico and also in the community here, birth control pills were first tested on Puerto Rican women. And there was massive sterilization of Puerto Rican women or to control the population. So he was saying, like, what that’s also part of that. So is the cycle of interferences and disappearances. That makes me think, well, he said, that makes me think also of Antigone. So I think all of it is interrelated for me, with the play, but I’ve also been thinking mostly recently, as Antigone, not even as a character, but as like a state of being. Because in one of the translations that I’ve read, Antigone says, “I’m a strange new kind of in between thing, I’m not aligned with the dead nor with the living.” And it really makes me think of that as a state of mind, for a Puerto Rican consciousness where you don’t really belong anywhere. You’re just in this in between space. Not here. Neither there. You know. So I’ve been thinking also about how does that translate into into this process?

Sarah 22:21
Why is the project called “En parabola”? I never really asked you.

Natalia 22:26
Yeah, to be honest, I didn’t, I think I’m trying to remember. When did that happen? Was in 2018, I remember I did. So as I mentioned, I’ve been working on this project for since 20… 2017. And actually started working on it in various stages since 2018. And the first iteration of it was actually with my mom, because I worked with my mother. For many years, she’s been a collaborator in many different forms. And when I started working on this project, I mean, to be honest, I realized later that one of the reasons why I even got to the Greeks was because of her. Because she really like I honestly, at that point in time, couldn’t care less about classics ever. And I still my relationship to it is very much about like, how do I deconstruct this thing that is seen as canonical? And how do we enter this from a different place, but my mom was loved has always had a relationship to history and the Greeks and we were working on this piece together. And I did a performance with my mom that literally is us talk, reading Antigone and talking about Antigone, over a month. But in that process, I started thinking really about literally like this, the parabola like to figure like the figure, because at that point in time, she made a comment about how her and I were like, parabolic. I’m like, we’re, this parabola is like moving in this motion. And then I started thinking much more about that in relationship to like Puerto Rico, like Puerto Rico, like the archipelago of Puerto Rico being this node. And this larger Atlas of different sort of parabolic relationships to these other these other countries that exists outside of Puerto Rico, because there’s, I think, I mean, I honestly don’t know that that like the actual statistics, but there’s more Puerto Ricans and descendants of Puerto Ricans outside than inside. So I just been thinking about what is that exchange? What is that, you know, what is this relationship? What is this movement between these multiple territories on lands that connect back?

Sarah 24:52
We typically ask people what it means for them to work outside of their contexts because you’re in a residency, but in a way it seems that, for you, context is always already something diasporic. So I don’t know how the experience of a residency and working from a different position matters to you. I, it feels like it’s really an intrinsic part of this project, how would you say it?

Natalia 25:21
Oh, for me, I mean, I think from the beginning that I thought of applying here I was, I already was kind of clear that, okay, this is a great opportunity for me to like, just go deep, and just be there and do research with my body, you know, like, be physically here and physically talk to people and show up to places. But for me, context is everything. Because I think I’m always thinking about the land that I’m standing on, you know, and how being there affects how I see how being there affects how I talk to people, how I how I think to so even though I’m here, and the project is very much related, you know, the context is very much related to a lot of what I’m thinking about. It’s very different to be here for a specific moment of time in a temporary way, too, because I’m not from here, you know, so it’s, it functions, I think, both ways that we spoken

Sarah 26:12
It’s a lot about talking to people, archives. You have this beautiful metaphor of research being like an octopus. What does research mean to you? Like, what is artistic research for you?

Natalia 26:26
See, I mean, for me, it’s interesting now, because I’m doing so much of research, but for me research gets so you know, it becomes it becomes a cloud sometimes. But for me everything, research to be honest, like I, there is, you know, especially because at the end of the day, what I’m really trying to do is bring people together. My process has all of these layers where for me research is every process that I am physically implied in, you know, if I’m physically, you know, I’ve been, like I said, doing historical research and reading and going to these archives, but that, for me is very physical, it’s very much about literally digging through and trying to find things that I that that have just been hiding in these archives that maybe nobody has seen in years or decades. It’s also about talking to people and really kind of getting a sense to, to find myself also implied in the fact that maybe I don’t know, things, you know, maybe everything that I have in my head is totally a creation of or, you know, a projection. So it’s also about how do I find myself implied in these situations that attainments are actually not comfortable to. So for me research spans in different layers from you know, reading and, and having more intimate processes of thinking and conceptualizing. But also spending a lot of time with people. And sharing space with people is really important, because I think that’s when the most of the research whatever that means actually happens. It’s also a lot of the research happens in companionship, like sharing space, allowing them to take me places, allowing them to show me places allowing them to introduce me to people. So right now my research is really geared and verbatim or like, yeah, immerse myself in, in, in the experience of migration here, so that I can also, you know, I there, they can tell the story better than I can. So how can I, how can I be a facilitator also, in that process, or when I bring it back into into the creative process,

Sarah 28:35
we have a study line at Amant that is called “hearing voices”. And it seems that a lot of what you do is listening to specific anecdotes, I wonder if there’s also an element that is maybe more transhuman that has to do with kind of picking up on something that is, you know, not as rational, you were talking about an in-between stage, which I find quite interesting and productive to think about too. So I wonder, are there certain voices that you’re hearing as you’re undertaking all of this?

