Starting from the success of the project “Forgotten Architecture” and reaching back to the roots of her research, this conversation with Bianca Felicori explores the key points of her work, situated at the intersection of architecture, art, and life. Embracing the radical legacy, her practice becomes a medium of inquiry and intervention for the present time, connecting architecture with social and cultural issues.
Bianca Felicori (Bologna, 1994) is an architect and researcher active between Milan, Paris, and Brussels, where she obtained her PhD by investigating the convergence between artistic and architectural research in the 1960s and 1970s across Europe and America. Throughout her career, she has curated independent projects and collaborates with brands and institutions as a moderator and author.
In 2019 you founded Forgotten Architecture, a project aimed at rehabilitating and sharing 20th-century architectural works that were left out of the institutional writing of architectural history and its great masters. Born as a Facebook page, it quickly created a phenomenon of collective research, open to anyone who wished to contribute projects, images, or photographs; fundamental is its premise as an open-source space for a possible bottom-up form of valorization and preservation. Do you believe there is a need for greater horizontal integration within architectural culture to allow the discipline to generate reflections beyond its more restricted circle? Absolutely yes, it is a fundamental aspect. Years after its launch, what I can say I’ve understood with Forgotten Architecture is that, in order to avoid widespread ignorance about architectural culture ‒ or for it to be reduced to an elite audience ‒ it is necessary to update the tools through which the history of architecture is discussed and disseminated. This doesn’t mean diminishing it, but rather providing the right information to as wide an audience as possible, so that recurring trends ‒ such as Brutalism or Minimalism ‒ can also be understood by people who don’t necessarily need to know the history of these neologisms, which in fact don’t really exist, but are overused in magazine headlines, from Corriere to AD. In my opinion, all useful means of talking about the history of architecture should be increasingly explored with proper scientific accuracy, translating the information at our disposal into something accessible to everyone with equal awareness. However, this path is not entirely simple, just as it is not psychologically easy for those who carry forward this struggle: for instance, I have often been labeled an influencer and have had to face sometimes very misogynistic attacks. Having a voice in this field requires a great deal of energy and remarkable resilience.
Forgotten Architecture later took the form of an editorial project that you curated yourself, materializing in the publication of the book of the same name in 2022 (NERO), followed by an expanded second edition in 2024. Within the framework of what can be defined as a participatory archive, accessible in its online dimension, what curatorial criteria guided the selection of the architectures included in the book? For me it has always been very interesting to translate a digital archive into the most traditional form and medium possible: the book. This question about structure is therefore extremely important because it represents one of the most enjoyable parts of producing Forgotten Architecture: it wasn’t easy to figure out how to structure it, but now that several years have passed since the first edition, I can say I still like how I set it up. Basically, the book was divided into chapters, each dedicated to one of the most recurring categories in the Facebook group; this led me to reflect on the years that were most prominent, namely the post-World War II period, particularly between the 1950s and the 1970s. Then, I assigned each chapter to authors whom I knew were interested in a specific theme; in many cases I didn’t know them beforehand and met them precisely for this book. They selected the projects that serve as appendices to each chapter, although I would say I selected most of them myself. To convey the idea of a group and open source ‒ as you rightly defined it ‒ each project includes a set of information, and the captions list the names of the people who selected and posted them in the Facebook group. For me, this was ‒ and still is ‒ the best way to convey the horizontality of the project. I am now thinking of producing a second book; the approach will certainly be different, but I will try to maintain this horizontal orientation as much as possible.
THE PROJECT FORGOTTEN ARCHITECTURE
The expression Forgotten Architecture reveals the intention to address forgotten architectural works. However, this rehabilitation does not follow institutional criteria of cataloguing and historical memory, but aims instead to build a participatory archive, in which works are welcomed as opportunities for new forms of action. Forgotten Architecture shifts the perspective away from traditional archival logic and creates a living ground for dialogue between past and present: in what way can this model of archive interact with contemporary practice? To answer this, I would start from the name itself, which is deliberately ambiguous. It can be interpreted in different ways by the people in the group, and that has also been the most controversial aspect. Everything is based on a use of language almost in the sense of Umberto Eco ‒ open source as in Opera aperta. That said, as a historian of architecture working with archives, I believe that today more than ever we live in a time when it is necessary to rethink both the role of architecture and the role of the architect in society. We cannot think of writing architectural history in a traditional or self-referential way; rather, we must investigate where the need to preserve memory, study history, and safeguard materials in physical archives comes from. There should be a continuous cross-checking of the sources and tools at our disposal. For example, with Forgotten Architecture we made popular ‒ in the strict sense of the word ‒archival material that had been forgotten or long unused, and for me this was almost an affective operation. Over time, many of the architects mentioned have passed away, but I have been able to maintain relationships with their families; for them too, being included in a publication that has done very well and attracted a very young audience was a breath of fresh air I hadn’t expected. This is already a way of rethinking the archive ‒ and also history and memory ‒ in a physical sense, linked to the bodily and emotional dimension of human beings. If it were up to me, I would do this with everyone’s archives, and if resources allowed, this could be my full-time work.
Giuseppe Perugini with Uga De Plaisant and Raynaldo Perugini, Casa Albero, Fregene, 1968-1975. Image credits: Archivio Studio Perugini
In the thematic sections of the volume, emphasis is given to works that intertwine with different moments of human life: architecture is not only linked to the design of living spaces but becomes a vehicle for irony, play, ideals, and provocations. This experience, defined historiographically as Radical architecture, could perhaps represent a path for a renewed contemporary practical attitude. Which elements of the radical experience should contemporary architecture recover in order to respond to present expectations and re-establish an active dialogue with new generations? I’m glad you asked this question because I think it is the reason that pushed me to continue my academic research with a PhD, and it also encapsulates the reasons behind Forgotten Architecture. I’ll quote Beatriz Colomina in Global Tools (NERO, 2018): in the introduction she asks whether this desire to return to the 1960s and 1970s is a nostalgic revival or whether there is a more structured reason. Personally, I believe that trying to understand how architecture can be reinterpreted not only through built form but also as a critical political form is central to the future of our discipline, especially in a historical moment marked by multiple crises. Particularly in the context of an economic crisis that prevents us from designing and building as we once did, we feel an even stronger need to go beyond the boundaries of constructing buildings and architecture strictly tied to a Vitruvian function. What I have always tried to do is to revisit key aspects of the radical experience, especially the idea of revolution that passes through the discipline itself. This has translated into a desire to align my life with architecture in order to offer a new perspective. This revolutionary drive has led me to study architectural history from a female perspective, bordering on feminist, and to adopt new media capable of creating a horizontal discourse that is not always easy to understand.
ARCHITECTURE, MUSIC, AND ART ACCORDING TO BIANCA FELICORI
On the occasion of (T)rap&Architecture ‒ the digital talk held in 2021 at the Triennale Milano ‒ you connected architectural discourse with the social realities of urban peripheries, involving members of the Milanese rap scene and blending different cultural languages: in your opinion, does this capacity for hybridization represent a necessary direction for contemporary architectural discourse? This is where everything comes together: in my practice I have always tried to use different media. Although I consider myself a curator, I have almost never used the exhibition as a medium in the traditional sense: in my view it is not sustainable, it is often self-referential, and lacks the ability to connect with audiences. Some exhibition formats are appropriate, but I have always tried to avoid them in favor of creating engagement and collective connections. For me, (T)rap&Architecture was a very radical experiment, if we want to define it that way. It stems from a personal background and from the desire to understand how certain political narratives are completely ignored by architecture and urban planning, often for class-related reasons. This is a topic I have explored extensively, most recently in 2023 when I had the opportunity to bring Ghali to the Venice Biennale. This was a unique opportunity to move from the scale of the city to that of conflict in the Mediterranean and, when possible, I intend to return to this theme to explain how today it is necessary to write architectural history in relation to the present. Preserving memory does not mean ignoring contemporary debate ‒ quite the opposite. What (T)rap&Architecture, like Forgotten Architecture, should become is the idea that such initiatives can expand into other disciplines and other forms of dialogue.
In what ways? For example, I noticed that this project brought particular critical attention to the periphery, opening up a crucial reflection on architectural complexes designed in the second half of the 20th century ‒ not as mere scenic backdrops, but as entities with their own political and social identity. Recently, however, this attention is being lost, and these places are becoming mere settings for music videos, films, and so on, stripped of their intrinsic political role. Initiatives like (T)rap&Architecture, therefore, become absolutely necessary to maintain focus. My mother, for example, is from the Melara district of Trieste, and I often watch the Friuli-Venezia Giulia regional news: I know very well what happens daily in such a place, yet at the same time I see it aestheticized in all kinds of media. This dynamic, in my view, represents a major risk of the contemporary image overload, and that is why I believe this form of hybridization is more necessary than ever.
LIBERATO, “TU T’E SCURDAT’ ‘E ME,” 2017. Image credits: screenshot from the music video “TU T’E SCURDAT’ ‘E ME,” 2017; photographs of the architectural complex by Fabrizio Vatieri
In all your work, curatorial practice applied to architecture is central, and images, stories, and experiences play a fundamental role. Practicing architecture, therefore, is not only about the concrete essence of design, but also about building a broader infrastructure around it, capable of connecting architectural discourse with various social and cultural fields. How does curatorial practice fit into this mechanism, and from what reflections does your personal work on integration emerge? I think I’ve partly already answered this, but thank you ‒ these are truly beautiful questions and not easy to receive. One of the greatest lessons I learned from the Radical movement and the 1960s generation ‒ especially from Germano Celant ‒ is the total adherence between art, architecture, and life. I have always held onto this teaching as a methodology for reinterpreting architecture today, and it is also why I use different media. What I do is reinterpret cultural urgencies and what I feel most connected to personally, translating them into projects: I try to maintain a constant parallel between the academic-institutional world and a more “pop” discourse, to use a term from Superstudio. Essentially, everything I do stems from personal interests. For example, (T)rap&Architecture originates from a connection I have felt since childhood with hip hop and Italian underground rap. Although I come from Bologna and had a privileged education, I am the daughter of parents from more provincial backgrounds: my mother from the complex border context of the Bisiacaria in Friuli-Venezia Giulia, and my father from public housing in the Mazzini district of Bologna. The project therefore also arises from a class perspective I developed growing up in a privileged school environment while knowing I did not belong to that world. When underground music became popular ‒ from neighborhood kids to Bocconi students ‒ I began to question this shift and sensed warning signs about how it could become a double-edged sword. So yes, I maintain a connection between architecture and life that manifests in multiple forms, and that is why my work has such a strong emotional and personal character.
The boundary between artwork and architectural work is often very thin, and the language of visual arts is frequently used to interpret architectural projects. In your research, do you see the art world as a transversal critical tool? Do you think there is a risk of aestheticization in using art and its criteria as a means of interpreting architecture? This is precisely what I tried to investigate in my PhD thesis, developed over four years of extensive archival research. My methodology involved researching and collecting testimonies through oral histories, examining the relationship between art and architecture across centuries and through different forms of exploration. Certainly, for those unfamiliar with the topic, this might appear as a simple integration ‒ like Baroque churches, Domus, or Le Corbusier’s synthesis of the arts. In reality, what I have tried to show ‒ and what I believe is crucial today ‒ is how, particularly between the 1950s and 1970s, architects did not draw from art merely from an aesthetic perspective or with the aim of some sort of integration, but rather used artistic processes to define their practice. In that period, few buildings were actually constructed, and architecture often used performance, the body, collage, photomontage, and editorial production as media. I therefore believe it is important to keep that experience alive and to understand how connections with other disciplines can provide new foundations and a new landscape for architecture. This can take many forms, and it is what I pursue in different ways. For example, combining architecture with urban music (a term I don’t particularly like, but which works better academically) is for me a way of giving new foundations to an emerging idea of architecture. I hope this marks the beginning of shaping an inter-landscape made up of new voices that constantly intersect and intertwine with one another.
Bianca Felicori. Credits: Benedetta Andrea Bonaschi
Bianca Felicori. Credits: Benedetta Andrea Bonaschi
Giuseppe Perugini with Uga De Plaisant and Raynaldo Perugini, Casa Albero, Fregene, 1968-1975. Image credits: Archivio Studio Perugini
LIBERATO, “TU T’E SCURDAT’ ‘E ME,” 2017. Image credits: screenshot from the music video “TU T’E SCURDAT’ ‘E ME,” 2017; photographs of the architectural complex by Fabrizio Vatieri
Luigi Ciapparella, Extension of the Cemetery of Busto Arsizio, Italy, ca. 1970. Image credits: Stefano Perego
Ken Isaacs, Beach Matrix, Westport, Connecticut, 1967. Image credits: Archivio Vittorio Giorgini, Camilla Messini, Giovanni Presutti
Vittorio Giorgini, Casa Saldarini, Piombino, Italy, 1961-62. Image credits: Archives Nice Côte d’Azur – Ville de Nice, fonds Guy Rottier
Rkomi x TNS aka The Night Skinny, “Fuck Tomorrow,” 2016. Image credits: screenshots from the video of “Fuck Tomorrow,” 2016; photographs by Federico Torra
The exhibition “Over, under and in between” by Mona Hatoum in the Cisterna space of the Fondazione Prada in Milan brings together three site-specific installations that explore the dimensions of the “over,” the “under,” and the “in between” as both spatial and existential coordinates. Hatoum translates her diasporic experience into a field of tensions between boundary and crossing, stability and precariousness, turning the Cisterna into an interstitial space to inhabit.
