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| Packer Amilcar Born in 1974 in Santiago, Chile. Lives and works in Brazil. I believe that any human gesture has a political dimension. The question is how it will be deployed, contextualized and appropriated. In that sense art seems to have a privileged position for the elaboration of critical political discourses, since it intends to work on both symbolic and concrete levels, not only shaping the world but also shaping the way we might perceive it. Since the beginning of my art practice, my concerns are on how art might affect the life of human individuals and, even though my research is not directly based on questions that could be straight identified as political, it always focuses on political, social and philosophical issues. Most of my works are what I refer to as actions oriented towards photography and video, since the private scenes only become public by the means of those mediums. Therefore, the actions depicted are only part of the process of the works and always meant to be shown as fragments: still images, videos or video-installations. In that sense, the use of photography and video structures the actions from the very beginning, in a way to make the recordings work not as mere documentations of the events but rather as deliberate choices, ontological displacements of the objects and assumptions of the structural modifications inflicted to categories such as time and space. The actions basically consist on creating situations of subversion and displacement of the common sense “normal” use of objects, my body and architectural spaces. Socio-historical behaviour patterns, as well as word meanings and knowledge structures, tend to function as a second nature to the human being and its surroundings. Clothes become a second skin, furniture and architecture extensions of the body. Those structures not only determine the way one might perceive the world and behave but also reflect power and oppression supra-structures. If, for instance, we think that most of the space orientation references have their genealogy in the human body, as for example left and right, back and front, and how those references spread into language and culture and how this affects our understanding of the world and the everyday life, further beyond space orientation and displacement, we might, at least in the Western world, have associated the right side with the right way or “doxa” or truth, and the left side -most of the time- with deviations, what is wrong and bad. In general, those socio-historical structures prevail on natural physiological needs, instincts and desire setting rigid patterns that govern human everyday life. The relations and situations presented in my research seek to open language and reveal possibilities or alternatives of original or at least more flexible ways to deal with free-will issues linked to language and behaviour.  Download CV |  Untitled, video still #58, 2008 Video #10, 2006 Circuit, 2006 Video #11, 2008 Hifen/Hyphen, 2008 Video #14, 2006 |
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