Natalia 29:10
For sure. I think it’s sort of spirits and ghosts for sure. Many ghosts, so many ghosts, personal and not personal. But even you know, the person I was referring to, the writer and scholar referring to earlier, wrote it in a very beautiful way where he was saying when bodies migrated here spirits also came with them and how to find their way here in this land. And also I’ve been thinking about similarly those ghosts and and sort of is ghosts, but it’s just more of these entities that don’t have form, you know, these energies that don’t have form in the context of a have, you know of the ancestors of those migrants that you know, that their ancestors that actually grew up in that land? And also my own? I’ve been thinking a lot about my, my grandparents and my great grandparents because I could have very easily been born here. You know, like, it was so common to leave. My family didn’t leave, but it could have I could have been born here, I could have had a totally different existence to if they had made that decision, but they did it. So those are, you know, that’s very present, I think. Or accompany me as I as I think. Yeah.

Sarah 30:47
Do you have any questions for Amant?

Natalia 30:49
I think I have two questions. Actually. They just came up, I think the first one that I have is, I’m really curious as to how, you know, because, you know, I’ve been here for two months. And I know, you know, there’s a crew of residents that is here now that, you know, some of the research intersect some of it don’t. But I’m really interested like, from the other side, like, what, how am I it relates to, to the somatic and the work that the residents are doing and what, what is like, if anything is learned from the other side, or in that learned is the word that I want to utilize. Because somebody picked the people, you know, somebody made the decision, somebody curated, that these, you know, these particular folks were going to be here during this moment in time. So that is one my one of my questions. And I think the other question has to do more with land, and like this building being in this particular place, and like how, you know, there’s tensions in that too, you know, the fact that this building is in this very particular street in this very particular neighborhood. And it’s the reality of it. So I’ve also been thinking about how, how you are seeing it from that other point of view, like, how are you comprehending the institution, from that other point of view from the fact that, that the community that was here doesn’t exist anymore? Really, you know, it’s part of a cycle in a wave, so So displacements that have been going on, so I’m also really, and it’s not what you know, it’s just part of the reality of the space. So I’m also curious about how from the other side that is being thought about

Sarah 32:32
Right, and we in a way we inherit this new site. Those of us who work here, we didn’t decide that this was going to be the place but we make a program within it knowing that there is this history, you know, whatever came first is no longer here. But I think also what you’re saying about us learning from the residents, it goes over a very slow time period.

Sarah 33:01
We are incredibly thankful to Natalia, who during a tragic and chaotic moments still found time to reflect and work with us. She also shared the following list of organizations that are doing great work on the ground, the Maria fund, Tierra Salud. Casa Pueblo, Brigada Solidaria de Losaida, el departamento de la comida. Find the links to these organizations, as well as more references on our website. Our theme music is composed by Silas, who also recorded a conversation, sound editing and engineering is by Isaac Silber. Finally, we’re thankful to our artists for letting us into their studios and thought processes and for finding time in their busy schedules. In our next episode, I talk with Rianna Jade Parker. Thanks for listening

Rianna Jade Parker, Spring 2022

Rianna and Sarah talk about the overlap between historical research and life, about collectives and networks as research infrastructures, and how this first residency has furthered Rianna’s ongoing projects.
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00;00;03;08 - 00;00;47;13 Sarah Demeuse This is Meet the Residents, a series of interviews with Amant Studio & Research residents, in which we speak and digress about research, impact of context on artistic processes, serendipity, and making community. Amant is a nonprofit arts organization and residency in North Brooklyn. Our studios are at 306 Maujer, where we host four artists for three months. One cohort in fall, another one in spring. This is our Spring 2022 season. My name is Sarah Demeuse. I’m your host and Amant’s Head of Publications. Welcome.

00;00;47;13 - 00;01;00;18 Sarah Demeuse Today I’m with Rianna Jade Parker, our first curator and writer in residence. Rianna, thanks so much for making time. Let’s jump right in. Before coming to Amant, where were you spending your time?

00;01;01;29 - 00;01;10;08 Rianna Jade Parker I was residing in Jamaica, Kingston in particular. And then left from London, where I’m actually going to come here in the space of maybe a week.