“Over, under and in between.” Three spaces. What is over: superstructure, boundary, the ideological scaffold. What is under: matter, body, personal memory, identity. What lies in between: diaspora, hybridity, statelessness, thirdness. These three coordinates – spatial as well as existential – unfold across the three naves of the Cisterna at the Fondazione Prada in Milan, where, until 9 November 2026, three new site-specific installations by Mona Hatoum are on view. The artist’s practice itself unfolds within this triadic structure.
Mona Hatoum, photo Marta Marinotti. Courtesy Fondazione Prada
Mona Hatoum was born in Beirut in 1952 to Palestinian parents exiled in Lebanon. In 1975, when the artist travelled to London for a short stay, the outbreak of the Lebanese civil war forced her into exile, making it impossible for her to return to her family. This condition of stateless exile would later translate into her artistic practice as the materialization of an interstitial mental space – paradoxical, dislocated, and intimately violated. Starting in the early 1990s, Mona Hatoum’s interest gradually shifted from performance and video toward environmental and sculptural installations. The epidermalization of statelessness, coercion, and displacement that marked her early work becomes, in this phase, a meditation on matter and structure. Hatoum appropriates certain elements of a minimalist vocabulary – the modular grid, seriality, orthogonality – while unsettling their supposed objectivity and phenomenological reduction by introducing a disturbing deviation. Repetition becomes the intensification of a tension; the grid becomes a cage; structure turns into a field of contradictory and unstable forces. Matter itself seems to think – or rather, to remember. The body is evoked, form remains indeterminate, and meaning is traced back to the root of an existential conflict. Hatoum inhabits matter much as she inhabits her own identity: matter becomes diasporic, an in-between space, a field of antithetical tensions. Rootedness/migration, existence/disappearance, structure/superstructure, stability/instability, building/demolishing, boundary/crossing, intimacy/surveillance, fragility/threat.
MONA HATOUM’S EXHIBITION IN MILAN
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Web, 2026. Hand-blown clear glass spheres, stainless steel cable
Within the post-industrial spaces of the Cisterna – once used as the storage silos of a former alcohol distillery – Mona Hatoum intervenes site-specifically, engaging the architecture and the viewer’s physical and emotional experience, inviting them to occupy an in-between position across the three rooms. At the entrance stands Web (2026), a vast spider’s web of metal wire studded with blown-glass spheres that hangs above the space. Hatoum weaves a net in which displacement, entrapment and coercion crystallize in the fragile glass globules: the web becomes a superstructure that both ensnares and connects: it evokes barbed wire that blocks and confines, yet also the threads of familial bonds and interconnection. As the artist notes in the exhibition’s introductory text: “A web can be seen as a looming net which suggests oppressive entrapment, while also providing a home or a place of safety […]”. The second room presents Map (Red) (2026). Here the floor is covered with a world map composed of more than thirty thousand loose red glass spheres. Stripped of geopolitical borders, the world dissolves into a shifting, ephemeral configuration, exposed to the pull of external forces. Historically, mapping the world has functioned as a device of colonial discourse and imperial power: Hatoum re-signifies this narrative by adopting the Gall-Peters projection, which restores the Global South to its actual scale, countering the well-known distortions of the Mercator projection. Standing before it, the viewer experiences a sense of vertigo at the instability of a world composed of fragile, minute, glass-like globules – evoking tiny, provisional droplets of blood.
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
The final room is activated by all of a quiver (2022). A monumental kinetic metal grid oscillates, dismantling and reassembling itself perpetually. The cubes that make up the structure periodically collapse inward, creating a rhythmic alternation of solids and voids, of birth and death, destruction and reconstruction, stability and instability, peace and war. Hatoum disrupts the minimalist grid, transforming it into a thinking body – one charged with memory, pain, and a visceral interiority. Beneath it remains only a sense of vertigo before the precariousness of existence.
OVER, UNDER AND IN BETWEEN BY MONA HATOUM AT THE FONDAZIONE PRADA
In Over, under and in between, space itself is set into play as a field of forces. The three installations trace out a third, interstitial space. Moving through the naves of the Cisterna, the visitor is compelled to negotiate distance and proximity, attraction and alertness, stability and risk. The grid reveals itself as a potential cage; glass becomes the crystallization of an identity that is never final; the interstice turns into the dwelling place of a subjectivity that exists only in tension. “In between,” then, becomes not only a position in space but also an ethical and cultural stance from which to inhabit one’s identity: to inhabit the interstice is to accept instability as a form of consciousness, transforming vulnerability into a tool for reading the reality.
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Web, 2026. Hand-blown clear glass spheres, stainless steel cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Web, 2026. Hand-blown clear glass spheres, stainless steel cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Web, 2026. Hand-blown clear glass spheres, stainless steel cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Web, 2026. Hand-blown clear glass spheres, stainless steel cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Web, 2026. Hand-blown clear glass spheres, stainless steel cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, Map (red), 2026, 25 mm clear red glass balls
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Exhibition view of “Over, under and in between” by Mona Hatoum. Photo: Roberto Marossi. Courtesy Fondazione Prada. Mona Hatoum, all of a quiver, 2022. Aluminum square tubes, steel hinges, electric motor, cable
Mona Hatoum, photo Marta Marinotti. Courtesy Fondazione Prada
Mona Hatoum, photo Marta Marinotti. Courtesy Fondazione Prada
Mona Hatoum, photo Marta Marinotti. Courtesy Fondazione Prada
In this conversation, Giancarlo and Sandra Bonollo trace the birth and evolution of their interest in contemporary art, outlining an approach to collecting guided by curiosity, research, and openness to emerging languages. From the private dimension to the Foundation created in Thiene, in the province of Vicenza, what emerges is a vision of art as an experience to be shared, capable of sparking dialogue and opening up new ways of engaging with it.
Giancarlo and Sandra Bonollo operate in the world of contemporary art with a curious and attentive gaze, always in search of new languages and emerging artists. Their experience is no longer limited to private collecting, but translates into a concrete dialogue with the local area and the public through their Foundation in Thiene. In this interview, they discuss the choices, insights, and challenges that have shaped their activity, offering a glimpse into Italian art collecting and the possibilities of making it a shared experience.
THE INTERVIEW WITH GIANCARLO AND SANDRA BONOLLO
How did your interest in contemporary art begin? Is it something that developed over time, or did it take shape around a significant experience? Giancarlo Bonollo: Our interest in contemporary art has undoubtedly grown over time. It began with a friend who had a small gallery in Asiago. The starting point was also my passion for cinema and literature, which I have always shared with Sandra.
Do you remember the first artwork you purchased? What role did it play in shaping your journey as collectors? The first artwork we purchased was a wooden sculpture by the German artist Stephan Balkenhol, at Monica De Cardenas gallery in Milan. We simply liked it. The same goes for the second work in our collection: a photograph by Nan Goldin, purchased in London from White Cube.
Is there a common thread that runs through your collection? If so, when and how did it take shape? Giancarlo Bonollo: I’m not sure whether there is a common thread that defines our collection. My passion for contemporary art, along with continuous research, study, and curiosity for the new languages of the contemporary art scene, form the foundation of my collecting.
What are the main criteria that guide your acquisitions? What truly convinces you when you are in front of an artwork? We are interested in young artists. The artworks we choose must “captivate” us, tell us something new, and appeal to us.
The Bonollo family
ART COLLECTING ACCORDING TO GIANCARLO AND SANDRA BONOLLO
When and why did you decide to turn a private collection into a foundation open to the public? Giancarlo Bonollo: The idea of creating a foundation came from my wife about ten years ago. Then we reflected on the idea together for a long time. Sandra always believed that certain large-scale works, installations, videos, and museum-quality pieces should be shown and shared with the public, rather than left tucked away in storage. These were significant works in the trajectory of our collection, pieces we had loaned to museums across Europe, works with a history that risked being forgotten. We had even proposed temporary loans to some Italian institutions, but for various reasons ‒ including the pandemic ‒ it was impossible. At first, I wasn’t very convinced by Sandra’s idea, but after much reflection, we decided that the foundation should also aim to promote young Italian and international artists, fulfilling my wish to create a project to present new and emerging artists in Italy.
The foundation was born within a specific local context: how important was the connection with Thiene in its conception? Giancarlo Bonollo: It wasn’t easy to choose the location for the foundation. Sandra and I considered various options, even outside our local area. Thanks to a friend who introduced us to the municipal administration of Thiene, we had the opportunity to visit some spaces owned by the city. The cultural councillor of Thiene showed us the building that houses the former Chiesetta delle Dimesse, and there we identified the ideal location. It was a chance encounter ‒ the former church immediately appealed to us. Opening a foundation to promote contemporary art in Thiene, a small provincial town, is a challenge for us, but the idea excited us from the very beginning.
Why did you choose the former Chiesa delle Dimesse as the place to host your collection? What kind of dialogue did you want to establish between this historic space and contemporary art? We chose this little church because, as I mentioned, the space literally captivated us. A small Baroque chapel, beautiful from an architectural point of view, rich in precious decorations, a deconsecrated place that once housed sacred art ‒ an ideal space to open its doors to contemporary art. The rooms adjacent to the church also seemed suitable for creating a white-cube space. For us, the chapel and surrounding spaces were perfect for hosting solo exhibitions of young artists as well as group exhibitions featuring works from the collection and those donated to the foundation.
What kind of role did you envision for the foundation within the contemporary art scene: a space for research, dialogue, or education? For us, the foundation plays a role in promoting contemporary art, especially young artists ‒ a way to create it and make it known in our provincial territory. We hope that over time it will become a point of reference in the international contemporary art scene, particularly in terms of research.
THE ACTIVITIES AND GOALS OF THE BONOLLO FOUNDATION
How do you manage the relationship with contemporary and emerging artists promoted by the foundation through its exhibition program? We try to choose artists who we consider “worthy”, artists who are not yet well-known or have not been exhibited in Italy. We always invite the selected artist to visit the foundation’s spaces before the exhibition, to do a walkthrough. The little church can be a challenging space for some artists. The artists we have invited so far have conceived and produced site-specific works, particularly those displayed on the altar. They stay with us for a few days, and we usually visit art cities or art sites that interest them. They return for the installation and the exhibition opening and stay with us for several more days, often as our guests at home.
How do you collaborate with the curators who organize exhibitions in your spaces? And how do you balance your personal vision with that of external professionals? We collaborate with curators quite easily; usually, the artists communicate with them. We have a good relationship with Chiara Nuzzi, who curates the group exhibitions with works from our collection. We give her free rein. We, on the other hand, choose the artists and the foundation’s program.
From your point of view, does collecting have similarities with curatorial work? No, it doesn’t seem so to us.
As collectors who have established a foundation, what do you believe is your responsibility on a cultural level and toward the public? Our responsibility lies in doing our best to culturally promote the foundation’s activities, always hoping to engage the interest of visitors. So far, we are pleased with the relationship we have with the public, especially those from the local area, but also with people working in the art field. When we organize guided tours of the current exhibitions with our cultural mediator, we always have a great number of participants. This brings us great satisfaction.
How would you describe the state of collecting today, especially in Italy? Giancarlo Bonollo: It is very different from when I first started collecting. There are many aspects to consider, and the discussion would be long. Perhaps in the past I saw a true passion for art in collectors; now I see that, during fairs, exhibitions, and events, everything has become an “event”, both in Italy and abroad.
What kind of relationship do you think collecting should have with Italian public institutions? Giancarlo Bonollo: Collecting should have an open and collaborative relationship with public institutions. I believe it is often the public institutions that are reluctant to engage with collectors, usually for bureaucratic reasons or lack of interest. From our side, I must say that we have been, so to speak, fortunate, because with the municipal administration of Thiene we have had ‒ and still have ‒ a good collaborative relationship.
At the Fondazione Querini Stampalia in Venice, the exhibition “Disapparire. Antonio Corradini e Luigi Ghirri” establishes an unexpected dialogue between the veiled sculptures by Antonio Corradini and the rarefied photographs by Luigi Ghirri. Through the motif of the veil, the exhibition explores the threshold between image and reality, suggesting that truth rarely presents itself directly but instead emerges through the filtering lens of art and imagination.
A soft, diffused light seems to illuminate the metaphysical architectures that inhabit Ghirri’s (Scandiano, 1943 – Roncocesi, 1992) compositions. This muted glow permeates the landscapes and interiors captured by the photographer, projecting them into the incorporeal realm of images. In much the same way, the enigmatic veiled sculptures by Antonio Corradini (Venice, 1688 – Naples, 1752) appear to be shaped by light itself, so that their forms seem almost intangible to the eye. In both cases, the works evoke a reality in the process of dissolving, an unstable space suspended between presence and absence, light and shadow, reality and its representation. On view at the Fondazione Querini Stampalia until 12 April 2026, the exhibition Disapparire. Antonio Corradini e Luigi Ghirri brings the works of the two artists into resonance. Despite belonging to very different historical periods, Corradini and Ghirri share a strikingly similar pursuit: the creation of images that are veiled, elusive and difficult to grasp. Curated by Elisabetta Dal Carlo, Lara Marchese, Marta Savaris and Babet Trevisan with Monica De Vincenti, the exhibition reflects the cultural vision promoted by the foundation’s director Cristiana Collu, which encourages encounters between different eras, languages and sensibilities in order to prompt reflection on the urgencies of the present. The project also responds closely to the history and collections of the museum itself. Ghirri’s photographs belong to a group of works entrusted to the foundation on loan by the collector Roberto Lombardi since 2015. Yet the immediate impetus for the exhibition was the recent rediscovery, in the museum’s storage, of a marble medallion depicting the Veiled Faith, subsequently recognised as an autograph work by Corradini.
