through europe

Over the last year my artistic practice has involved inserting myself into various artistic and institutional settings, performing the role of a therapist by taking participants to a separate room and asking them to describe the sensations they experience in their body. The question is simple enough, and when repeated and answered thoughtfully both the person asking and answering the question can enter quickly into a trance-like state. The activity is derived from a therapeutic practice called Self Regulation Therapy (SRT), a technique used in the treatment of anxiety and Post Traumatic Stress Disorder.

I made many attempts to render the activity visible, to exhibit it. In my various efforts I encountered a number of sub-texts, which for an activity primarily concerned with language’s effects on the body, makes a great deal of sense both linguistically and practically. I am continually surprised by the degree of overlap between linguistic, physical and emotional experience, things that are generally thought to function independently of one another.

I do set my bow in the cloud, and it shall be for a token of a covenant between me and the Earth

Genesis 9.13 King James Bible

Most types of environmentalists – environmental campaigners, ecologists, so-called ‘light greens’ and ‘deep greens’ – attract hostility, particularly from climate change conspiracists who label ‘believers’ as eco-fanatics. There is a general sense from the non-ecologically inclined that environmentalism is a new religion – and is therefore worthy of deep suspicion from religious persons and atheists alike. My own personal experiences of environmentalism suggest that there is indeed a religious undercurrent to modern environmental thought, but that this is more complicated than simply being ‘fanatical’ or a ‘believer’. Instead I would contend that Protestant – and Puritan – ethics have become distilled within new strands of environmentalism, in particular under the label of ‘neogreens’. Rather than debunking this as a negative force, I think examining just how this modern-day incarnation is manifested is perhaps more productive.

Sabato 18 agosto avrebbe dovuto essere la seconda giornata delle nostre vacanze per me e Giustina, la mia compagna.
Assieme ad altre persone, ci si è organizzati per fare una passeggiata in Clarea: un pò per immergersi in quei magnifici boschi, un pò per osservare a distanza di sicurezza gli animali chiusi dentro lo zoo chiamato cantiere.
Molti partono a piedi dal campeggio, mentre tre auto partono per prendere il sentiero che prende avvio da Giaglione.
Lungo la strada, passando per Susa, l'ultima vettura della nostra micro-carovana viene fermata per un controllo: forse la più visibile tra le tre, se non altro per i suoi componenti. Tutti giovani e abbigliati in maniera comoda, mentre nelle due auto davanti c'erano bambini e chi non è più troppo giovane anagraficamente.
Decidiamo comunque di fermarci, a portare solidarietà ed accertarsi che non avvenga nulla di anomalo. La regola è sempre quella: si parte e si torna assieme.
Sembra che stia andando tutto regolare: non c'è nulla da segnalare nei loro confronti, e come di prassi chiedono i documenti anche a noi che ci siamo avvicinati.
"Due minuti e finisce tutto". Parole del maresciallo dei Carabinieri che ci aveva fermato.
Ma purtroppo il mio documento fa perdere troppi minuti.