00;01;12;03 - 00;01;37;21 Sarah Demeuse So, Rianna, as you’re here, we’re now nearing the end of your residency. It would be great to hear what you’re working on. I know you submitted a proposal, and I wonder how that has morphed, transformed into maybe different types of work as you are here, meeting people, finding other things, perhaps in archives.

00;01;39;18 - 00;03;48;03 Rianna Jade Parker Well, the Schomburg was really the main source for myself whilst I was here, and the public libraries at large. There was a significant amount on the Marcus Garvey personal papers, as well as the UNIA papers, which is good. There wasn’t as much work on Amy [Ashwood Garvey] as with Garvey, who was– who my research is pinned to, co-founder of these early race movements in the 1920s with Marcus Garvey as his first wife. But her papers are sitting in Duke University, which is, I found out, erm, maybe halfway through, which means there’s another level of access I need to consider and adjust, because what has been documented has been the men in that movement and their wives who [were] involved in their particular ways, but the individual women who spread off into their own movements and sectors around the world are a bit less– a whole lot more fragmented. And I’m choosing to look at Caribbean women in particular who moved in and throughout the region, that was the crux of it. What has changed is the angle towards the Caribbean, again, particularly the Anglophone. Looking at Jamaica itself and its own site of colonial, contemporous, kinds of actions that have been going on for over 100 years now. We are celebrating our 60th year of Independence in August. What that looks like, a true democracy, we don’t actually know. A conversation around every public which were the ideals that Marcus Garvey actually was speaking about in the 1920s are what we’re still discussing today but with a lot less vim and urgency because you know the woes of the world seem a bit grander than those things. I’m interested in individual improvement, self-assessment, self-regard–the essay I had to write was speaking from that position. What kind of self-regard and self-love can I show to myself as an individual but also within my community? Whoever, whoever that is.

00;03;48;24 - 00;04;09;14 Sarah Demeuse So how do you how do you connect your own positionality with the matter that you’re researching? Because it seems that it’s so close and some of the points of interest are particularly of relevance because it seems like you really want to apply them also. So it would be really great to hear about that back and forth between you and the subjects that your research.

00;04;09;18 - 00;06;15;07 Rianna Jade Parker The back and forth… is felt more like a natural progression. Let’s say of maybe 16 or so, I was very happy to assume the position of a Black feminist based on tidbits I had picked up off the internet by read in very particular Black literature and consuming what I could of moving images and media, but what was less apparent were visual arts, at that time anyway, as a 16 year old in London right before the financial crash and we were told that we’re not going to have lives that our parents all had. And I still chose to not do what was required of me and to figure out something by myself. I was independent, leaving much younger than what people would like to be. So I’ve allowed myself to be authored by all of these women and what they have already done. My life feels like it’s been authored by them already. So it does feel like a natural progression. I am first generation born Jamaican woman with my parents who are migrants who came at very different times, two very different experiences of England. We, of course, are meant to be the difference. We were supposed to be the British ones finally, but as I continued to push against that culture, Mum wasn’t too happy with my lack of willingness to assimilate as best as she thought was possible for us in the nineties. [Sighs] We authored our own versions of civil rights movements of my time, definitely concurrent to the wider Black Lives Matter movement that has required radical rethinking around the world, which typically is what happens. Again, a continuation of the work that they were doing. Still, I wish it wasn’t the case a hundred years later I’m talking about the same triumphs and trials, but we are here, so I’m trying not to avoid it. So my research is aiding my capacity to continue that work and it’s aiding my inspiration to continue this work, and it’s allowing me to think of, erm, a close but also distant future and that’s what I’m writing. I’m writing about that in-between space where I am now, and where I’d like to inject going forward.

00;06;16;23 - 00;06;42;26 Sarah Demeuse Your presentation with Jessica Lynne was called “Research as Practice”. What does that mean? (On June 2nd, Rianna invited New York based writer Jessica Lynne to have a public conversation as part of a man series called For Your Reference. This was also an occasion to present Rianna’s recent book A Brief History of Black British Art, published a few months earlier.)

00;06;42;26 - 00;07;08;21 Rianna Jade Parker Most basically… So, as a… OK, I could be considered a library scientist. I could be considered an archivist in a very traditional way. Definitely a humble title like Librarian, I love and appreciate. I’ve been around books since I was 15 in a professional way. So standard primary research, etc. is normal and fine. My intention to apply it to something or simplify it in a physical way.