For the Baroque sculptor Antonio Corradini, the veil became the defining element of his artistic language. Draped across the figures he carved, it marks a delicate boundary between what is revealed and what remains hidden, between material presence and spiritual meaning. Within the same gallery, Corradini’s eighteenth-century sculptures encounter a selection of photographs by Ghirri. Through his work, the contemporary artist redefined the landscape of Emilia as the site of both a formal and conceptual investigation into the nature of images. The urban views and plains captured in his photographs are punctuated by signs and simulacra – thresholds, frames, transparent and reflective surfaces – that create a constant slippage between the world and its visual representation. In the works presented in the exhibition, images appear almost as uneasy premonitions of their own existence, never fully secure but permanently held in tension. In the two versions of the Veiled Faith – the bas-relief preserved at the Fondazione Querini Stampalia and the full-length bust at Ca’ Rezzonico – the female face never fully reveals itself. Instead, it emerges only partially through the opaque transparency of the marble veil carved by Corradini. A terracotta model for the Veiled Christ, originally commissioned for the Cappella Sansevero in Naples – though the final marble version was later executed by Giuseppe Sanmartino – presents a figure that seems to dematerialise even as it appears before us, as if it were the trace of a visual idea never fully realised. In Corradini’s work, the veil invites viewers to suspend immediate sensory perception and instead adopt a more inward, contemplative gaze. Similarly, the plains, squares and churches depicted in Ghirri’s photographs – such as Bologna. Villa near Gaiana, Cittanova di Modena. Church on the Via Emilia, and Brescello. Square and the Church of Santa Maria – transport viewers into a suspended, almost timeless dimension. Hovering between reality and imagination, these images seem to surface from the fragile territory of memory. Ghirri’s mist-laden photographs and Corradini’s veiled sculptures do not present themselves directly to the viewer. Rather, they resist immediate comprehension, generating a persistent desire for revelation. The image thus emerges as an ongoing process – a continual making and unmaking that renews our gaze upon the world and its shifting nature.
THE EXHIBITION AT THE FONDAZIONE QUERINI STAMPALIA
The display itself appears to visitors almost as an apparition. A white curtain marks the threshold of the gallery, inviting them to step into a rarefied environment in which the motif of the veil extends across the exhibition space, creating a continuum between artwork and architecture. The walls are rendered almost immaterial by the spectacular presence of white drapery, whose luminous folds seem to hold the works suspended within them. Images and space appear to dissolve into one another, forming a dialogue that resonates strongly with the city that hosts the exhibition. Indeed, Venice itself is an unstable ecosystem shaped by light and water, where reflections and presences continually blur together. In such a setting, perception is inevitably filtered, never entirely transparent or fixed. The works of the two artists ultimately suggest that grasping reality in its essence requires more than an immediate and direct gaze. Instead, a mediating filter – art, imagination, or fantasy – is needed to transform appearances into meaning. The veil invites us to slow down, to imagine unexpected connections and to question what we see. In this sense, veiled images become re-veiled: charged with a latent truth that viewers themselves must learn to perceive.
In her first institutional exhibition at Pirelli HangarBicocca, Benni Bosetto demonstrates her capacity to convincingly adapt to a larger scale without losing sense of intimacy and fragility. Exploring questions of human experience and identity through drawing, sculpture, installation, and performance, the artist presents a new project in which daydreaming becomes an act of resistance.
Rebecca, the exhibition focused on the artistic practice of Benni Bosetto (Merate, 1987) andcurated by Fiammetta Griccioli, takes its title from Daphne du Maurier’s gothic novel and its cinematic incarnation by Alfred Hitchcock. The exhibition space, the Shed of the Pirelli HangarBicocca in Milan, is divided in three sections: “la guancia” [The cheek], “la pancia” [The belly] and “il cuore” [The heart], transforming the venue into a large-scale installation. At the core of Bosetto’s practice lies a body, specifically, a woman’s body. Here, dissected, it took hold of the industrial site turning it into a novelesque domestic interior filled with curtains and lace. Visitors step through a spaceship-like curtain into an environment of painted and veiled walls, doors laid flat on the floor, dimly lit tables and small islands with chairs. The setting conveys a lingering presence of a woman, she left her traces – kisses, sketches, drawings. Two lace colossi (Gli occhi) recall the ghostly couple from Virginia Woolf’s A Haunted House. Like one of Woolf’s ghosts, the viewer searches for a hidden treasure: “They’re looking for it; they’re drawing the curtain […] And then, tired of reading, one might rise and see for oneself, the house all empty, the doors standing open.”
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
BENNI BOSETTO AT THE PIRELLI HANGARBICOCCA IN MILAN
As in the novel, the treasure is found in the drawing room – quite literally. Bosetto’s medium of preference is drawing, with a particular emphasis on manual labour and the temporality of making. The Shed, once a centre of industrial labour, echoes Bosetto’s own hands-on practice. Each piece is created entirely by hand over the course of several months. She covered the walls with hundreds of strips of paper (Le cellule), featuringerotic sketches of witches, flowers and butterflies. Her imagery is surrealistic, sensual. The artist gently guides the viewer with labyrinths and curtained passages conveying intimate stories – like one at the very entrance, mark of the lips in a veiled hallway, recalling the way Bosetto used to kiss the doorframe when coming home as a kid. What strikes the most is how the industrial environment has been transformed by these handmade papers. In the novel Rebecca, the house acts as an autonomous force that influences its inhabitants. Here, the exhibition space exerts a similar hold, taking on the form of the body itself. The papers encircling visitors contribute most significantly to such perception, as they seem to haunt those inside the venue. Small sculptures, as Easter eggs, appear in unexpected locations and serve both as guides and as remnants of human presence.
Benni Bosetto, Le cellule (detail), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
THE WORKS BY BENNI BOSETTO
Perhaps it is no coincidence that Rebecca features the series of installationsin the form of horizontal doors. Le Porte, positioned at the core of the space and emphasising the project’s centrality, remain concealed within a cloistered area formed by curtains. Their horizontal arrangement disrupts our proprioception ‒ we enter a different relationship with space, like Alice in Wonderland. Behind the half-open doors ‒ furry objects, ceramic bas-reliefs depicting body parts, unidentifiable hybrid ceramic forms, and tomatoes as symbols of desire and vitality. These doors embody sensuality, sexuality, and longing. Similar associations arise from the orgone accumulator I just know that something good is going to happen, whose structure echoes Wilhelm Reich’s prototype device concentrating universal life force. Erotic undertones invite retreat into intimate privacy of the cabinet, offering an escape from the crowded space. Muted tones, neutral surfaces. Yet, Bosetto carefully infuses the venue’s areas with personality. As one wanders along its decorated walls, there is a subtle voyeuristic pleasure in deciphering and finding its fugitive traces. The hangar transforms into an intimate chamber, and the spectator a quiet scavenger in search of the Other’s presence. Ultimately, the exhibition prompts reflection: do we inhabit the spaces, or do they inhabit us?
Benni Bosetto, La bocca (detail), 2022. Installation view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Tango (II version), 2026. Performance and installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Tango (II version), 2026. Performance and installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Porta della spogliarellista, 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Gli occhi, 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Confessionale animale, 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Corridoio orgonico (detail), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Porta pannocchia, 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Corridoio orgonico (detail), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Porta mollica – la contrabbandiera (particolare), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Porta pomi d’oro (particolare), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Rebecca. Exhibition view, Pirelli HangarBicocca, Milan, 2026. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Porta sussurri (particolare), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Benni Bosetto, Le cellule (detail), 2026. Installation view, Pirelli HangarBicocca, Milan, 2026. Produced by Pirelli HangarBicocca. Courtesy the artist and Pirelli HangarBicocca, Milan. Photo: Agostino Osio
Moza Almatrooshi is a young Arab artist and pastry chef whose work blends art, food, humanity, and nature. Attracted by the symbolism in food, she now conducts cultural research and artistic practices involving art, food, her land, and those who inhabit and cultivate it. Almatrooshi defines herself as a living archive, conscious and responsible towards the environment and current events.
ballad is title of the new project by Moza Almatrooshi (Dubai, 1991). It is an art and culinary research where landscapes are transformed into menus shaped by seasonality and offered to the public through convivial gatherings. The theme of the meals varies from event to event, but it is always the result of careful artistic practice linked to the traditions and culture of the United Arab Emirates and Oman. Starting from the origins of her artistic path and arriving to the “many worlds ahead to build”, Moza Almatrooshi told us about her need to communicate, cure, and preserve. The advice for young curators and artists is “to look within”.
Moza Almatrooshi. Photo: Arnold Barretto
THE INTERVIEW WITH MOZA ALMATROOSHI
Think back to your childhood and what you used to eat when you realized that your artistic practice would inevitably be linked to food. What flavors inspired you back then? When did you realize that this would be your path? It actually didn’t start out that way for me. There is a trope for people who work with food that the love of cooking sprung from early memory but for me it was a slow burn romance. I grew up with a modest knowledge of cooking and baking but nothing that was worth noting as a spark that led to a flame. Progressively as my art practice evolved it took form in materialising ephemerality while looking at landscapes, earth matter, histories, and myths. In all of these thematics food entered in one way or another as a reality or as a symbol (or both). That’s how my practice expanded to involve food, and that’s where my love for food truly began.
Your early projects already featured food, but the result was more visual, performative and strictly artistic. Although the relational factor was already present in your projects, with ballad the approach is more methodological and purposeful and, above all, it requires that the food be actually consumed as a real meal. Tell us about the project, starting with the necessary sense of care, aesthetics, and sensory experience that offering food entails. In the first instances of food appearing in my work, it was embodying symbolism and standing in for language. I started to question if I want to introduce cooking into the practice; at that time, it seemed art events were reducing art mediums like performances into event activations, and although I was not able to avoid that destiny in the future, I wanted to take time to challenge my own notions on food as an image, object, and encounter. After graduating from Slade School of Fine Arts, I enrolled in culinary school back home for the sole purpose of adding a skillset in furthering my art, but also picking up a vocation that can keep my practice and my life viable. ballad was founded years later, on the basis that it’s a studio that merges both my art & culinary worlds into one universe, one that generates its own projects as well as responds to community requests & commissions.
Moza Almatrooshi, ballad’s Edible Library project, in collaboration with architects Omar Darwish and Abdulla Abbas, 2025. Courtesy of Dubai Design Week
ART AND CURATORSHIP ACCORDING TO MOZA ALMATROOSHI
You describe the choice of seasonal ingredients, the act of purchasing them and the preparation of the dish in a very evocative way. Food is not just a medium; it almost becomes the protagonist. You research, choose, and compose: you communicate. All of this is similar to curatorial practice. Organizing the space, selecting what to show and how to do so are the prerogatives of the curator. Do you feel, in the broadest sense of the term, that you are also a curator? Would you like to curate a real exhibition? Regardless of whether food is the focus. I tend to largely use the term conduit to describe my role in my work. Before ballad was founded, I started an on-going body of work titled The Agriculture School, in this work the main medium was a spatial installation around an active public program. There were talks, workshops, discussions, book clubs, all framed around a shared cooked meal. There were frequent admissions at that time that many participants were motivated by the food more than the content of the programme, only to be pulled into the discussions and shared knowledge naturally and inevitably. The first studio generated series via ballad, Eat the Landscape, which took groups of people out to the mountainous region of the UAE to eat a designed menu while being expertly guided by mountain guides, who also serve as researchers and collaborators. Seeing the success of this series to date and how the same admission about being motivated by trying the menu and get pleasantly surprised by the knowledge they then get to hold and take away with them as well.
When the work on display is placed at hand height, rather than on walls or pedestals, we naturally feel the urge to touch it. Today, haptic practices are very popular in exhibitions: visitors, especially younger ones, want to activate and feel artistic devices. In the installations you propose during ballad events, food is on the table and can ‒ must ‒ be touched. Do you think the success of the project also stems from its participatory and multisensory nature? Would your works still make sense without being consumed, but simply displayed? Food is encountered in multiple ways via ballad; in Eat the Landscape we eat as we go within the landscape itself, in catered events I stand to greet and explain to guests while serving them, creating a necessary pause to explain the menu and the stories behind it, similar to dinner events. ballad also has a series called The Edible Library where materials, books, ingredients, and a edible outcomes are on a table that’s put together to present a research by a creative / cultural practitioner, while people eat they listen, feel, taste, exchange and see the research, immersing themselves in a live sensory format of knowledge dissemination that is framed by conviviality and joy, which are employed as essential mediums as well.
You curate your feed and the online narrative of your work in a thoughtful way, holding together your life, your creative vision, and the way you bring it to life. It almost seems as if you want to build a digital archive. Your storytelling seems to be the result of an urge to make yourself understood, but also to preserve and archive. Do you think this is due to the inevitably ephemeral nature of the medium you use? How do you feel about the fact that your work is destined to disappear after the meal? The more I grow the less I can separate my practice from my embodied and lived experience. It’s a generative loop that’s moved by curiosity and community. Even if I didn’t turn it into a viable system I would still live and create this way. So, relaying this through storytelling and visuals on public platforms forms as a natural mélange due to the intertwining of these paths.
