29.LEONIDOU 25 28.GIATRAKOU 10 27.IERA ODOS 28 26.DANIHL PROFITOU 18 25.SALAMINOS 72 24.PARAMITHIAS 6 20.IASONOS 45 21.IASONOS 47 22.PERDIKA 8 23.GIATRAKOU 28 12.KERAMEIKOU 28 13.KOLONOU 29 14.LEONIDOU 11 16.DELIGIORGI 43 19.IASONOS 26 18.LEONIDOU 26 15.LEONIDOU 9 17.LEONIDOU 15 11.KERAMEIKOU 32 10.KERAMEIKOU 43 09.KERAMEIKOU 51 08.AGISILAOU 92 07.KERAMEIKOU 73 06.THERMOPYLON 23 05.THERMOPYLON 27 04.LEONIDOU & MYLLEROU 03.LEONIDOU 38 02.LEONIDOU 36 01.GIATRAKOU 2, INFO POINT
Petra Feriancova, Creator 2008, New Breeds 1948-1962, From Oskar Ferianc´s Archive 2008 76 b/w original photographs variable dimensions

Petra Feriancova, Creator 2008, New Breeds 1948-1962, From Oskar Ferianc´s Archive 2008 76 b/w original photographs variable dimensions

Cyril Blazo, Still Life, 1999, paper collage, 14,5x14,5cm

Cyril Blazo, Still Life, 1999, paper collage, 14,5×14,5cm

Radu Comsa, study for kaleidoscope (envisioning apparatus), 2011 oil on canvas, wood, mirror, tape, coloured bands, variable dimensions: canvas 255x172cm, optical instrument 100x37x32cm

Radu Comsa, study for kaleidoscope (envisioning apparatus), 2011 oil on canvas, wood, mirror, tape, coloured bands, variable dimensions: canvas 255x172cm, optical instrument 100x37x32cm

Milena Dopitova, Next time at your place 2010 objects, wood, elastic bands variable dimensions

Milena Dopitova, Next time at your place 2010 objects, wood, elastic bands variable dimensions

_David Raymond Conroy, Sometimes I wish I could just disappear, 2009-2010, 50 eBay images

14
ARTISTS

Cyril Blažo, Radu Comsa, David Raymond Conroy, Milena Dopitová, Petra Feriancová

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AMT project
Collector

“Often shall you meet in Paris some Pons, some Elie Magus, dressed badly enough, with his face turned from the rising sun … apparently heeding nothing, conscious of nothing, paying no attention to shop-windows nor to fair passers-by, walking at random, so to speak, with nothing in his pockets, and to all appearance an equally empty head. Do you ask to what Parisian tribe this manner of man belongs? He is a collector, a millionaire, one of the most impassioned souls upon earth.”

This is how Balzac describes his protagonist in his novel Le Cousin Pons.

Every collection is the result of an effort to create a certain kind of system, a system that I would perhaps best describe as unique, because it is very much affected by subjectivity of the self and the choices made by the collector – an individual.

Walter Benjamin calls this system “a historical system”:

“While trying to endeavor a certain kind of completeness, collecting strives to overcome plain irrationality of the existence of an object by classifying it into a new historical system – a collection – created for this sole purpose.”

Benjamin does not dismiss the subjective origin by calling the system “historical”, rather he acknowledges the subjectivity of the individual, who is able to build up a collection and is thus able to create history.

The basic characteristic of a collection is the formation of a theme for its own time. Meaning that a collection, by itself, creates its own time as well as a new, previously mentioned, subjective structure of history. History by default is defined as a structure of events and their consequences – a retrospective.

A collector begins to create his collection, whose formation starts to have a meaning only once it has been repetitively enacted. Repetition or the need to reiterate is a psychological moment. I would like to compare the characteristic of this moment to Søren Kierkegaard’s meaning of repetition. With repetition one develops a certain kind of certainty, thus the feeling of insecurity, fear and anxiety caused by the unknown subsides to a certain extent. Repetition can also lead torecalling moments, reminiscing, an attempt to stop the time.

The initiation and the categorization of a collection happens over time, retrospectively. The classification of “the initiation or the beginning” is given later, after the fact. The theorist Mieke Bal identifies the beginning of collecting as an initial blindness – an absence of seeing – which is essential for the sake of the process. She sets this theory on the example of her friend: “Collecting reaches its purpose when the outcome of a shopping spree becomes a meaningful series. That is the moment when a confident narrator begins to ‘narrate’ her or his story, setting semiotics for the story of identity, history and circumstance.”

If we identify ourselves with this theory of story narration, we should also ask for the motivation or the incentive that drives the collector to “continue his recounting”. The answer to this can be Pearce’s definition, in which she appears to summarize the abovementioned need to collect, and the necessity to project one’s own story, one’s own personal history. “The potential spirituality of objects is one of its most intense characteristic, although it can be vague and perhaps inapprehensible. Objects float in our imagination, constantly embodying ourselves and expressing our life stories.”

Pearce suggests that the desire to collect is an indispensable need, an urgency that is our own. She then names sixteen different possibilities for motivation, out of which only one is universal and particular to each and every one of us, regardless of our cultural background or economic status. It is the desire for immortality. This longing for eternal life is something I consider to be the most essential enticement, and an impetus that leads us to create. To create a collection but also to create generally.
Petra Feriancová

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