00;07;09;03 - 00;07;44;10 Rianna Jade Parker It’s what makes it a practice for myself as I choose particular subject, let’s say Black Caribbean writers. And so I come across Sylvia Wynter, Una Marson, and the ones who work in England in particular. You know, I could’ve just sat with this, and done nothing of it. But choosing to have lectures and print media, maybe make a film, maybe source from anywhere and put together a public presentation is what switches it from my very didactic research compared to what I do with artists, with myself, and my collective for the past five years, so.

00;07;44;19 - 00;07;48;21 Sarah Demeuse Can you talk a bit more about the collectives, too?

00;07;49;14 - 00;08;16;01 Rianna Jade Parker Ooh, I have been through a couple, but two major ones the Lonely Londoners, I think we established ourselves in 2011 or 12. We shouldn’t […] actually, it might be our anniversary soon. These are two friends I met on Tumblr when we were 18. We were starting university… obviously, again there’s music and community online, because our England was a very different England at that time.

00;08;18;08 - 00;08;41;06 Rianna Jade Parker We were using the website to build virtual databanks based on our own personal interests. We were very particular about citations, who we were pulling from and why. It was easy to make connections based on content and not the person because we weren’t able to see profile pictures very large. You couldn’t see formal accounts and as many things. To follow each other meant: I’m invested in what you are presenting.

00;08;41;22 - 00;09;07;20 Rianna Jade Parker So it made some very organic relationships. And one day we met up when everyone was away, or back from the city–sorry– from university. We went to yoga. Pelin’s mum made us Turkish snacks. She’s Turkish. Kareem’s also Jamaican. After stretching for 2 hours, we just decided to start a collective. So we have some, you know, some artists […] who we are, yeah, 21, 20 and 21 between the two of us.

00;09;08;18 - 00;10;07;24 Rianna Jade Parker We had an exhibition in London, we had an exhibition in New York. And that was when, after getting a fair bit of press that people in the UK acknowledged my practice as something significant in that way. It’s my first time working the Tate. So as per usual, we had to do something outside of that space, outside of the space to come back to the space, which is typical. Think about minds also run the whole collective with three of my other colleagues, three my father and Loretta. We started really out of multiple conversations that we is without any real orientation. We just met up to share books and discuss. Try to go to art shows when they were very infrequent at that time. So when Simone Leigh was visiting London during the era of Black Lives– Black Woman Artists for Black Lives Matter, and she enstated the London chapter, it was then we were encouraged to consider what we were doing and implement it as artistic work.

00;10;08;07 - 00;10;40;27 Rianna Jade Parker We chose to exemplify these networks we had built by a map referencing the same map from 2011, and we used design and print in a particular way. We got a residency at Tate Modern after that, stage of the show was known as very quick and hasting. You know this is like a very natural flow of a river and all of a sudden we had these crashing waves to address that we were this artist collective now, known that’s what we were doing all of this time. It really threw Simone the encouragement to get in on the show as an actual form.

00;10;41;21 - 00;10;52;06 Sarah Demeuse During Simone Leigh’s Psychic Friends Network Workshop at Tate Modern in November 2016, the London chapter of Black Women Artists for Black Lives Matter was formed.

00;10;53;09 - 00;11;11;16 Rianna Jade Parker So we are still… the three of us are alive and healthy, thankfully, and we are not a– all of our practices […], I’d imagine. I’m not as concrete to the idea of a collective lasting forever in the same way. It may have served its purpose already. We will know that soon enough.

00;11;13;10 - 00;11;42;20 Sarah Demeuse Right. So it seems that research is intimately tied to working together with people, reacting to what someone does. It’s not, you go into the Schomburg in Harlem and finding some documents and writing up a report, it seems to be very much and connected to conversation. And then also establishing maybe more connections through visualizing it in space.

00;11;43;17 - 00;12;19;16 Rianna Jade Parker Exactly. It made a big difference. You know, we could have made this graphic map and uploaded it, people reacted very well. Online, we might have get in and zoom… it was very different to be printed out, large scale at a wall in Tate Modern that people could literally touch and then print it and give it away actual printed maps– That’s a very different experience. To do that for six weeks and have that space for us to convene, people did all kinds of events just because we were in residence, we were happy to provide that space, and it was an intentional one. So we all played different roles and did what we could. We didn’t think we would be able to exhibit it somewhere, but now we did, so that was the truth.

00;12;19;26 - 00;12;51;24 Sarah Demeuse Rianna is talking specifically about “We Apologize For the Delay In Your Journey,” a project by the interdisciplinary research collective Thick/er Black Lines, of which Rianna is a founding member. The project centers on a map that identifies connections and networks between Black British women and femme cultural workers. It was presented at Tate between August and September 2017, together with an open co-working space, and it prompted exchanges in print and conversation.