When you describe your work to the public, you always take great care to mention and thank those who accompanied you in the project and those who curated it. It may seem like a foregone conclusion, but it is not. How do you experience your relationship with those who curate your act of care towards food and with your guests? Without community the work does not see the light. In order to create a menu, I need the land, I need to then connect with someone who knows something about it, works with it, loves it, has ties to it, then I need to step further to see the human and more than human actors within it, while counting myself in as well. Finally it needs to be held and retained by an audience who do more than just passively consume. The circle closes and starts again with every interaction, therefore it’s extremely important to highlight the horizontality of authorship and effort that goes into making it all come to life.
Moza Almatrooshi, performance derived from The Agriculture School, part of the exhibition On Foraging, 421 Arts Campus, 2022. The programme and performance were planned and cooked in collaboration with artist Nahla Al Tabbaa. Credits: Al Ameel. Courtesy of 421 Arts Campus
Just following you on social media is enough to understand how many interests, activities, and projects occupy your time. All linked by a common thread ‒ food ‒, they vary in type, practice and approach. How do you manage to balance everything? What advice would you give to young artists and curators to keep up with the pace that characterizes the current era? My advice is to look within. I find that for some people they need me to verbally or visually connect the dots between all my curiosities, interests, and outcomes, but for me it all makes sense and feels like one thing led to another. This is because I haven’t lost touch with what the core of my practice is. Whether I am producing a film, performance, menu, experience, or object, it’s all born from one vast universe I keep feeding from within, and I’m very cautious about replicating other people’s work. It’s good to know how fine the line is between inspiration and referencing, versus extraction.
SELF AWARNESS AND FUTURE
Your feminist vision and the centrality of women in your work are evident. What does it mean for you to be a young Arab artist today? How does it affect the way you produce meaning and leave your mark? Of course existing as both a woman and as an Arab I can only pull from my life experience to set the course of my life and work. When it comes to time though this gets warped for me as the time the land records and experiences is different than the time felt by my own body. Even how time passes in the city I live in versus the location of my kitchen studio in the desert, and the rural towns and areas I work in stretches and contracts within differing sets of rules. I feel the most attuned as a being of nature that will exist and leave a mark in more ways than one but hopefully it is experienced as I am living as a living archive of the land, both in the ephemeral and lasting sense.
Venice plays an important role in your artistic training. According to you, your work experience at the Biennale led you towards the world of art. Would you return to the Lagoon? In recent years, there have been an increasing number of initiatives in Venice aimed at bringing together food, the island and social issues. Would you like to explore these food-related realities further and perhaps initiate collaborations? I would return to any place that feels contextually relevant to share a narrative in. When I had my work experience there over a decade ago, I was still very fresh in terms of the access I had to viewing art and engaging in discourse outside of my art programme in university. It was pivotal but broad in every sense, so I would be happy to enter that space again after all these years of compounded experience and specificity.
Are you satisfied with what you have achieved so far? How do you think your relationship with food will evolve? Yes! I’m satisfied enough to still imagine many worlds ahead to build and cultivate within my universe. Sometimes that makes it seem like I am still far away from achieving what I have planned, but when I get moments of repose I can see that it’s just as organic as planting seeds, and that I already have a sprouting and lush garden. I can see my relationship with food continuing to enable me to bring people and land-based knowledge together, and hopefully this has potency in revising our relationship with ecology as well, another urgent theme of our lifetime.
Moza Almatrooshi, performance derived from The Agriculture School, part of the exhibition On Foraging, 421 Arts Campus, 2022. The programme and performance were planned and cooked in collaboration with artist Nahla Al Tabbaa. Credits: Al Ameel. Courtesy of 421 Arts Campus
Moza Almatrooshi, performance derived from The Agriculture School, part of the exhibition On Foraging, 421 Arts Campus, 2022. The programme and performance were planned and cooked in collaboration with artist Nahla Al Tabbaa. Credits: Al Ameel. Courtesy of 421 Arts Campus
Moza Almatrooshi, performance derived from The Agriculture School, part of the exhibition On Foraging, 421 Arts Campus, 2022. The programme and performance were planned and cooked in collaboration with artist Nahla Al Tabbaa. Credits: Al Ameel. Courtesy of 421 Arts Campus
Moza Almatrooshi, ballad’s Edible Library project, in collaboration with architects Omar Darwish and Abdulla Abbas, 2025. Courtesy of Dubai Design Week
The MAMbo ‒ Museum of Modern Art in Bologna is hosting “John Giorno: The Performative Word”, curated by Lorenzo Balbi, in the Sala delle Ciminiere: the first institutional retrospective dedicated to the radical poet and artist of the New York avant-garde.
How can a line of poetry be displayed in an art exhibition? This is one of the central issues of John Giorno: The Performative Word, at the MAMbo ‒ Museum of Modern Art in Bolognauntil May 3rd, 2026. Curated by Lorenzo Balbi and organized into thematic sections, the exhibition explores all the main themes of John Giorno’s (New York, 1936-2019) artistic production, starting with the relatively recent Perfect Flowers series and moving on to the numerous and well-known Rainbow Paintings, the prints of his poems, and an extended excerpt from Andy Warhol’s over five hours long film, in which the poet starred. Alongside all of this, there is an “archive” section that records his experiences of activism and spiritual formation, and the video THANX 4 NOTHING, made in 2015 in collaboration with his husband, Ugo Rondinone. The heart of the exhibition, however, is Dial-A-Poem, an interactive work in which John Giorno, through a telephone number to be dialed, gathered recordings of the voices of poets, artists, musicians and intellectuals reading their own compositions available to anyone who wanted to listen to them. The work is presented both in its American version, produced in 1969, and in other later international versions, including the Italian one, specifically created for the exhibition, with the participation of Antonella Anedda, Tomaso Binga, Milo De Angelis, Valerio Magrelli and Patrizia Valduga, among many others.
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
THE CURATORIAL APPROACH OF THE EXHIBITION
The marked eclecticism that characterized Giorno’s artistic and poetic production is also reflected in the curatorial choices aimed at finding effective exhibition solutions for works that are not entirely conventional, such as those by John Giorno. Some rooms in the exhibition follow a linear layout, emphasizing the intense colors of the works, while in others the walls are filled with paintings and texts, in an overload that mirrors the insistent repetitions of Giorno’s poems and the chaotic energy of his performances, so that the atmosphere of the exhibition complements the visual impact of the works. While, overall, the curatorial and exhibition choices reflect Giorno’s approach to art, it is in the large central hall dedicated to the Dial-A-Poem project that the radical and energetic spirit of Giorno’s poetics fails, and, instead of the overabundance of writing and colors, there is a large, empty, minimalist room containing only rotary dial telephones and, on the wall, the names of the poets and artists who lent their voices. In this space, which should make the reconstruction of a certain intellectual atmosphere one of its strengths, a significant issue is due to the lack of any caption that could convey the importance of the participants involved in Dial-A-Poem, thus risking leaving the viewer in front of a long list of names on a wall.
John Giorno with Dial-A-Poem, 1970. Courtesy Giorno Poetry Systems
JOHN GIORNO’S EXHIBITION AT THE MUSEUM OF MODERN ART IN BOLOGNA
Overall, the exhibition paints a dynamic and captivating picture of John Giorno’s lively conceptual world and of the poetics of the New York avant-garde to which he belonged and which constantly resurfaces in his works, like a hymn of tireless vitality expressed in a multitude of forms ‒ poetry, art, performance, music, spirituality, love, sex, drunkenness and drug use. An artistic practice and a way of life embodied in the words painted by Giorno himself on the large canvas You got to burn to shine.
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno: The Performative Word, exhibition view, MAMbo ‒ Museo d’Arte Moderna di Bologna, Sala delle Ciminiere. Courtesy MAMbo ‒ Museo d’Arte Moderna di Bologna | Settore Musei Civici | Comune di Bologna. Photo by Ornella De Carlo
John Giorno with Dial-A-Poem, 1970. Courtesy Giorno Poetry Systems
We are launching a new column dedicated to museums that embrace art, particularly contemporary art. Each case study has specific characteristics that deserve attention. In this in-depth analysis, we talk about the Museo Nazionale della Montagna in Turin, which focuses on accessibility and promoting a sense of community. We discussed this with Andrea Lerda, curator of the “Sustainability Programme” and contemporary art initiatives developed by the museum.
The initiatives promoted by the Museo Nazionale della Montagna are interdisciplinary projects inspired by a strong sense of care, which should be implicit in curatorship. Thanks to a well-structured public programme, the establishment of a solid relationship between the museum and the city of Turin, and the involvement of experts and scientific researchers in the development of exhibition and research activities, the Museo Nazionale della Montagna caters to a diverse audience and addresses essential issues using accessible language. To break down the wall of art that speaks only to itself, the projects curated by Andrea Lerda (Cuneo, 1983) within the “Sustainability Programme” – which brings together the cycle of exhibitions launched by the museum in 2018 – create a bridge between two apparently distant dimensions. In this way, despite its non-artistic origins, the Museo Nazionale della Montagna has earned a place on the contemporary art scene.
Andrea Lerda
THE INTERVIEW WITH ANDREA LERDA
What are the main characteristics of your curatorial practice and what are your areas of interest? Environmental issues are certainly at the centre of my interests, which I observe from a social and anthropological perspective as well as an ecological one. Ecological issues and reflections on community are two tracks that go hand in hand in my practice, the result of a sensitivity towards the ethics of nature that materialised in a completely unexpected way. Perhaps this is due to my origins, but certainly thanks to my studies with Serenella Iovino: one of the most extraordinary philosophers on an international level, one of the most authoritative voices in the field of ecocriticism and now a full professor at the University of North Carolina at Chapel Hill. Since around 2000, I have realised that my intuition was leading me to meet artists and researchers focused on the complex relationship between humans and everything that is other than human. Twenty years ago, inventive minds in Italy and abroad were becoming increasingly aware of the devastating impact of human activity on the environment. In the period that followed, the different facets of this complex scenario were explored and analysed in an increasingly recurrent and in-depth manner by art and artistic institutions. Today, these reflections are at the forefront of daily debate in the cultural sphere, not only thanks to the dissemination of the ideas of philosophers and authoritative researchers, but also because of a series of economic, social and political events. Furthermore, the intensification of extreme events induced by global warming has contributed to making it increasingly urgent to take a stand, making post-anthropocentric and post-human perspectives the object and subject of research and programming in many museums, as well as in the art system in general. My curatorial practice is guided by a strong sense of social responsibility, by the need to make art and the figure of the artist increasingly central to contemporary society. I believe in the cross-fertilisation that develops through dialogue between different fields of knowledge, and therefore in dialogue with people and their involvement in a complex process of knowledge and awareness-raising. I believe in contemporary languages as places where different disciplines meet, but also as tools to be used in an inclusive, accessible and transversal way. Finally, I believe in the real contribution of these languages to human evolution.
How did your experience at the Museo Nazionale della Montagna begin? How does your practice within the museum relate to the themes of community and ecology? The museum is an institution that recently celebrated its 150th anniversary. It is a historical reality not only because of its long history and deep roots in Italian culture, but also because it is the guardian of a very important legacy. This legacy is that of the mountains, a subject that encompasses all areas of life, representing both a place and an ever-evolving imagery, now more than ever central to the social, economic, political and environmental debate that characterises the challenges of the present and the future. The museum is directed by Daniela Berta who, since her arrival in 2018, has decided to embark on a path of renewal, combining the work of promoting the historical heritage of the mountains – as well as its protagonists – with a programme that focuses on contemporary languages as a tool for critical investigation of the present. This was an inevitable choice for such an ancient theme, which needed to be updated with all due care and brought into the present, ready to reaffirm its extraordinary centrality. Daniela Berta’s decision was therefore to work with contemporary art and to focus on the theme of sustainability. This is why I joined the museum in 2018. Today, I believe I can say that we are one of the few institutions in Italy to have created what we call the “Sustainability Programme”: a tool with a specific thematic and visual identity that aims to be a constantly active device for dissemination and ecological awareness. Through exhibitions, art-science projects, community experiences, performances, educational and outreach activities – both on-site and online, as well as outside the museum – we try to address the multifaceted and kaleidoscopic nature of sustainability, while also reflecting on the opportunities that critical issues can offer. Dialogue with people, local areas, the academic and scientific worlds, and anything else that can bring the museum into dialogue with the community is fundamental.
