Open Access

Das im Rahmen psychosomatischer und neurologischer Grundlagenforschung an der Uniklinik Heidelberg entwickelte Experimentalsystem der „zweigriffigen Baumsäge“ kann als bio-kybernetisches Experimentalsystem erster Stunde bezeichnet werden. Der Psychosomatiker und Philosoph Martin Dornberg und der Medienkünstler Daniel Fetzner diskutieren in einem Gespräch Kontexte und Folgen der um den Heidelberger Psychosomatiker Victor v. Weizsäcker in den 1940/1950er Jahren durchgeführten medizinischen Experimente in den Bereichen von Medizin und Psychotherapie einerseits, aber auch in den Technik- und Medienwissenschaften, der Kybernetik und der Medienkunst. Herausgearbeitet werden Querbezüge zu den von den Autoren durchgeführten künstlerisch-philosophischen Forschungen in Form von Installationen, Performances und interaktiven Webdokumentationen.

The artistic research cycle DE\GLOBALIZE is a media ecological search movement for the terrestrial. After examining matters of fact in India (2014-18), matters of concern in Egypt (2016-2019) and matters of care in the Upper Rhine (2018-22), the focus turns toward matters of violence in the Congo (2022). From matter to mater, mother-earth, the garden to exploitation. From science, water and climate to migration, oppression and extermination. The long-term research is accessible through interactive web documentation. The platform serves as a continuous media-archaeological archive for a speculative ethnography. The relational structure of the videographic essay is enabling the forensic processing of single documents in the sense of the actor-network theory. The subject of the presentation at IFM is a field trip to the Congo planned for March 2022, which will focus on the ambivalence of violence and care in collaboration with local artists. The field trip is based on the postcolonial reflection luderitzcargo by the author from 1996, in which a freight container was transformed into a translocal cinema in Namibia. Through the journey to Congo, a group of media artists, a psychotherapist, a theater dramaturg, a filmmaker and a philosopher intend to explore the political, technological and psycho-geographic borders. By artistic interventions with locals, we want to interfere with relational string figures as part of the new Earth Politics. They are focusing on the displaced consumption of resources which are hard-fought and guarantee prosperity in the global north. The so-called ghost acreages are repressed and justified as part of a civilizational mission. With this trip, we want to confront our self-lies with the ones of our hosts. We want to confront ourselves with the foreign, the dark and the displaced ghosts within ourselves. In the presentation at the #IFM2022 Conference, the platform DE\GLOBALIZE will be problematized itself as an example of epistemic violence for the ethnographic memory of (Western) knowledge. We are not the missionaries but the perplexed travellers. In our search movement, we are dealing with psychoanalysis, video, performance and trance. As disoriented white men we try the reversal of Black Skin and White Mask by Franz Fanon without blackfacing. We will not only care about the sensitivity of our skin but that of our g/hosts and the one of mother earth.

In the past decades, developments in the fields of medicine, new media, and biotechnologies challenged many representations and practices, questioning the understanding of our corporeal limits. Using concrete examples from literary fiction, media studies, philosophy, performance arts, and social sciences, this collection underlines how bodily models and transformations, thought until recently to be only fictional products, have become a part of our reality. The essays provide a spectrum of perspectives on how the body emerges as a transitional environment between fictional and factual elements, a process understood as faction.

Die Infragestellung des Menschen findet für uns gerade durch die kleinen Tiere statt. Ameisen, Wespen, Parasiten. Wie generieren sie ihre Umweltbezüge? Wie kommunizieren sie miteinander? Wie sind »soziale Tierarten« sozial? Wie konturiert sich unsere Empathie in Tiere, die nicht Säugetiere oder Haustiere sind? Und wie geschehen Begegnungen mit ihnen, Sorge für sie? Welche Übertragungen nehmen wir auf sie vor – etwa wenn wir anthropomorph von Ameisenköniginnen und Arbeiterinnen sprechen? In wie weit nützt objektivierende Forschung doch auch immer Übertragungen, ein »Von sich auf Andere schließen«? In wie weit nutzen wir dabei Mit-Gefühl? Und in wie weit zerstören manche Arten von Forschungen gerade dieses?