00;12;51;24 - 00;13;34;21 Sarah Demeuse It’s also a very significant move from the digital to the spatial, which in our more traditional environments of museums and whatnot, it’s the other way around. But you’re really native to a different format of discursivity. So that’s that’s really, I think, very, very calling as well. Now, given that we’re talking about also being in residence, the Tate residence was crucial to you. Over here you are as an individual resident. And I wonder what that means for you and to what degree is it important to be working outside of your, say, normal context, whatever that may mean? How do you how do you understand those dynamics?

00;13;35;27 - 00;14;14;26 Rianna Jade Parker Well, this my first residency or really any appointment I’ve gotten in my now 30 years, at least ten years of thinking in and around culture, and mostly for lack of not trying or thinking that it was necessary, since this is a nice residency for it to be a first application to make. What I haven’t been able to do it before, which I’m doing explicitly now, is firstly center myself, as wild as that sounds, everything I do is fairly communal, or at least to a duo which becomes the much bigger and the collective automatically and then we get to think about what I solely want to do, and enjoy everything I do.

00;14;15;07 - 00;15;25;14 Rianna Jade Parker What would I choose to do if I was given that time? And yes, and sitting and thinking and being around some of these people, going to the places they would they would be walking to and in are important. And there were some factors and steps I could never justify in another residency. I just need to sit and think, need to be a bit of a flâneur right now and destroy the window. But with the deepest intention, because it’s something I want to do. So I’m taking it to a different level of seriousness, this is quite a […] in that way. It’s basically super personal and then I go, I’m actually doing this inside of a new but still formal institution. It is deeply personal work. So I’ve been traveling back and forth about my transparency, how much I can share when. So even though I know I’ve formally had nothing to hand over to prove what I’ve done, I know it will be coming out in a long text-form way, but still it continues to change, which I’m okay with. I know I’m going to leave here doing as much as I could, but I could always be more to be done. I’ve removed the pressure from myself. I don’t have anyone to account to apart from myself.

00;15;25;14 - 00;15;31;08 Sarah Demeuse No, you don’t, because also our residency is really not product oriented–

00;15;31;08 - 00;15;31;14 Rianna Jade Parker Exactly.

00;15;31;14 - 00;16;07;05 Sarah Demeuse –say, so whatever happens, happens. Now, there is kind of study line running in parallel at Amant, this theme of “Hearing Voices”. And it’s it’s something that informs the public programs and exhibitions. It has to do with maybe inspiration, some kind of like more supernatural element that might be guiding someone, voices from the archive… I wonder if there are certain voices that you are hearing as you work? There’s clearly inspiration.

00;16;09;09 - 00;16;33;17 Rianna Jade Parker Am I hearing voices? No, not immediately. I mean, I don’t work in a quiet environment. I always have music playing very loudly, and again, being very particular about playing a lot of dub and roots reggae in particular. So that takes over the sonic space for me. I’m hearing a lot of bass. It’s bass, and that’s what I’m feeling in my chest.

00;16;34;16 - 00;16;51;06 Rianna Jade Parker Otherwise, do I read? No. I think I do most things with a lot of noise in the background. When I read, I guess I can hear some of these voices, and they speak to me. But when I’m in the archives, it’s most like I’m standing in an empty room, and I speak to myself, if anything, but with a very heavy soundtrack behind me.

00;16;51;14 - 00;16;56;26 Sarah Demeuse Yeah. Do you? So you actually put on music as well as you’re in the archive.

00;16;57;13 - 00;16;59;05 Rianna Jade Parker Yeah, happily. I don’t think that I’d be able to do it without it.

00;16;59;11 - 00;17;01;01 Sarah Demeuse Are you sometimes dancing in the archive?

00;17;01;06 - 00;17;13;08 Rianna Jade Parker In the archi-(Laughs) Of my home, yes. Maybe there are no other archives I feel that comfortable in. Maybe we’ll see if I start dancing at the National Gallery of Jamaica when I go back this summer, maybe I’ll get that comfortable.

00;17;13;15 - 00;17;40;07 Sarah Demeuse You’ll have to let us know. But lastly, I have a more open-ended invitation, and that is, do you have any questions for Amant? We are, we are a young program learning a lot from our residents. And I just wonder if there’s anything that you feel like you want to ask us. We may not have an answer, but…

00;17;40;08 - 00;18;22;01 Rianna Jade Parker Yeah, there are questions. The answers are fine, not having them, I guess, yeah. It’s nice to hear some of the questions in the meantime. Hmm. I think I’m still– I mostly understand what the […] orientation was to make a very particular institution like this work in a very particular way, but with flexibility. There is only so much you can gauge going forward. And I think transparency is nice going forward, about exactly what this is doing and developing these needs that are quite thorough. And if people do want to know a lot, they can. I feel like the people are far more receptive than a much bigger place could or would be. And that level of openness, I would like to say, shouldn’t change, and that freeness.