Considering this desire to open the museum to contemporary art and therefore to its use, do you think that contemporary artistic language can be a good vehicle for engaging the public? With the new management, we have worked towards a 360-degree opening. Not only in terms of contemporary art and the “Sustainability Programme”, but also in terms of historical storytelling, which – thanks to the work of the deputy director, Marco Ribetti, and the curator of the Historical Photo Library, Veronica Lisino – presents the museum’s collections through an updated narrative structure, bringing themes and materials up to date so that they become trans-temporal mediators rather than mere testimonies of the past. Since then (2018), the museum has completely revamped its image, opening up to new audiences. Today, we see the positive results in the number of visitors; in the museum’s recognition at local, national and international level; in the collaborations with Italian and foreign organisations and institutions that have been developed in recent years; and in the presence we have gradually built up with the local community and new audiences. This entire journey has been a natural process, albeit a complex one, and it is still ongoing. It is a journey that deserves a series of interesting reflections on the need and possibility of transforming historical museums in response to time and events. In my opinion, contemporary art is a fundamental tool for translating the present and for dialoguing with stimuli from the world. While remaining convinced that it is essential to make its languages and content accessible, contemporary art is an important medium for interacting with the community and encouraging the more traditional audience (which has always been linked to the institution) to approach new imaginaries. The museum’s openness to contemporary languages goes hand in hand with its constant efforts to open up to the city and the local scene, understood as places of reality. It is no coincidence that performative languages have been the protagonists of events that have deliberately taken shape in public spaces: from Marinella Senatore’s Post Water Choreography Project to the actions of the public programme Walking Mountains Social Walks. As in the principle of communicating vessels, the sensitivity of artists has played a role of social mediation between the inside and the outside, using encounters and exchanges as creative and awareness-raising opportunities that activate a relationship between the city and the museum, and vice versa. The choice was therefore not simply to use contemporary art tout court, but to conduct organic work on the museum as a hybrid organism. This hybridisation brings with it the need for interference and the awareness that encounters can give rise to enriching and innovative experiences with respect to conventional narrative, exhibition, and communication methods.
Marinella Senatore, Post Water Choreography Project, 2019. Performance as part of the exhibition. Post Water Turin, various venues. Courtesy of the artist and the Museo Nazionale della Montagna
What audiences are your initiatives aimed at? The museum’s programme is aimed at a wide audience. This is thanks to its nature and the hybrid dimension it has built up in recent years. I don’t think it’s that common to find an institution that has a historical collection, a photo library, a video library, a library (in our case, the Italian Alpine Club’s National Library), an artistic programme with a historical and archival focus, a contemporary art programme, a “Sustainability Programme”, as well as educational, outreach and research activities and the production of external projects. All this has a strong impact on the wide variety of content offered and the audiences that access it. Furthermore, I would like to reiterate our commitment to accessibility and readability, which is central to our proposals. While we are aware of the economic constraints that make this work complex, we do our best to constantly improve in this regard.
I consider this aspect of accessibility and readability to be important, as it defines a certain type of contemporary art, which is not everything. Unfortunately, there is still a wall of elitist art that represents a major problem. Personally, I like collaborating with artists who interpret the social value of art in a coherent and authentic way. In other words, people who are not only interested in talking about themselves and their practice, but who choose to work and make their intuition available to the community to contribute to the debate on the significant issues of the present and the future. In this sense, I wonder what an artist is today, how to build innovative ways to integrate creativity and visionary capacity into everyday life. Since ours is not a contemporary art museum in the strict sense, but a “contemporary” museum – in its broadest and most current meaning – we have the freedom to try to turn it from an archive of the past into a sort of playground where different types of time, themes and actors meet. I believe that, in our case, this is the right way to break down the wall that very often – even today – leads people to say they do not understand contemporary art. We have no shortage of utopian ideas and visions, even if they are guided by real objectives and application scenarios. It must be said that the complexity of identifying adequate economic resources makes this transformation process slow and protracted.
THE PROJECTS OF THE MUSEO NAZIONALE DELLA MONTAGNA
The exhibition The New Orchestra. From mountain communities to the community of the future, open until 31 May 2026, presents the duality of tracks you mentioned at the beginning. On the one hand, there is the theme of nature and the mountains, but there is also this aspect of community. How was it to conduct this project? The project is part of the “Sustainability Programme” and is the latest chapter in a linked narrative that has taken shape over the previous eight years. After exhibitions that were more research-based and, in some ways, ecological denunciations, guided by a comparison with contemporary philosophical and scientific thought, at a certain point I asked myself: “Isn’t it time to start again from us and rediscover the sense of caring for others, understood as human beings?” This question shifts the focus of the problem to a more intimate dimension, entering the sphere of intimate and interpersonal relationships. This is because I believe that great philosophical reflections, which are certainly necessary to force a reinterpretation of paradigms, must be accompanied by content that allows the public to transfer the concept of change into their daily lives. In this way, change will be effective, measurable, and concrete. The New Orchestra therefore starts with people. It questions the possibility of community well-being generated by the rediscovery of a sense of collaboration, participation and mutual support. It also questions how this well-being can, in turn, produce an ecosystemic welfare with positive repercussions for everything around us: mountains, forests, marine ecosystems and fauna included. The exhibition stems from this desire to regenerate a sense of community and commonality that has been lost for distinct reasons. What better example, then, than mountain communities, historically the repositories of that sense of mutual help and support necessary to live in the “High Lands”, to activate a series of reflections projected into the future? The community spirit with which people have inhabited these places in the past can stimulate a rethinking of today’s degraded lifestyles, guiding young people who want to invest in these places and in a better world in the complex process of rewriting the rules of the game.
This project origins from six residences in different mountainous areas spread across the Alps and Apennines. How were the projects chosen? With The New Orchestra, we chose to meet with communities, particularly young people who have decided to stay, return or who have found a new beginning in mountain areas. We discovered that – despite the great complexities of living in these places and the lack of support for inland areas – the mountains are a lively and vital place, where it is possible to rewrite contemporary paradigms and create alternative models for community building. Hence the choice of the exhibition’s subtitle, From Mountain Communities to the Community of the Future, which guided the entire narrative of the exhibition project. Six figures are involved, four Italian and two international, chosen thanks to the contribution of three other curators: Sofia Baldi Pighi, Gabriele Lorenzoni and Alexandra Mihali. The selected artists, Hannes Egger, Olivia Mihălţianu, Rebecca Moccia, plurale, Eugenio Tibaldi and Emilija Škarnulytė, spent a period of approximately two weeks in residence in dialogue with one of the six communities identified in five locations spread across five regions of the Alps and Apennines (Piedmont, Valle d’Aosta, Lombardy, Trentino-Alto Adige and Emilia-Romagna). Here, they listened to the territory and its stories, thanks to the mediation and fundamental collaboration of third sector organisations, associations, foundations, museums, and public and private entities already operating in the area. This is how this highly structured and decidedly enriching collaboration came about, allowing for the exploration of various themes and giving rise to six new works that are currently on display in the exhibition. In this sense, the exhibition project is only the latest chapter in a long story, which in some respects is not so easy to convey to the public. Once again, this is an exhibition that is not limited to the artistic aspect but is structured around a parallel series of contents from different disciplinary fields: from ethnomusicology to sociology and anthropology. In this way, the public is led to encounter the stimuli of the artists but, if they wish, they could explore a series of purely technical issues or encounter points of view that allow for a deeper and more critical immersion.
The New Orchestra. From Mountain Communities to the Community of the Future Exhibition view, 2025. Photo: Mariano Dallago. Courtesy Museo Nazionale della Montagna
What projects did the Museo Nazionale della Montagna develop prior to The New Orchestra? The first exhibition we presented, in what would later become the “Sustainability Programme”, was Post Water (2018). This was an artistic and scientific project that addressed the impact of global warming on aquatic ecosystems, opening our eyes to a series of possible scenarios. On this occasion, the artistic and scientific installations, together with the dialogue with the historical collections of Museo Nazionale della Montagna, created a dense short circuit of references between the past and the future. The exhibition was redesigned under the title Under Water (2019). It thus became an exhibition that favoured a generative perspective over a catastrophic one, guided by research into nature-based solutions: in other words, the possibility of mitigating the effects of the climate crisis by adopting techniques learned from the workings of nature and its self-generating power. Then came Tree Time (2019), also scientific in nature and in dialogue with the museum’s collections. This exhibition arrived, quite unexpectedly, at a significant (in a negative sense) moment in history for forest and woodland ecosystems worldwide. It was the aftermath of Storm Vaia and the major fires in California, which presented devastating (in some ways post-apocalyptic) scenarios, now subject to a dangerous process of media normalisation. Thanks to the involvement of Matteo Garbelotto, Director of the Forest Pathology and Mycology Lab at Berkeley and adjunct professor at the Environmental Science, Policy and Management Department of the University of California, a project was launched focusing on the contributions of science to the management and care of forest and woodland heritage. This led to a collaboration with MUSE – the Science Museum of Trento, which hosted an updated version of the exhibition. In 2020, we developed a research project entitled Ecophilia, born from a discussion with Ruyu Hung – Professor of Philosophy of Education at National Chiayi University in Taiwan – who, in 2017, coined this term, which combines two concepts: “biophilia” and “topophilia”.
What is ecophilia and what were the key themes of the exhibition? The Ecophilia exhibition focused on the feeling of physical and emotional connection between the human species and everything that is non-human, as well as on the possibility of rediscovering and training this sense through an eco-pedagogical approach. Alongside necessary political, economic, cultural and social actions, Ruyu Hung defines the characteristics of a new educational model which, by acting on mental and behavioural mechanisms and intervening in teaching methodologies, can develop a collective feeling of empathy, or ecophilia, with the world. In this sense, Ecophilia broadens the vision from the artistic to the social sphere, laying the foundations for the observation of the mountain as a privileged place for the eco-pedagogy theorised by Hung. The exhibition, which featured six artists working in Turin, produced six new works and was the result of a prolonged process of interaction with philosophers, anthropologists, sustainability, and mountain culture experts, in a multidisciplinary dialogue with the artists and the curator. Among those involved were: Rosi Braidotti − Philosopher and Distinguished University Professor at Utrecht University; Giuseppe Barbiero − Biologist and Professor of Ecology at the University of Valle d’Aosta; Ruyu Hung; Enrico Camanni − writer, journalist, and mountaineering historian; Paolo Cresci − Associate Director, Head of Sustainability and Infrastructure at Arup in Milan. Ecophilia therefore marked a sort of evolution compared to Post Water and Tree Time. From an approach that was more openly critical of the problem, to an attempt to investigate and propose new, generative and alternative scenarios, with a focus on the possibility of addressing critical issues through positive and optimistic imagery.
Have there been other exhibitions proposing new positive scenarios on this topic? Next came The Mountain Touch (2022), an art-science exhibition that took precisely this approach. The idea arose from a series of scientific studies on the positive impact of nature on our biological and psychological well-being. The works on display explored the visible and invisible benefits of human exposure to natural environments. Once again, the voice of science was fundamental, thanks to the involvement of Qing Li, immunologist and president of the Japanese Society of Forest Medicine (University of Tokyo); the Cavalieri Ottolenghi Neuroscience Institute of the University of Turin; and the Centre for Behavioural Sciences and Mental Health of the Italian National Institute of Health, among others. This exhibition has also been restaged at MUSE and further expanded in terms of content. Another project developed through extensive research, thanks to artistic and performance experiences born in the cross-border territory between Italy and France, was Stay With Me ‒ The Mountain as a Space of Resonance: an exhibition featuring sound artist Magda Drozd and walking artist Michael Höpfner, involved in a project to engage with local territories and communities to talk about resonance. This experience subsequently gave rise to Walking Mountains (2024): a large collective exhibition that included the works of around twenty artists who base their practice on walking. It was not an exhibition on Walking Art, but rather an exhibition that proposed walking as an opportunity to immerse oneself in mountain contexts and to rethink our way of being in contact with the world. Crossing the mountains on foot thus became an opportunity for a new dialogue with otherness, a tool for an evolution of feeling; an experience of renewal of individual and collective consciousness, but also a radical act – both intimate and political – of disobedience and revolution. The project involved Hamish Fulton (founder of Walking Art) as an exceptional mentor alongside Michael Höpfner, and was a tribute to a figure who has always declared the inseparable link between walking and art.
The Mountain Touch. A Voyage in Healing Nature, Exhibition view of the Museomontagna exhibition at MUSE – Museo delle Scienze, Trento, 2024. Courtesy MUSE and Museo Nazionale della Montagna
CURATORSHIP ACCORDING TO ANDREA LERDA
What significance do you attribute to public programmes? Do you consider them complementary to the exhibition in which they are included? All these exhibitions are usually enriched by public programmes that take place both inside and outside the museum. I believe that public programmes can be a fundamental tool, especially if the institution has the adequate resources to create engaging programmes with a convincing impact, in terms of both quality and quantity. Nevertheless, they also remain important as an opportunity to experiment with new models of interaction with the public. Whenever possible, we have chosen to complement more traditional events (such as talks and presentations) with on-site performances in the woods surrounding the museum and in the city. What is stimulating is “taking things outside”: the museum and its identity, as well as the exhibition and its contents, seizing the opportunities offered by contact between the institution and the community. This is the experience of Walking Mountains Social Walks, a public performance programme presented between 2024 and 2025.
In 2014, you founded Platform Green. Where did the idea to open an online “curatorial platform” come from, and what are its goals? It was born from that intuition I mentioned earlier and from the need to share, through an open platform accessible to anyone, not only the results of my research and encounters, but also the urgency of issues that were close to my heart. Platform Green responds to the desire to create something shared and potentially useful. Furthermore, at that time, there weren’t many online spaces with such specific themes. Over time, research on artists involved in ecological issues, studio visits, chats, readings and visits to exhibitions on these themes became so extensive that I decided to collect them in a sort of archive available to everyone, without any pretensions in terms of positioning or anything else. Over time, Platform Green has undergone a more “physical” evolution, thanks to the collaborations and projects that have emerged from this research. Today, it continues its journey, albeit much less intensely in terms of publications, as the time I have available to curate its content is extremely limited.
