TY - GEN A1 - Sidjimovska, Ivana T1 - Out of the Periphery. Museum of Solidarity N2 - The artistic research work is concerned with webs of transnational artistic solidarity, especially those ingrained in the Nonaligned Movement (NAM), which embraced differences and united them in a common anti-imperialist and anti-colonial fight. Taking the museum as an artefact of historically situated solidarity, the project examines the instruments of transnational art solidarity for conceiving, developing and implementing decolonial cultural practices today. The main research question regards thinking about whether and how the emancipatory potential of the transnational art solidarity can be extracted, recuperated and translated when dealing with present issues of cultural decolonisation. Three museums founded on the bases of international solidarity and donations of artworks form the case study. Consequently, the research findings are systematised in three discourses: The Autonomous Museum; The Decolonial Museum; and The Museum in Exile. N2 - Die künstlerische Forschungsarbeit befasst sich mit den Netzwerken der transnationalen künstlerischen Solidarität, insbesondere denen, die zwischen den Ländern des Globalen Südens zwischen den 1960er und den 1980er entstanden sind. Ausgehend von dem Museum als einem Artefakt historisch verankerter Solidarität untersucht das Projekt die Instrumente der transnationalen Kunstsolidarität für die Konzeption, Entwicklung und Umsetzung dekolonialer kultureller Praktiken heute. Die Hauptforschungsfrage besteht darin, ob und wie das emanzipatorische Potenzial der transnationalen Kunstsolidarität für die Auseinandersetzung mit aktuellen Fragen der kulturellen Dekolonisierung genutzt, zurückgewonnen und übersetzt werden kann. Drei Museen, die auf der Grundlage von Schenkungen von Kunstwerken gegründet wurden, bilden die Fallstudie. Folglich werden die Forschungsergebnisse in drei Diskursen systematisiert: Das autonome Museum, das dekoloniale Museum und das Museum im Exil. KW - Kunst KW - art solidarity KW - museum KW - decolonisation KW - Nonaligned Movement KW - Humboldt Forum KW - Museum KW - Entkolonialisierung KW - Bündnisfreiheit Y1 - 2023 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:gbv:wim2-20230228-49021 SP - 13 EP - 98 ER - TY - THES A1 - Dief, Shaima T1 - Ancient Egyptian Hybrid Deities in Visual Form as Mediator in Cultural Transmission N2 - The most fundamental understating of hybridization methodology takes the form of stable but dynamic notions, accumulated over time in the memory of individuals. Schematized and abstracted, the hybrids representation needs to be reproduced and reused in order to reconstruct and bring back other memories. Reinvented, or reused hybrids can support getting access to social, traditional, religious understanding of nations. In this manner, they take the form of the messenger / the mediator an innate, equivalent to the use of mental places in the art of memory. We remember mythology in order to remember other things. From individual memory perspective, or group collective memory, the act of recollection is assumed to be an individual act, biologically based in the brain, but by definition conditioned by social collectives. Following Halbwachs, this thesis does not recognize a dichotomy between individual and collective memory as two different types of remembering. Conversely, the collective is thought of as inherent to individual thought, questioning perspectives that regard individual recollection as isolated from social settings. The individual places himself in relation to the group and makes use of the collective frameworks of thought when he localizes and reconstructs the past, whether in private or in social settings. The frameworks of social relations, of time, and of space are constructs originating in social interaction and distributed in the memory of the group members. The individual has his own perspective on the collective frameworks of the group, and the group’s collective frameworks can be regarded as a common denominator of the individual outlooks on the framework. In acts of remembering, the individual may actualize the depicted symbols in memory, but he could also employ precepts from the environment. The latter have been referred to as material or external frameworks of memory, suggesting their similar role as catalysts for processes of remembrance such as that of the hybrids in my paintings. It is only with reference to the hybrids, who work as messengers / mediators with a dual nature, that communicate between the past and the present, the internal and external space, that individual memory and group memory is in focus. The exhibition at the Egyptian museum in Leipzig is my practical method to create a communicative memory, using hybrids as mediators in cultural transimission, as when the act refers to informal and everyday situations in which group members informally search for the past, it takes place in the communicative 162 memory. As explained in chapter one, the exhibition at the Egyptian museum in Leipzig is an act of remembering in search for the past with support of my paintings, which then can considered as part of the cultural memory. In addition to the theoretical framework summarized above, I have applied my hypothesis practically in the form of the public exhibition, and shared the methodology with public audience from Cairo / Egypt and Leipzig / German in the form of visual art workshops and open discussions. I have also suggested an analyzed description of the meaning of hybrids in my artwork as mediators and messengers for the purpose of cultural transmission, as well as in relation to other artists’ work and use of a similar concept. By using my hybrid creatures in my visual artwork, I am creating a bridge, mediators to represent both the past and the present, what we remember of the past, and how we understand the past. It is as explained in chapter two; that the hybridization methodology in terms of double membership represented in different cultures –Cairo / Egypt and Leipzig / Germany- can provide a framework which allows artistic discussions and could be individually interpreted, so individual cultures / individual memory can become transparent without losing their identities and turn into communicative memory. This transmission through the hybridization theoretical approech was explicitly clarified with the support of Krämer’s hypothesis. The practical attempt was examined by creating a relationship between the witness –me as an artist– and the audience –the exhibition visitors–, to cross space and time, not to bridge differences, rather to represent the contrasts transparently. The Kin-making proposition is adopted by many academics and scholars in modern society and theoretical research; the topic was represented in the roots of the ancient Egyptian mindset and supported theoretically by similar understandings such as Haraway’s definition of kin-making. The practical implementation of kin- making can be observed in many of my artwork and was analyzed visually and artistically in chapter three. My practical project outcome tested success by using hybrids in my paintings as mediators, it opened a communicative artistic discussion. This methodology gave a possible path of communication through paintings / visual analyses, and offered relativity through image self-interpretation. KW - Kollektives Gedächtnis KW - Kunst KW - Cultural memory KW - Communicative memory KW - Hybridization KW - Visual Art Y1 - 2023 U6 - http://nbn-resolving.de/urn/resolver.pl?urn:nbn:de:gbv:wim2-20230220-49337 ER -