00;18;22;09 - 00;18;23;24 Sarah Demeuse Okay.

00;18;23;24 - 00;18;41;24 Rianna Jade Parker This is down to communications, but communications are important. As for the literal aspirations of the places, artists, institutions, I don’t know. I think you’re going to have to– well not have to, but hopefully–but know to adapt as you go along. I don’t know what submissions are going to be in a year or two, but what they should then start to look like.

00;18;42;05 - 00;18;48;05 Rianna Jade Parker So as long as there’s always room for adaption and starting again and starting again.

00;18;48;05 - 00;18;49;03 Sarah Demeuse Yeah, okay.

00;18;49;03 - 00;18;52;13 Rianna Jade Parker There’s nothing wrong with having a burp, but being adaptable.

00;18;52;13 - 00;19;05;09 Sarah Demeuse Being nimble. Don’t forget to stretch! (Rianna laughs) I love that image of you and your two colleagues or friends stretching and then coming up with the idea of a collective.

00;19;05;09 - 00;19;05;21 Rianna Jade Parker Yes.

00;19;06;02 - 00;19;16;27 Rianna Jade Parker At least you went to yoga and had– you really made such learning for us. We were all just chatting. We were like let’s just stretch ourselves and take a walk now around Soho. We just decided in that time.

00;19;18;07 - 00;19;24;04 Sarah Demeuse Great. Keep our bodies present. Something that’s easily forgotten.

00;19;24;04 - 00;19;25;22 Sarah Demeuse Yeah.

00;19;25;22 - 00;19;48;21 Sarah Demeuse Our theme music is composed by Silas, who also recorded the conversations. Sound editing and engineering is by Isaac Silber. Finally, we’re thankful to our artists for letting us into their studios and thought processes and for finding time in your busy schedules. In our next episode, I talk with Isshaq Albarbary. Thanks for listening.

Isshaq Albarbary, Spring 2022

In this conversation, Isshaq unpacks how, to him, art is research. Sarah and Isshaq talk about statelessness, government-issued documents and the language and codes they reproduce. They talk about how living in the US has brought in new references for Isshaq, connecting his own research to aspects prevalent in Latin American colonialism.
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Sarah Demeuse This is Meet the Residents, a series of interviews with Amant Studio & Research residents in which we speak and digress about research, impact of context on artistic processes, serendipity and making community Amant is a nonprofit arts organization and residency in North Brooklyn. Our studios are at 306 Maujer, where we host four artists for three months. One cohort involved, another one in spring.

This is our spring 2022 season. My name is Sarah Demeuse. I’m your host and a man’s head of publications. Welcome Today, I’m in Isshaq Albarbary’s studio. Spring is finally springing, and Isshaq has been with us for almost five months. So Isshaq, thanks for letting me into your studio. Let’s jump right in, shall we? Before coming to our month, where were you spending time?

Isshaq Albarbary Well, I was born and raised in Beit Jibrin, a refugee camp in Bethlehem, in Palestine. But currently I am based in Amsterdam.

Sarah Demeuse Great. And Isshaq, you’ve been with us, actually, for two terms now. I’d be really curious to hear what you came to a with what your project sounded like on paper and what you’ve been working on here. In what way has this experience being here maybe changed things?

Isshaq Albarbary Well, I’ve been very lucky, actually, to stay or this time I mean, my initial proposal was to actually work on ID cards, the stateless I.D. cards, and and and it hasn’t really changed much. I think during my time here in Amant, they just went a bit more specific.

Sarah Demeuse So what are stateless ID cards? Can you just explain it?

Isshaq Albarbary So basically, if you are stateless and let’s say you live just as an example in Holland, then obviously they will get you they will give you a municipal I.D. card. Right. But certain information in regards to nationality and place of birth. The language that the U.S. Obviously, it’s supposedly supposed to be stateless. In my case, they’re not unknown at some point and they use the quote three exits.

Isshaq Albarbary So I you know, my initial proposal was to kind of like look at statecraft that was more interested in the sort of consultation that happens between the Dutch government supposedly with Israel. Right. Since, you know, I’m Palestinian then of course, most likely these are the sort of communication that happens between these political states or powers. But during my time here, I was much more interested in looking actually at the disembodied layers of them

So it’s kind of like, you know, shifted a little bit because then I was more interested in looking at the methodology that you know, for instance, the Dutch state and followed, they say looking at it from the historical expect.

Sarah Demeuse And in and in this case, you’re talking about the methodologies behind changing something from stateless to unknown.