Which of your projects are you most attached to? I feel a very strong connection to my homeland, which is, not surprisingly, mountainous, where I have been collaborating with the Art.ur association in Cuneo for a long time now. With them, I am mainly involved in two projects: Living Room and Connecting Worlds. The first is an artist residency, which every year brings four artists to the city of Cuneo and its surrounding area for an experience of discovery, research, and production. Each edition is dedicated to a specific theme and is brought to life thanks to the collaboration of numerous public and private bodies, as well as local communities. The second is a sort of festival, created in 2022 upon the Gesso e Stura River Park (Parco Fluviale Gesso e Stura) commission. Their request was to produce a project that could raise awareness among young people and the local community about the climate emergency. I therefore chose to respond to this commission not with a traditional exhibition, but by working in the public space and creating an unconventional event (at least as far as the contemporary art scene is concerned) that could intercept and engage people directly, in a familiar and non-institutional way. In its first two editions, Connecting Worlds took shape inside three large Civil Protection tents, venues far removed from conventional art spaces. The tents, set up in the historic centre of the city, represent accessible spaces containing works by Italian and international artists, in dialogue with voices from the world of science. Everyone is welcome: all are invited to enjoy free visual stimuli, artistic experiences, read content, learn new concepts, and reconnect with natural ecosystems. Connecting Worlds was born as an experiment, but since its first edition it has been a remarkable success, gaining the support of stakeholders and supporters over time. This is also thanks to the collaboration with Ferrino, our partner, which allows us to present the project inside its tents. In the last two editions, these spaces have been updated, allowing the project to take shape inside a special tent (Tenda Ferrino 1870, conceived by Anna Ferrino and designed by Moreno Ferrari). Connecting Worlds is, in a way, a testament to my approach and my interest in focusing on the ability of art and artists to connect with society, encouraging reflection and participation.
Laboratorio Montagna. Museo Città Territori. Sistemi in divenire. Exhibition view, 2022. Photo: Mariano Dallago. Courtesy Museo Nazionale della Montagna
You will be involved in curating Fort Biennale 2026 (Fortezza Fortress, Bozen) and Trienala Ladina (San Martino in Badia): how do you see these assignments within your curatorial career? I am delighted to be curating the second edition of Fort Biennale and the eighth edition of Trienala Ladina in 2026. My personal or professional gratification is not my primary motivation – although I am aware that these are two extremely enriching experiences for my career as a curator and for my general education – but rather the opportunity to amplify the resonance of certain messages and values that guide my research. Not to mention the work we are conducting with the “Sustainability Programme” at the Museo Nazionale della Montagna. I interpret and experience these two moments as opportunities for further growth and for forging new synergies and alliances. Here too, the focus will be on the artists. In the case of the Biennale – which I am curating together with Hannes Egger and Veronika Vascotto – the researchers at Eurac Research in Bozen will also be involved.
And what about your future projects? I am working on a programme of talks to accompany the exhibition The New Orchestra, which will take shape between March and April in various locations, at the museum and in the mountain areas of Piedmont and Valle d’Aosta. We are also working on the next exhibition, which we will present in conjunction with Artissima 2026: it will be a group exhibition focusing on the need to reposition the female dimension within the mountain universe. This is not a feminist project, but rather a narrative of the fundamental need to rediscover the unique characteristics of women and the human traits that define them as saviours of post-capitalist society, and for this reason – historically – hindered. Thanks to the collaboration with journalist and writer Linda Cottino, who will attempt to activate a dialogue between past and future – projecting visitors into a space intended as a device through which to live a transformative experience – an historical perspective will support the contemporary narrative.
Are you satisfied by the projects conducted at the Museo Nazionale della Montagna? Despite the complexities and limited resources available, we are doing a great job, trying to make this place increasingly open to the outside world. We are aware that today the museum is no longer a place strictly linked to communities affiliated with the CAI (Italian Alpine Club) universe, but rather a tool capable of interacting with society in general, which finds here a critical space for reflection and a wide range of themes and content. We are planning many initiatives for the next three years to further strengthen the role of the institution through actions to enhance the Permanent Collection, co-design, relations with Italian and international cultural entities, and synergy with the city and the public.
Emilija Škarnulytė, Ofiolite, 2025. Artwork view in the exhibition The New Orchestra. From Mountain Communities to the Community of the Future, 2025. Courtesy of the artist and the Museo Nazionale della Montagna
Fabio Roncato, Momentum. View of the site-specific installation on the panoramic terrace of Museomontagna, 2024. Photo: Maria Chiara Piglione. Courtesy of the artist
Marinella Senatore, Post Water Choreography Project, 2019. Performance as part of the exhibition Post Water. Courtesy of the artist and the Museo Nazionale della Montagna
Marinella Senatore, Post Water Choreography Project, 2019. Performance as part of the exhibition. Post Water Turin, various venues. Courtesy of the artist and the Museo Nazionale della Montagna
Sibylle Duboc, The March of the Glaciers, 2025. Itinerant performance as part of the Walking Mountains Social Walks program Turin city centre and various venues. Photo: Geordy Bergerone. Courtesy of the artist, Museo Nazionale della Montagna and Mucho Mas!, Turin
The New Orchestra. From Mountain Communities to the Community of the Future Exhibition view, 2025. Photo: Mariano Dallago. Courtesy Museo Nazionale della Montagna
STAY WITH ME. The Mountain as a Space of Resonance, 2024. View of artworks by Magda Drozd and Michael Höpfner in the exhibition. Photo: Sebastiano Pellion Di Persano. Courtesy of the artists and Museo Nazionale della Montagna
STAY WITH ME. The Mountain as a Space of Resonance, 2024. Exhibition view. Photo: Sebastiano Pellion Di Persano. Courtesy Museo Nazionale della Montagna
The Mountain Touch. A Voyage in Healing Nature, Exhibition view of the Museomontagna exhibition at MUSE – Museo delle Scienze, Trento, 2024. Courtesy MUSE and Museo Nazionale della Montagna
Andrea Lerda
Laboratorio Montagna. Museo Città Territori. Sistemi in divenire. Exhibition view, 2022. Photo: Mariano Dallago. Courtesy Museo Nazionale della Montagna
Eugenio Tibaldi, Marginal Heights, 2025. Artwork view in the exhibition The New Orchestra. From Mountain Communities to the Community of the Future. Photo: Mariano Dallago. Courtesy of the artist and the Museo Nazionale della Montagna
Walking Mountains, Exhibition view, 2024. Photo: Maria Chiara Piglione. Courtesy Museo Nazionale della Montagna
Where to Stop? Performance by the artist Linda Jasmin Mayer presented for the opening of the exhibition Walking Mountains, 2024. Photo: Maria Chiara Piglione. Courtesy of the artist and the Museo Nazionale della Montagna
Walking Mountains, Exhibition view, 2024. Photo: Maria Chiara Piglione. Courtesy Museo Nazionale della Montagna
Post Water, Exhibition view, 2018. Photo: Mariano Dallago. Courtesy Museo Nazionale della Montagna
In her latest book, “Antimacchine. Mancare di rispetto alla tecnologia”, curator and art historian Valentina Tanni explores the possibility of disrespecting machines, breaking free from the dogmas they impose. This conversation delves into the relationship between art, technology and web culture and how it has changed over time.
The curator and art historian Valentina Tanni (Rome, 1976) focuses on a particular area of research, the relationship between art, technology and web culture. This is a field that is still underestimated in an academic context, despite the fact that these issues are generating increasing interest. Tanni herself, for example, teaches Digital Media Culture and Meme Culture and Aesthetics at the Department of Communication and Media Studies at John Cabot University in Rome, and her research has resulted in a series of publications, including Exit reality. Vaporwave, backrooms, weirdcore and other landscapes beyond the threshold (NERO, 2023. English version in 2024) and the recent Antimacchine. Mancare di rispetto alla tecnologia, published by Einaudi in 2025. We tried to understand, together with Valentina Tanni, what role web culture plays in the contemporary landscape and in art history, discovering that, ultimately, its roots are deeper than one might think.
Valentina Tanni
THE INTERVIEW WITH VALENTINA TANNI
Since the early 2000s, your studies and work as a curator, theorist, author and lecturer have focused on the relationship between art and technology, using the web and its dynamics as a field of investigation. How has this relationship changed over the last two decades? The relationship between art and technology is constantly evolving. Not only because the technological tools available increase and change over time, but above all because the very concept of art is highly unstable: it changes according to the historical moment, the geographical location, and the specific communities that practise it. In general, I would say that in this part of the world, over the last two decades, artistic experimentation with technology has become much more frequent and visible. The approaches have also become much more diverse.
In 2003, you curated L’oading, an exhibition dedicated to works based on the creation of patches ‒ modifications to existing video games. What was the significance of the exhibition at the time, and what significance and characteristics would it have today? The exhibition included numerous modified video games, but also some software produced entirely by artists, as well as works inspired by the world of gaming in general. In 2003, it was a deliberately unconventional project: the idea of bringing video games into a museum was still perceived as strange. For this reason, the exhibition attracted the attention of the press and even ended up on television. However, it was not discussed in relation to artistic languages, but rather as a “curiosity”. My goal, on the other hand, was to show how artists were able to appropriate the medium of video games and transform it. Not only to produce new aesthetics, but above all to investigate and question it. Game art was also part of a broader movement that also included net art and software art, one of the most interesting things that happened in art between the 1990s and the 2010s. Another aspect concerned the immateriality of the works: the entire exhibition was contained in a dozen CDs, which I personally carried in my backpack from Rome to Syracuse. Today, video game modification is a widespread and recognised practice, both within and outside the art world, so the exhibition would probably no longer have the disruptive impact it had back then. However, I think some of the works I selected at the time would still be powerful today, especially if installed in a museum. I am thinking, for example, of Adam Killer by Brody Condon.
Brody Condon, Adam Killer, 2000 – L’oading, Museo Montevergini, Siracusa, 2023
Can curating online spaces improve accessibility to certain artistic practices? In what way? If the works in question originate online (net art, software art, online performance), it makes sense for them to be enjoyed within their own ecosystem. Curating online spaces makes sense first and foremost in these cases. This does not mean that digital works cannot also be taken outside, but in that case a process of “translation” is carried out that transforms them more or less radically.
TECHNOLOGY AND ART HISTORY
You have often reflected on sludge content, a type of content based on hyperstimulation and presented simultaneously on screen, defining it as a pure signal that does not convey any kind of message. Are there any examples in art history that could be considered the ancestors of this type of content? Yes, it is possible, especially if we think of all the movements that have worked on overload, fragmentation and nonsense. A first reference is Futurism, in particular words in free form: texts, signs and images coexisted simultaneously on the surface, focusing more on sensory impact than on conveying a message. Another possible antecedent is Dadaism, which, through collages and random combinations, challenged the very idea of communication. However, we are talking about affinities that are mainly formal and perceptual, given that these phenomena arose in profoundly different contexts. In the case of sludge content, these dynamics seem to emerge mainly from the logic of digital platforms and hyperstimulation as a permanent perceptual condition.
Your research often originates on social media and platforms such as Reddit. What tools do you use to study Internet subcultures? I explore digital spaces where people meet, talk, produce images and sounds, and share ideas and cultural objects. I go wherever online cultures take me: on social media platforms, forums, YouTube, Discord channels, and mailing lists. I combine exploration and direct participation with study: reading articles, books, and interviews.
Arte-19 _ Virus Virtual Reality Game, 2020
In an article written for Lucy, you discussed gnomecore, a digital niche that identifies the figure of the gnome as the celebration of an idyllic model of bucolic life. There is extensive literature on this subject, dating back as far as the 1970s. Are there other digital niches that refer, perhaps unconsciously, to past stories and mythologies? Yes, many Internet aesthetics draw on imagery and mythology from the past. I am thinking, for example, of cottagecore, which reworks 19th-century pastoral and romantic myths, or dark academia, which stems from the romanticisation of classical knowledge. Witchcore and fairycore also draw on folklore, fairy tales and magical traditions.
In your book Exit Reality, you focus on backrooms, a set of levels outside reality that become increasingly dangerous the deeper you go and from which it is virtually impossible to escape. In your opinion, what motivates people to become fascinated by disturbing topics online? I believe that these issues resonate with people because they give visible form to widespread fears that are difficult to name, such as disorientation, loss of control and the sense of profound unease that characterises this moment in history.
CURATORSHIP AND DIGITAL TECHNOLOGY
What technical problems can arise when curating exhibitions with digital works? Have you ever encountered difficulties when putting together an exhibition? The technical problems that can arise are endless. Literally anything can happen: the software may malfunction or be incompatible with the devices available; the media may break, the lighting conditions may be very difficult to manage; the audio of the different works may conflict, etc. (I could go on for another two pages!). I have always found myself having to solve all kinds of problems when setting up the exhibitions I have curated, which is why I always recommend testing everything well in advance, so that you always have time to come up with a plan B. When I curated my first exhibition (Netizens. Cittadini della rete, Rome, Sala 1, 2002), for example, one of the works was I Shot Andy Warhol by Cory Arcangel; the Nintendo console on which the modified software ran had arrived from the United States and literally burned out due to the difference in voltage (we had an adapter but it didn’t work properly). I bought a new console, but once it arrived at the gallery, I discovered that in Italy the cartridges were slightly different in size, so Arcangel’s cartridge was not compatible. In the end, I was forced to run the work on an emulator. It was a great disappointment, but also a lesson I have never forgotten. Since then, I always expect anything and everything and I am ready for anything. Moreover, the problems do not end when the installation is complete: digital works require constant maintenance, and often the staff working in museums/galleries are not trained or paid to perform this task.
