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The Gestural Dimension of Artistic Practice: Performance, Politics and Responsibility in Zoitsa Noriega’s Installation-Performance Daphne

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Violence and Resistance, Art and Politics in Colombia
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Abstract

The relevance of art for thinking about the problem of responsibility, and how it articulates a certain knowledge that springs out from the body, is one of the main problems at stake in Zoitsa Noriega’s installation-performance Daphne (Fig. 1), a project developed from 2014 to 2016 with the collaboration of the artist Jaime Guzman, who worked in the video production, and the musician Federico Demmer, who composed and performed live the music for the piece. This work is a “response” to the abhorrent death of Rosa Elvira Cely, a woman brutally attacked, sexually abused and killed in Bogotá in 2012, whose death became a symbol of violence against women in Colombia and inspired a law, the law 1761 from 2015, that declared femicide a crime. Noriega’s piece elicits a deconstruction of gender violence, and the way in which such violence involves a sort of silencing of the lived body, that is, of the body conceived primordially as a power of expression, as openness to the world and, ultimately, as the affirmation or manifestation of a singular, unalienable perspective, that is, the perspective of a political identity, for instance, the political identity of women. Indeed, insofar as the lived body is both a visible thing and the primordial means of expression of one’s singular stance in the world, the “invisible” background that grants meaning to existence, it has an ambiguous character and is both subjective and objective, the testimony and negation of the singularity of existence.

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Notes

  1. 1.

    Zoitsa Noriega Silva is an interdisciplinary artist and professor at the School of Arts at Universidad Nacional de Colombia. Jaime Guzman is an independent audio-visual artist from Colombia. Federico Demmer is a musician, a specialist in contemporary music, percussion and a professor at the School of Arts at the Universidad Nacional de Colombia. Daphne was developed thanks to the support of the School of Arts from the Universidad Nacional de Colombia in Bogotá. This work has been exhibited in the following settings: Collective exhibition, Centro Cultural Carmen Jiménez, Granada, España, 2019, Bienalsur 2019, Centro Cultural de Córdoba, Argentina, 2019. ‘Todo lo tengo todo me falta’, selección ARTECÁMARA, ARTBO, 2018. Individual Exhibition, Fundación Gilberto Alzate Avendaño, 2018. ‘Paisaje en Obra’, Collective exhibition, Museo de Bogotá, 2016–2017. Pliegues y despliegues, 4a. Plataforma Internacional de Artes Vivas, Mapa Teatro, 2017. Collective Exhibition, Auditorio Ángela Guzmán, Universidad Nacional de Colombia, 2016. For more information about the work: https://www.zoitsanoriega.com/dafne/

  2. 2.

    Rosa Elvira Cely was a 35-year-old woman, the single mother of a 12-year-old girl, who worked as a street vendor to support herself and her family, and was studying at night school in order to get her high school diploma. She was the victim of an atrocious rape and murder committed by one of her classmates during the night of Wednesday May 23, 2012. The brutality of this crime gave rise to a national clamor against gender violence, for Rosa Elvira was raped, stabbed, and impaled with tree branches, and then left abandoned in the woods of Bogota National Park. The context in which Colombian law against femicide was established and its relation to the crime against Rosa Elvira Cely are summarized in the following governmental website: http://es.presidencia.gov.co/columnas/presidencia/la-ley-rosa-elvira-cely.

  3. 3.

    Here I take as a point of departure Heidegger’s phenomenological distinction between the lived body [Leib] and the body object [Körper], as it is developed, for instance, in the Zollikon Seminars (Heidegger, 2001, 86) and its resonances with Merleau-Ponty’s approach to the body as a power of expression and perception in the Phenomenology of Perception (2012). I consider that the lived body may be the expression of a political identity on the basis of Linda Martin Alcoff’s reading of Merleau-Ponty’s habitual body: ‘Merleau-Ponty is mainly discussing motor habits of perception and movement used in performing various operations such as driving or typing, but the concept can easily be applied to postural attitudes and modes of perception taken in interactions with others whose identities are marked by gender, race, age, and so on’ (2006, 184).

  4. 4.

    In this regard, Derrida remarks that ‘we would need to make new inroads into thinking concerning the body, without dissociating the registers of discourse (thought, philosophy, the bio-genetico-psychoanalytic sciences, phylo- and ontogenesis), in order to one day come closer to what makes us tremble or what makes us cry’ (1995, 55).

  5. 5.

    As the artist herself remarks in an article written about Daphne, her decision of delving into the questions of this work was triggered by an intimate bodily experience of the pain Rosa Elvira may have suffered (Noriega Silva, 38).

  6. 6.

    As Noriega suggests (37), in the subtext of the mythological representations of nymphs such as Daphne, they are taken as expressions of living forces that shall be appeased, dominated or exterminated, forces that include the very materiality of the feminine body.

  7. 7.

    In this context, one might say that women experience a sense of identity based on their “linked fate”, which does not suppose an essentialism, as Alcoff has shown in her analysis of racial identity (2006, 244).

  8. 8.

    Thus, Noriega’s work can be seen as an effort to give a proper expression to the feminine body, an expression that asserts the importance of women’s own voice and position in relation to the problem of femicide, a problem that, as Andrea Giunta suggests, in the last decade has become a cardinal issue in the feminist agenda: ‘The figure of femicide and violence against women’s bodies and psyche is taking on unprecedented public status and generalisation’ (2018, np.).

  9. 9.

    I put the word “spectators” in quotation marks because, as Noriega remarks (48), the spectators of the performance were not mere spectators, but active participants in the event. They somehow tried to console, protect and support her, and their gestures also manifested a solemn respect for Rosa Elvira.

  10. 10.

    Here, I would like to thank again Federico Demmer, composer of the music for Daphne, for sharing with me his thoughtful considerations about the articulation of the music with the other dimensions of the performance.

  11. 11.

    In this regard, what Alcoff has said about the legal perspective on sexual violations resonates with the way this problem is addressed in Daphne: ‘it is a mistake to designate the legal arena as the principal site for redressing the problem of sexual violations. The aim of courts is to establish individual culpability, while advocates, scholars, and victims and their supporters are more often interested in social change, analysis, and understanding’ (2018, 14).

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Correspondence to Gustavo Gómez Pérez .

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Gómez Pérez, G. (2023). The Gestural Dimension of Artistic Practice: Performance, Politics and Responsibility in Zoitsa Noriega’s Installation-Performance Daphne. In: Zepke, S., Alvarado Castillo, N. (eds) Violence and Resistance, Art and Politics in Colombia. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-10326-1_13

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