GDJE SE SVE TEK TREBA DOGODITI / WHERE EVERYTHING IS YET TO HAPPEN ate but also supports progressive critical <strong>and</strong> artistic practices. But it was actually these possible traps that <strong>for</strong>tified our decision to accept the invitation to Banja Luka, <strong>for</strong> it is precisely such complex conditions that enable us once again to test out our own postulates that critical curatorial <strong>and</strong> intellectual practice is one which is founded on the assumption of “radical insecurity” about its own positions, on continued re-examination, acceptance of risks <strong>and</strong> ultimately - a feeling of responsibility. But the future won’t come of its own accord, we must be strong <strong>and</strong> create room <strong>for</strong> it We need a new beginning. We have to start everything all over again. 20
1 An attempt to pronounce the abbreviation of the project places it somewhere in-between two words: “wait” <strong>and</strong> “weight”. 2 The fact that we intentionally appropriate this sentence from the introductory text in the catalogue of our project The Salon of Revolution (HDLU, Zagreb, October, 2008) additionally confirms this thesis. 3 Giorgio Agamben, „On Potentiality“ in: Giorgio Agamben, Potentialities. Collected Essays in Philosophy, ur. Daniel Heller-Roazen, Stan<strong>for</strong>d University Press, 2000 4 Ibid. 5 Hannah Arendt: The Human Condition, University of Chicago Press, 1998 6 Revelation is missing only with criminal <strong>and</strong> benefactor; the first must hide from others, <strong>and</strong> the other must be without self <strong>and</strong> preserve anonymity. Both, according to Arendt, are isolated figures – one against all, <strong>and</strong> the other <strong>for</strong> all people. 7 Ugo Vlaisavljević: Rat kao najveći kulturni događaj - Ka semiotici etnonacionalizma [War as the biggest cultural event – towards a semiotics of ethno-nationalism], Maunagić d.o.o.- Mauna-fe, Sarajevo, 2007 8 After the massacre of Tiananmen on June 4, 1989, many students emigrated <strong>and</strong> went on their fight <strong>for</strong> freedom of speech in the western neo-liberal democracies where freedom of speech is constitutionally guaranteed, where the argument <strong>for</strong> freedom of speech rests precisely on the differentiation of speech from action – according to it, speaking cannot be acquainted with action, with physical conflict, with aggression <strong>and</strong> hence, allegedly, cannot affect the (de)stabilisation of society 9 Jean-Luc Nancy, The Inoperative Community, University of Minnesota Press, 1991 10 Jean-Luc Nancy, Being Singular Plural, St<strong>and</strong><strong>for</strong>d University Press, 2000 11 “You share the impossibility of community <strong>and</strong> in this sharing there is your chance of community. It is the community which cannot send you to death. You might have a voluntary death, that is a possibility, but there is no expectation except this sharing which is not a word or an abstract concept. You can only share because as a community it is impossible to do so. This sounds very vague, it sounds like nothing compared to all these big promises we have about what will happen if we have community, but this vagueness is, I think, worthwhile to explore”, www.egs.edu/faculty/nancy/nancy-roundtable-discussion2001.html 12 Jean-Luc Nancy, „Eulogy <strong>for</strong> the Mêlé“, in Being Singular Plural, St<strong>and</strong><strong>for</strong>d University Press, 2000 13 Breaking up the homogeneity of identity offered by Nancy’s being singular plural, or Agamben’s whatever singularity is a transgression of the existing order of things: ”[w]hat the State cannot tolerate in any way, however, is that the singularities <strong>for</strong>m a community without affirming an identity, that humans co-belong without any representable condition of belonging (even in the <strong>for</strong>m of a simple presupposition)…For the State, there<strong>for</strong>e, what is important is never singularity as such, but only its inclusion in some identity, whatever identity (but the possibility of the whatever itself being taken up without an identity is a threat the State cannot come to terms with)”, quoted in: Suzana Milevska, „The Phantasm(s) of Belonging: Belonging without Having Something in Common“, Volksgarten Politics of Belonging. Ed. by Adam Budak, Peter Pakesch, Katia Schurl. Kunsthaus Graz am L<strong>and</strong>esmuseum Joanneum, 2008 14 Asim Mujkić: “Ideološki problemi konsocijacijske demokratije u Bosni i Hercegovini” [Ideological problems of consociationist democracy in Bosnia-Herzegovina], Odjek, spring, 2008. 15 Ahmad Beydoun: “Civili, njihove zajednice i država u ratu kao društveni system u Libanonu” [Civilians, their communities <strong>and</strong> the country in war as the social system in Lebanon], Status, no.12, 2007. 16 Jasmina Husanović: “Politika je umjetnost (ne)mogućega? O ustavnoj re<strong>for</strong>mi u BiH” [Politics is the art of the (im)possible? On constitutional change in BH], supplement to the journal Dani o ustavnim re<strong>for</strong>mama u BiH, May 2004. 17 Ibid. 18 Alain Badiou, „Fifteen Theses on Contemporary Art, lecture held on December 4 2003 in the Drawing Center in New York; the parts cited here are taken from: www.16beavergroup.org/journalisms/archives/000633.php 19 The work Untitled is takes the <strong>for</strong>m of a series of billboards in public space. Alain Badiou, op.cit. 20 I<strong>van</strong> Grubanov, The Speech in front of the National Parliament, per<strong>for</strong>mance, Belgrade, 2006. GDJE SE SVE TEK TREBA DOGODITI / WHERE EVERYTHING IS YET TO HAPPEN
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councils set up by the Nazis), she
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ously most often about the sufferin
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the beginning of a possible archive
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festa7 seeks to start unpacking thi
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Naime, u poljsko-hrvatskom, a zasig
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Danas Poljaci žive u etnički čis
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Yael Bartana Mary Koszmary (Noćne
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A.C.A.B. Multimedijalna instalacija
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Lutz Becker Kino beleške, Film 29
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Biografije / Biographies A.C.A.B. j
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Foto dokumentacija / Photo document