Founded in Vienna by Kathrin Messner and Josef Ortner in 1990, museum in progress has redefined the concept of the museum by transforming its concept from space into infrastructure. We interviewed the managing director Kaspar Mühlemann Hartl and the chief creativity officer Alois Herrmann.
Inspired by Alexander Dorner’s vision of the museum as an organism in continuous transformation, museum in progressabandons the idea of permanence in order to build a curatorial identity grounded in context, temporality, and intervention within public space. Through temporary interventions in mass media, urban environment and everyday communication channels, museum in progress operates as a “cultural software”: a system that structures visibility, attention, and access. From this perspective, the distinction between cultural institution and political position becomes destabilised: each intervention acts as an amplifier for contemporary social and cultural conditions.
Alois Herrmann and Kaspar Mühlemann Hartl, museum in progress. Photo by Arman Rastegar. Copyright museum in progress
museum in progress is a project that has made the urban environment its primary communicative framework. How do you build a strong curatorial identity without relying on a dedicated physical space? As Massimiliano Gioni once observed, “From museum in progress I had learnt that museums are first and foremost software, not hardware, and that idea is still much more contemporary and effective than ever.” This understanding captures the foundation upon which the curatorial identity of museum in progress has developed. Curatorial identities evolve over time through the interplay of conceptual, aesthetic, and institutional parameters, none of which is confined to a specific physical space. Since 1990, museum in progress has shaped its identity through a consistent conceptual framework, a strategic use of context, and a site-specific, context-driven approach expressed in a distinctive curatorial methodology and sustained over time, with its art interventions realised as temporary projects. This identity is reflected in a diverse, globally oriented selection of artists, recurring media choices – print, billboards, large-scale images on facades, construction sites, and concert halls, projections, video, and internet – and long-term projects such as the Safety Curtain at the Vienna State Opera and raising flags. This curatorial identity is shaped by consistent quality and relevance, innovative collaboration models, sustained partnerships, and a commitment to engaging society. It emerges in the interplay between artwork, space, and audience, in discursive framing, in the institution’s networks, and in its nomadic, non-traditional presentation formats that engage directly with the predominantly urban environment. By consistently connecting position, selection, methodology, typography, layout logic, and discourse over time, museum in progress has created a recognisable curatorial signature that defines its cultural identity. For this cultural identity to be perceived, it relies on a community that consistently engages with its exhibitions and follows the institution’s activities. It is never about a building; it is about community and communication. The real question, then, is how to build such a community and how to reach it.
Most people who encounter museum in progress’ interventions are a non-specialized audience, engaging with the projects involuntarily within the city. Do you feel an ethical responsibility toward this kind of public? We are very conscious of the ethical dimension of engaging a non-specialised audience in public spaces. Since museum in progress presents art outside traditional museum walls in urban contexts, people often encounter our interventions involuntarily. This creates both an opportunity and a responsibility. Our ethical approach is grounded in respect for the audience: we aim to create projects that are accessible and thought-provoking without being intrusive or overwhelming. These interventions are designed to engage curiosity, invite reflection, and stimulate dialogue, while remaining sensitive to the everyday environment of the city and its inhabitants. Working outside institutional walls means curating not only artworks but also social encounters. This requires museum in progress, together with the participating artists, considering not just aesthetic coherence, but also the civic implications of placing art directly into the flow of daily life. We see public engagement not as passive consumption but as a form of shared experience and cultural participation. In this sense, the ethical responsibility lies in balancing artistic freedom with attentiveness to the context and the diverse perspectives of those who encounter the work. It also motivates us to maintain clarity, relevance, and thoughtful curation, ensuring that the interventions contribute meaningfully to public space and discourse.
In public space, artworks coexist with advertising, stimuli, and constant distractions. How do you prevent artistic and curatorial work from being absorbed as just another element of the visual background? At museum in progress, we are acutely aware that public space is saturated with competing visual and auditory stimuli. To ensure that artworks are perceived as meaningful interventions rather than unnoticed background, we employ strategies that engage context, scale, and attention. Our curatorial methodology focuses on site-specificity and conceptual clarity: each intervention is carefully attuned to its environment, creating a dynamic tension between artistic intention and its site, medium and content that provokes curiosity and invites reflection. Unlike advertising, which relies on limited visual vocabularies for immediate recognition, art draws on a vast and continually expanding visual repertoire, allowing artworks to stand out naturally and with ease from surrounding stimuli. In addition, the temporary nature of our interventions amplifies their visibility, marking a deliberate deviation from the familiar, while the ‘museum in progress’ label signals that the intervention is a work of art, helping audiences recognise it as such and framing the surrounding space as a temporary museum. We also rely on a discursive framework that situates the artwork within ongoing cultural conversations. Through accompanying texts, media and QR codes linking to further information, as well as networks, we provide orientation and context, helping the audience to recognise the intervention as a deliberate artistic and curatorial act. In this way, museum in progress positions art as an active participant in public life, encouraging viewers to pause, reflect, and engage, even amid the constant flow of the city. The goal is not to dominate the environment, but to insert meaningful pauses into the rhythm of everyday life, creating space for curiosity, dialogue, and emotional engagement.
Christian Robert-Tissot, 2023, moving practice, museum in progress, Vienna Central Station, large-scale picture. Photo: Claudia Posekany. Copyright museum in progress
THE CURATORSHIP ACCORDING TO MUSEUM IN PROGRESS
What happens when an intervention is misunderstood or interpreted in a way that diverges from the original intentions of the artist and the curator? Presenting art in public spaces inherently invites multiple interpretations. Unlike in conventional museum settings, where context and didactic material can be carefully controlled, urban interventions encounter a diverse, non-specialised audience, each bringing their own perspectives and frames of reference. Moreover, contemporary art, unlike design or advertising, carries an internal tension, allowing and often encouraging multiple interpretations, making divergent readings a natural and enriching aspect of its reception. Therefore, divergent interpretations of an intervention, differing from the artist’s and curator’s intentions, are not necessarily a negative outcome. They can generate unexpected insights, spark dialogue, and extend the cultural resonance of a project beyond its original concept. At the same time, there is a responsibility to provide sufficient clarity and contextual cues, so that the work is legible and meaningful, especially given its site-specific and temporary nature. In this sense, misunderstandings are treated not as failures, but as an inevitable and potentially productive part of public engagement, highlighting the dynamic interplay between artwork, site, and viewer, and underscoring the importance of careful curatorial framing in navigating this complexity.
One of the key aspects of Alexander Dorner’s curatorial philosophy is the museum as an organism that transforms over time. In the absence of permanence, how is the value of a curatorial project constructed? In line with Dorner’s vision of the museum as a constantly evolving organism and reflecting the fact that contemporary art itself is in constant flux, change is an inherent feature of the museum concept at museum in progress, explicitly signalled in its name through the addition of ‘in progress’. Without change, contemporary art as we know it would be unthinkable, given that innovation and originality are among its defining qualities. For museums as institutional platforms for art, this implies the necessity to develop flexible, adaptable exhibition forms, allowing each contemporary work to be presented in the most effective way. In this sense, museum in progress functions as an immaterial museum with a flexible structure, a ‘never-ending construction site’ (Chiara Parisi), whose interventions can respond to new contexts while maintaining coherence. Building on Dorner’s idea of the museum as an organism and Le Corbusier’s concept of expandable and adaptable systems, museum in progress demonstrates that the value of a curatorial project does not depend on permanence or walls, but on conceptual continuity, structural clarity, and the capacity to transform perception. Even as formats shift, the impact of a project emerges through its ability to reshape perception, stimulate discourse, and engage public awareness, leaving a lasting impression beyond the duration of the intervention. The significance of each project is further articulated through the coherence of the curatorial framework, the quality and resonance of the artworks, and the interaction with space, environment, and audience – including the rhythms of the city, the reactions of passersby, and the discursive exchanges it inspires. In this way, museum in progress constructs value not through permanence, but through transformative effect, continuity of inquiry, and the connections it fosters between art, site, and audience.
Does museum in progress today perceive itself more as a cultural institution or as a political position within the art system? In the case of museum in progress, the distinction between cultural institution and political position is deliberately unstable. In that sense, it is both – and this ‘both’ is crucial. It operates simultaneously as a cultural institution and as a political entity, positioning curatorial work and art projects within the art system and within society. museum in progress is not only a museum in name: it is a registered museum, recognised with a seal of excellence for outstanding museum practice, and a member of ICOM, confirming its institutional legitimacy while maintaining its experimental and flexible approach. By embedding art in mass media, public spaces, and everyday communication channels, museum in progress makes visible the questions that underlie access, attention, and the allocation of resources. The projects highlight who can encounter art and under what conditions, emphasising visibility while also drawing attention to the significance and value of the spaces in which interventions occur. At the same time, they reveal the power structures that shape public and cultural spaces. They also show how economic and symbolic capital determine what is noticed, what is prioritised, and what is overlooked. Every intervention carries a political component, as it encourages reflection and opens new perspectives on reality – in museum in progress, curating and mediating art is always also a socio-political act. This dual approach allows museum in progress to operate neither exclusively as a cultural institution nor solely as a political actor. Rather, it embodies a hybrid position, combining the institutional role of supporting and legitimising art with the critical and political capacity to intervene, question, and reflect – a duality that is intrinsic to its identity and to the way it operates within the contemporary art system.
MUSEUM IN PROGRESS AND THE PUBLIC SPACE
Would you describe the current Viennese art scene as more oriented toward experimentation, or toward the preservation of a cultural model in which radicality is no longer perceived as rupture? The contemporary Viennese art scene encompasses both tendencies, though in varying degrees across different institutions and contexts. On one hand, there is a strong tradition of experimentation and critical engagement, visible in the activities of independent spaces, artist-run initiatives, and projects that challenge conventional formats, hierarchies, and modes of presentation. These experimental practices test the boundaries of art, questioning assumptions about form, content, and audience interaction, and include crossovers between art, activism, and theory, highlighting the socially and politically engaged potential of contemporary practice. On the other hand, parts of the scene are oriented toward the preservation of established cultural models, in which radicality is absorbed into familiar frameworks and no longer registers as a rupture. In these contexts, the emphasis lies on consolidation, institutional recognition, and continuity, which can stabilise artistic practices but may also limit the perception of innovation as genuinely disruptive. In this landscape, museum in progress positions itself at the intersection of both dynamics. By consistently integrating experimental, site-specific, and contextually attuned projects into the urban environment, it sustains a space where radicality remains legible, perceptible, and socially resonant, ensuring that experimentation continues to operate alongside, and sometimes in tension with, the preservation of cultural heritage.
Working in public space means dealing with regulation, control and social consent. How do you approach these limits from a curatorial perspective? What role does compromise play? Working in public space inevitably involves navigating a complex set of regulations, safety requirements, and social expectations. Because public space is collectively inhabited, curatorial decisions must remain attentive to plural sensitivities and shared conditions of visibility. From a curatorial perspective, these constraints are not merely obstacles, but parameters that shape and inform the conception and realisation of each project. They encourage careful planning, dialogue with authorities, and sensitivity to the diverse contexts in which interventions appear. The role of compromise is often perceived as a undermining artistic integrity. However, in the context of public curating, compromise can function as a productive strategy, a negotiation that enables a project to be realised while maintaining its conceptual and aesthetic coherence. Sometimes, compromise can even sharpen the conceptual core by demanding greater precision and clarity. The curatorial act lies precisely in deciding where to insist and where to adapt. Working within the framework of social consent implies responsibility; yet respecting legal and social structures does not eliminate critique, but rather situates it within a shared democratic field. At the same time, operating within these boundaries stimulates creative problem-solving. Restrictions can inspire inventive approaches to scale, placement, media, or interaction, transforming apparent limitations into opportunities for meaningful engagement. From this perspective, limits are not the opposite of freedom but define the field in which museum in progress operates. The ongoing negotiation with regulation, control, and consent thus becomes an integral part of both the artistic process and the curatorial methodology itself, ensuring that interventions in public space remain legally feasible, socially responsive, and culturally resonant.
