F I E S T A F O R S U R V I V A L ! L O N G L I V E T H E A N I M A L !
FEAST OF FICTIONS is a fantasy in which parallel narratives of bonding and spontaneous antidotes to the issue of civilities are shaken out, beaten with sweat, salt, tasted, ingested and welded into a sloppy and delicious mezcla of animalas hominum’s contemporary evolution.
/fēˈestə/ The act of fiesta gathers people to venerate a shared value, often manifested symbolically. It as an instrument for conviviality, creating a platform for the identification as a culture-part that temporarily suspends time and labor. The nature of fiesta is that is an event that exists outside of the civility of progress, revering a quality of time that is experiential rather than measured. The nature of fiesta is that it levels + melts social hierarchies, emphasizes intimacy and strengthens bonds between individuals. The nature of fiesta is that it is a collective fiction, where the capacity to alter it’s trajectory and employ improvisation belongs to every participant, as they work through symbolic solutions.
FoF stands for the human as animal, the corporeal as genius, revelry as method (to preserve cultural agency/survival)). This interstice is opened in order to reclaim ownership over time/space/body/ relationship, and away from civil attempts to restrict access to cultural agency. Feast of Fiction is an invitation to delay civil compromises, as well as interrupting critical mind with critical body in improvisatory dynamicism. It is an interstice where rules are broken, rules are made, and a bit of the savage-fantastic leaks into reality.
This project employs field research from fiestas, bailes, nightlcubs, salons, parques in Mexico City in combination with biological, psychological, sociological discourses around conviviality + innovation within living organisms (mainly human animal).
FoF as an interstice lying outside the civil framework, providing a feast of opportunity for cultural evolution. The necessity of conviviality and improvisation for survival is an ancient part of our species: the hunt.
The game of the hunt for human was a collective event in which improvisational problem solving was an evolutionary adaptation to procuring food. Due to the communal nature of the game, the hunt aided in augmenting emotional life and social intelligence. “Improvisation as the trading of sounds/ideas in social communication, an evolutionary advantage, this type of bonding is not abstract but emotionally cognitive.(Asma)“ The Modern Fiesta is The Ancient Hunt, It is for conviviality, survival, contemporary evolution.
FoF is a symbolic veneration of the critical corporeality: the emotionally cognitive animal body as a capable mechanism for intuitive problem solving. It emphasizes reality as a multidirectional flow of ‘agencies, relating and time (Harraway)’, therefore using an experiential perspective emphasizing the importance of the question instead of pre-constituted solutions. With critical corporealities, the act of bonding ‘non harmonious agencies and ways of living that are accountable to both their disparate inherited histories and to their barely possible but necessary joining of futures(Harraway)’is made possible.
In engaging emotionally cognitive animal body through improvisatory solution with ‘non-harmonious agencies’ human animal is able to alleviate unfit/obsolete pre-constitutions imposed by civility (Isolating boundaries, finite-orientated planning, critical mind/verbality as king/queen) and figure into a fiction which reformulates reality (emotion are king/queen, body synchronization/motor stimulation, wandering time, dynamicity in constitutes). These critical corporealities in the act of fiesta, engage an emotional transfer augmenting the force of attraction between the impossible, a soft combat of conviviality against the not-so-subtle pushes from the tainted waters of civil nightmare.
Critical body is acting through the emotional intuitive state of the body/ a movement away from over-utilizing critical thinking/language/facts as the primary method of moving through the world, working through solutions. using improvisation/imagination/the body that you have in order to move through the world and work through solutions. Emotion instead of thought, body instead of mind. Not nulling the latter, but instead acting through a dialogue of action to emphasis use our whole body intelligence.
Quien dio el mejor bocado? Donde encuentras animales hominum? Con que sonaste a noche? Que memoria se levanta? Como te gusta que te toquen? Que sabor queda en tu lengua?
Special thanks to all collaborators engaged in this research: Baltazar Peña Ríos, Convivio Oaxaca, Danny Mutamasick, Deliry Sánchez, Frontera 115, Diego Beyró, Heather LS Brumund,Lisa Giordano, Pandeo DF.
Asma, S. T. (2017). The Evolution of Imagination. The University of Chicago Press. Haraway, D. J. (2015). The Companion Species Manifesto: Dogs, People, and Significant Otherness. Chicago: Prickly Paradigm Press. Kingsnorth, P., & Hine, D. (2009). Uncivilization (Rep.). Oxford: The Dark Mountain Project. Sumpter, D. (2006). The Principles of Collective Animal Behavior. Philisophical Translations.