Isshaq Albarbary Well, interestingly, actually, in my case, what they did at first is they wrote Palestine. So after one year when I actually applied for a renewal of my permanent residency, that is when they introduced these two codes, again, for nationality, they wrote and no and for place of birth, they included the three crosses or the three exits. And I think during my time here in Amant, what I was working on is trying to look at how language can conceals the complexity of our knowledge system when they see language, not necessarily just the written language, but also looking at, you know, you know, I see this embedded layers of I.D. card meaning that to look at the ethics, look at moments of silence, look at the history, the politics, subjectivities and so on and so forth, all these sort of elements.

Sarah Demeuse And how do you research those layers? Is there an archival practice? Is it interviews? How do you how do you go about it?

Isshaq Albarbary Different ways. I have to say an important and of course, an archive. So one of the one of the things that have been looking at is the Dutch database system, you know, which is pretty much like a fixed supposedly system. I also look at moments when the Dutch parliaments met to sort of, you know, response to such language because there has been cases of court as well against them because, you know, this language is not necessarily only applied on Palestinians.

Right. So in the case of the Netherlands, you have about 80,000 people who are actually referred to as unknown. And most of these people are not stateless in the first place. You know, they come from, you know, what we call nation states, of course, but they use this language in order because if you are stateless in the Netherlands, then and at some point you have rights, right?

So you know, every stateless had the right to become stateful. Right. But if you are unknown the way they conceived this this the way they define this language is that you have failed to prove what are you comfortable. So it’s kind of like a policy stuck right in place in order to prevent people from rights that states are supposed to give.

[sound of an ice cream truck in the background–they both enjoy it]

Sarah Demeuse That brings me to the question of the New York context, how it may have reshaped some of your research methods or maybe your focus. It was you know, at the beginning you said that initially you were looking at statelessness, but then it became more about your own case with the triple Xs and the unknown. Are there other factors that you feel that this environment has shaped your research.

Isshaq Albarbary And I’m thinking about basically so the way I do my research for example, you know, okay, let me put it this way. So my practice off has always been research, right? So research and art are deeply into the point. And my art generates types of materials that can be used in different ways. I use them to create an artistic format that used to create a for me.

So what matters is that is the art practice that becomes research-based but intertwined with research practice. And the reason why I’m saying this is because of my work. You know, like generally speaking, contextualization and interpretation feed into innovation, which is the narration that I would like to sort of, you know, give to myself and others and and the narration is very much dependent on how one situates or dependent on the finding of the research and how one situates and conceptualize and interpret its finding.

And they and I use this in kind of in a way I employ it in different ways, you know, in, in a publication because so far they have been just, you know, writing a lot. But also in a better display, I use it in conceiving an object I use it in to it really depends of course in the present moment in which I am engaged with and so far here in New York.

I guess one of the are the most positive things it has happened to me that is that it has brought me to different geographies and specifically learning about this whole history of I don’t know to what extent is correct to say Latin America, but the lack of the words to say Latin America. So it gave me this opportunity to communicate.

Right. And pretty much one language, but in different geographies. I come from the Middle East, right? So to look at how the X sort of and exist in Guatemala during the Civil War. Right, because the government uses also this this code and how the U.S. government uses also X in what we call now gender passport. It’s kind of like you to communicate all these sort of like language that the Dutch created, but with other different, you know, realities here in America.

Sarah Demeuse And if I’m not mistaken, there’s also a component of looking back into history quite a while ago, which also kind of connects the Americas now with the Middle East and Arabic culture.

Isshaq Albarbary You’re not mistaken at all. I mean, maybe to think of this connection and situated in my research, of course, I’m looking at that weaponization of culture, how culture is being weaponized and use as espionage as a matter of fact. And of course, the one that is has perfected. This is usually, you know, contemporary states starting from 500 years ago.

Isshaq Albarbary And for me, and specifically in my research, I’m look at I’m looking at like the present moment of what is the present moment. I mean, like the present settler colonial realities that the Palestinians live under, but also in relation to the Iberian peninsula and time. So let’s say it periods from 900 until the 1500s. And I tried to kind of like charts tension of colonialism and and yeah, I mean weaponization of culture. These are the two specific sort of geographies to a large extent that I am really focused on at the moment.

Sarah Demeuse And is there also a component where you become more aware, say, of the Americas and settler colonial dynamics within the continent through engaging and, say, with peers here or with just day to day encounters.

Isshaq Albarbary Individuals? You mean like. Oh, absolutely. I mean, New York is a such a rich place in terms of who’s actually sort of like living here. And that in itself constitutes the great opportunity for me in that like I’ve been able to speak with people and who I have been wanting to speak with in such a long time. Right.

Isshaq Albarbary People who teach in universities, but also walking by different positions in institutions and, you know, researchers, artists, curators, as a matter of fact, lots of institutional directors and stuff. All this has been very, very, very great for my research.

Sarah Demeuse There is a basic question that I always ask everyone, but in a way, we’ve been talking about it all the time: What is research for you? It seems to be all encompassing, but maybe there is there’s something else that you feel like we can add to this. Like, why is it so important that for you artistic practice, kind of that the distinction between artistic practice and research is almost no, that they that they that they are.

Isshaq Albarbary Yeah, like I just said no, you know, for me. Yeah. So that can just sit now for me. Like I’ve always understood art as research, you know, and my engaged with the research and pretty much determines the art form that comes from it. So it’s extremely intertwined you know, and I engage in, you know, trying to figure out a condition, trying to figure out a policy. And I heavily dependend on art to give it some form of, um, not necessarily just like, you know, an adequate visual, you know, but give it some form of can create the meaning and understand uh, from it. Yeah. So research-based is pretty much how I engage.

Sarah Demeuse Um, is there something about the art field that you feel is an exception that this is the place where one should do this type of research?

Isshaq Albarbary I mean, if we accept that art in if we accept that art deals with the everyday life, then that is the field that I’m sort of find myself more suitable. You know, for me, I’m very much interested in this relation between art, science and politics. And that’s why I always say I try to engage the relation between art, statelessness, and so if we say art and politics, another way to say art nerds production and I don’t know, activism, if you like, you know, another way to say art building societies and so on and so forth, you know, so so this is kind of like I feel like, you know, art really gives me the freedom to sort of engage with the conditions and constitute the an understanding of in part understand what is in the first place and then try to kind of create a respond to that and the beauty of it is that it really gives you the freedom to also sort of maneuver through different geographies. So it’s not just in it doesn’t trick me to a specific context as well.

Sarah Demeuse And in that way, is it is it is a kind of how should I say is it is it a necessary condition to kind of do residencies? Because you need to be in different contexts? Is that also part of the practice?

Isshaq Albarbary It’s not like I have done many residencies, but and I think the beauty of of I can speak, of course, about a month residency is that what it did? It truly offered me the time, you know, to set and dove in-depth into my research to try to articulate better questions and try to communicate these questions with other people as well.

So this is the most beneficiary of the residency as well. And besides, of course, it provides some form of financial support, which of course we should not also go blind on. So so in that regard, like the residency especially, that they had the full freedom to sort of like decide how I want to engage with my time. It has been extremely great Yes.

Sarah Demeuse So both context, but also very much time related to money in the end. Yeah. Now, I’m going to jump to a different topic because we we have a theme here that is kind of informing subterranean sleep. Many of the programs that we do and the scuttled hearing voices. Now, hearing voices can be related to kind of a more classical understanding of inspiration, but it’s also about kind of unearthing voices that might be there and not be really in the ether yet. And I wonder if you are hearing any voices, might be irrational ones, might be suppressed ones. I am curious how you how you see it well.

Isshaq Albarbary I’m driven toward the work I do because of I mean, voices is quite interesting word to use, I would say, of course, because of I find myself in in conditions of anger, sadness, pain constantly. But also between all of these conditions, there’s always a human, which is an extremely powerful tool of resistance. Right. So unfortunately, this is the realities in which we live. We live by and basically, but also these voices, of course, they are not just mean because we inherited these voices, but also, you know, we we are born to inherent oppression unfortunately, history and so on and so forth. So at the moment, I say history, fiction, and dark humor is the many voices that I’m dealing with. Did I respond?

Sarah Demeuse No, no, no, it does. And I actually I really appreciate the humor element in it, too. It is. It is it is such an it’s essentially human interaction and and that really.

Isshaq Albarbary It’s very delicate. Yeah. You know, it kind of surface up disrupts and then it leaves. Mm hmm. But the impact of continuing.

Sarah Demeuse My last question is actually not a question. It’s more an invitation for you to ask questions. To Amant. I wonder if you have any.

Isshaq Albarbary Oh, yeah. Extend my residency. Ha ha ha.

I mean, it’s I don’t know, I have questions, but and I looking back at how great it has been to sort of looks to residents, like, in terms of time. Mm hmm. I would definitely strongly advise that they make it, and that makes it a little bit longer, like five months at least, because. So, I mean, you know, to come to New York, you really need the time to sort of, you know, I don’t want to say subtle, but it’s kind of, you know, adjust to what is happening.

Sarah Demeuse Our theme music is composed by Silas, who also recorded the conversations. Sound Editing and engineering is by Isaac Silber, Finally, we’re thankful to our artists for letting us into their studios and thought processes and for finding time in their busy schedules. Thanks for listening.