Rosemarie Trockel, Beauty, 1995, Billboard, museum in progress, billboards, Vienna. Copyright museum in progress
Is there room for failure within your practice, or is each project designed to function despite the unpredictability of every situation? In the work of museum in progress, unpredictability is not an exception but a fundamental condition of public intervention. Every urban site, context, and audience introduces unforeseen variables – from weather and architectural constraints to the spontaneous reactions of passersby. While projects are developed through careful planning, conceptual clarity, and a rigorous curatorial methodology, they can never be fully insulated from the unexpected. Rather than attempting to eliminate uncertainty, this openness is understood as integral to the practice. There is indeed room for failure, as interventions may provoke unforeseen interpretations, reactions, or interactions, and such moments can themselves be illuminating and productive. Failure is the beginning of all civilisation; order is its afterthought. Culture grows from fracture, not stability. A practice without the possibility of failure would become static, merely reproducing what is already validated instead of enabling new perception. At the same time, museum in progress is structurally able and willing to take risks. As a privately funded art association operating independently of political influence or other content-based restrictions, it can pursue experimental and potentially fragile projects whose outcomes are not fully predictable. In this context, the acceptance of possible failure becomes a precondition for extraordinary results. Learning from unsuccessful or fragile moments is part of the curatorial knowledge the institution accumulates over time. Each project is nevertheless conceived with resilience in mind. Flexibility, adaptability, and a strong conceptual framework help ensure that, even amid contingency, an intervention can still foster reflection, stimulate dialogue, or shift perceptions of public space. The possibility of failure therefore does not undermine the work; it coexists with its capacity to function. This tension between risk and responsibility, preparation and openness, is what allows museum in progress to remain dynamic, responsive, and genuinely experimental.
How do you archive a project that is conceived to come to an end? In this case, is the archive a form of retrospective rewriting, or of care and preservation? At museum in progress, archiving and collecting are closely intertwined yet serve distinct purposes. Since projects are conceived as temporary interventions, their traces may vanish from public and media spaces. To preserve them, museum in progress archives projects through systematic documentation, photographing, video recording, and the collection of project-related materials. The archive maintains concepts, contextual documentation, media coverage, and audience responses, safeguarding the integrity of each project while ensuring it continues to resonate in discourse and research. This practice combines care and preservation with archival framing: while it inevitably involves a degree of retrospective structuring, this is not intended to rewrite the projects, but to uphold their coherence, convey their original conceptual and curatorial intent, and provide a resource for reflection and study. The archive thus functions as the memory of the museum as an organism, translating temporality into lasting cultural and intellectual presence. The collection grows from this preservation of the ephemeral. Works realised for projects – often as multiples such as newspaper spreads, billboards, videos, or digital artworks – enter the holdings, reflecting exhibition practice and documenting interventions in public, virtual, and media spaces. In this way, museum in progress translates the ephemeral nature of its projects into enduring cultural impact, while maintaining the integrity of its site-specific, contextually responsive, and socially engaged practice. The scope and diversity of its collection underscore the unique scale and significance of the projects by museum in progress. Unlike traditional museums, exhibiting comes before collecting: works realised for museum in progress projects both document the ephemeral interventions and contribute to the institution’s living art collection.
El Anatsui, XOHANAMI, 2025, Safety Curtain, museum in progress, Vienna State Opera, 2025/2026, large-scale picture. Copyright museum in progress
Alois Herrmann and Kaspar Mühlemann Hartl, museum in progress. Photo by Arman Rastegar. Copyright museum in progress
Christian Robert-Tissot, 2023, moving practice, museum in progress, Vienna Central Station, large-scale picture. Photo: Claudia Posekany. Copyright museum in progress
Portraits of Artists, 1992–2001, museum in progress, video conversations, screenshots. Copyright museum in progress
Rosemarie Trockel, Beauty, 1995, Billboard, museum in progress, billboards, Vienna. Copyright museum in progress
Mona Hatoum, Over my dead body, 1998, Interventions in progress, museum in progress, Der Standard, 21-01-1998, pp. 24, 25, newspaper multiple. Copyright museum in progress
Ghada Amer, No empire lasts forever, 2025, raising flags, museum in progress, Stubenbrücke, flag. Copyright museum in progress
Romuald Hazoumè, Chênnai, 2024/25, Autlan de Navarro, 2024/25, Making Chapters, museum in progress, Chapter XIII, pp. 122, 123, magazine multiple. Photo: Rudolf Strobl. Copyright museum in progress
Peter Kogler, Untitled (globe), 2023, digital mip, raising flags, museum in progress, video loop, screenshot. Copyright museum in progress
Italy has the largest number of World Heritage Sites in the world. This is a factual but also a social reality, a source of pride and a statement of excellence. But it is also a great political slogan: for example, that of a landscape depicted with the face of Botticelli’s Venus or branded by the Olympics. Let’s start from here to make room for the words and practice of Giacomo Segantin: a perspective of care for the world around us.
Multimedia artist Giacomo Segantin (Abano Terme, 1995) uses photography and installations to offer reflections on living, raising questions about ecology and society. Graduated in painting at the Academy of Fine Arts in Verona, he developed his research during his residency at Campo di Brenzone (AIR Campo) and then at the Bevilacqua La Masa Foundation in Venice, finally reaching NABA ‒ the New Academy of Fine Arts in Milan ‒, where he studied theory and methods related to design and curatorship. His curatorial career reached its peak with the creation of a curatorial collective (Critical Studies Department) and a residency at the University of Fine Arts in Zagreb. The common thread running through his education and practice is, in the artist’s own words, “the search for direct involvement with the object of study: not thinking first about the form of artistic research, but modelling the form on the content”. Giacomo Segantin’s art is authentic in its research, references and realisation. It is art that is created in the process, attentive to detail and nuance. It is an urgency in the present and in the specific that speaks of global issues without losing track of what others have already forgotten. Segantin’s work stems from encounters and grows in abandoned places, delving into memories and bringing urgent issues to light. We asked him to describe not only his works, but also his perspective on reality, art systems, and society. The result is a conversation that distinguishes between landscape and territory, discussing institutions, oblivion, activism, and communication.
Giacomo Segantin
THE INTERVIEW WITH GIACOMO SEGANTIN
What are the themes of your artistic practice? The themes of my artistic practice concern territory and landscape, with particular attention to how we inhabit and experience a territory. My research addresses the issue of public space and aims to deconstruct stereotypes related to landscape and rethink our relationship with the environment. I believe it is important to do something like this, especially in Italy, where landscape often falls within nationalistic and patriotic discourses of identity in which local identity is exalted as something “unique”, which also becomes marketable and commodifiable. So, it’s a sort of branding of the territory. My interest is to articulate this issue in all its complexity, in an attempt to bring out the intersection between the social and cultural dimensions, but also the economic and political ones.
How fundamental is interdisciplinarity in your work? How do art and science ‒ but also sociology ‒ relate to each other within your practice? The relationship between science and art is often thought of as one in which art must explain something complex or illustrate data that would otherwise have a different emotional impact. In my case, I try to establish different research dynamics, starting from direct observation and experience. I wouldn’t call it a strictly scientific approach, but in my practice, research and the desire to understand the dynamics that shape reality are always present. The results of my research are never something done in a studio or laboratory, as the works are created within residencies or even longer-term projects, where ‘being there’ is an essential condition. A theoretical reference that I greatly admire is the thinking of Isabelle Stengers, who argues that there is no such thing as objective science independent of the political and social reality in which it is formed ‒ despite the fact that it is often thought of as an objective practice. Right now, as I am talking to you, I realize how dangerous it is to make this argument at a time when the credibility of scientific data is being seriously questioned in terms of climate denialism. Let me clarify this point: Stengers highlights the fact that science is already oriented, financed and directed by economic policies and businesses. Her analysis compares the reality of the 1990s, taking the issue of GMOs as a reference case, in which the financialisation of research and its application developed within the close relationship between science, the state and business. I find Isabelle Stengers’ thinking very relevant today: although she refers to the 1990s and specific cases, she makes an even more abstract argument that is also applicable to the present day.
Given the sociological repercussions just mentioned, do you think art can be a valid medium for conveying important issues? Yes, I really think so. I believe that the role of visual art is above all to reveal, that is, to make visible something that is not usually visible. My goal, then, is to make people perceive something that is not usually considered. I believe that the great potential of art lies in the fact that it is not unique, but that there are different types: the world of experimental artistic research, exhibition making in major museums, the world of the market and galleries, etc. However, no matter how insightful and powerful exhibitions may be, it is really difficult to raise awareness about the environment and thus trigger a change of course. This is a topic that interests me greatly and which I also addressed in my bachelor’s thesis, in which I asked myself: ‘What is the role of images and communication in bearing witness to environmental collapse? What is the impact on our society of the enormous amount of visual information documenting the climate crisis? These reflections are very similar to the questions posed by anthropologist Franco La Cecla and other scholars at the conference organised in Milan in 1990, entitled: Nature and communication. Are the mass media bad for nature?. Although more than thirty years have passed, the risk remains the same: becoming trapped in the media structure of entertainment. Becoming a trend, the news of the moment. I also agree with the thoughts of activist Franco “Bifo” Berardi, who highlights the ambiguous nature of social media and the media in general: on the one hand, they are extremely effective platforms for communicating shared values and ideals, but on the other, they are inhibitory devices that tend to flatten and neutralise the role of active participation by individuals. There are cases in which social media can help to raise awareness of what is happening in the world, but with the risk of the side effect of producing addiction and superficiality.
Speaking of the spaces in which you have worked, you mentioned the idea of ‘encounter’. What is the ideal venue for exhibiting your works? I really appreciate it when you have the opportunity to establish a dialogue with the space and the institution. So the ideal place is a permeable space, open to different possibilities, both in terms of concept and actual layout. I believe it is very effective to create situations rather than simply exhibiting objects. This is why I believe that the best context in which to work is a site-specific relationship that generates an encounter: an encounter with the work but also with a local reality.
How do you relate to institutional spaces and private galleries? I also work in contexts more similar to white cubes, and the challenge is to give context to the work, always within the space, both architectural and institutional. Another aspect that I believe is important is contradictions. In fact, in a gallery, one expects a marketable object, and I believe it is very useful to go beyond this limit. I do exactly the opposite: not only to create an alternative, but precisely to reflect on the system in which one is observing. Space is never a neutral container, and I am personally more interested in public space than others.
CURATORSHIP, CONSERVATION AND COLLECTING
Considering the importance of process in your artistic practice and, consequently, the potentially ephemeral nature of your works, how does your work relate to curatorship and conservation? You mention curatorship and conservation, so you are already opening up a field that is that of the institution, which can be public – such as a museum – or private. From a practical point of view, I work with documentary photography, which is very often the documentation of a process, a situation, a testimony. Ultimately, the documentation of an event is necessarily an abstraction: you are no longer there, so it is also necessarily a mediation of what has been. For this reason, it is not entirely objective, and I find it interesting to have points of view that are not limited to the work itself, but rather to the (visual) narrative of a work.
This discussion considers curatorship, conservation and, necessarily, collecting. How does one collect a perishable object? As for materials, and therefore their perishability, a very practical example came to mind. I have never sold to a private collector. The only work sold to a private individual, at Arte Fiera in Bologna in 2025, was purchased by Giorgio Fasol.
It is important that the work becomes part of a collection such as that of Anna and Giorgio Fasol (AgiVerona). The collector’s interest has often led him to purchase works by young artists and, above all, “non-existent” works. In short, becoming part of a collection such as that of the Fasols sounds like a legitimisation in this sense. I completely agree. The work Dima for Hunting and Fishing Scenes is a “dima”, a template, of a work of art preserved at the Metropolitan Museum of Art in New York. I purchased the rights to a high-resolution image of an 18th-century English tapestry. It is one of the finest examples of English printing, because there are so many overlapping prints that create a very detailed image, full of detail. The work was one of my first reflections on the relationship between power and the representation of nature, which arose during my experience at the Antonio Ratti Foundation, works in which I reflected on conservation and the institution of the work itself, and therefore on the status of the work of art. Working at the Prada Foundation, I often found myself making these templates, these shapes in Melinex, a heat-insulating material used mainly to protect documents and works from the humidity of the exhibition space. I think it’s really amazing to see all the work that goes into an exhibition. Very often, visitors have no idea of the enormous amount of work or technical considerations that go into exhibiting a work. The work Dima for Hunting and Fishing Scenes reverses the hierarchy between technical support and work. The material has specific characteristics, including the peculiarity of reflecting an image in a distorted manner. This creates an additional step: a support that is not usually seen becomes a work and assumes the authority of the image producer.
How do you think curating can enhance your work? When I think about promoting my work, I don’t think from a historiographical point of view, but rather from a procedural one. I have worked within a process and, through dialogue with a curator, arrived at a result that I had not initially planned. I believe that the most rewarding encounter is one that takes place within a project residency, where we create a work together.
Your works reflect on landscape first and foremost, and more recently on territory. What do you consider landscape and what do you consider territory? Territory, landscape and nature are complex terms that take on different meanings depending on the context. I believe that the term landscape is more closely linked to aesthetics, in terms of representation and framing. Very often, in fact, it is a concept relegated to aesthetics, synonymous with harmony and value to be protected, as if it were a bank account, as if it were something embalmed, when in fact it is exactly the opposite. It is a battlefield in which various economic, political and environmental actors clash. Territory, I believe, is more closely linked to local identity: a place of sharing, a place of belonging, both social and animal. It could also be synonymous with range, the place where a particular species lives.
LANDSCAPE AND TERRITORY IN THE PROJECTS BY GIACOMO SEGANTIN
Considering the specific characteristics of each territory, there is a clear relationship between this and other central themes in your works: centre-margin or use-disuse. Do you think your works succeed in proposing a deconstructed vision of landscape? How does this conceptual shift from landscape to territory manifest itself in your work? I would not consider a direction in which the landscape is something negative and the territory something positive. First of all, I believe that my works do not provide answers, but rather convey an atmosphere of ambiguity, which I consider to be one of their strengths. I think it is very effective to talk about a work I created entitled Appunti per un film sull’oblio (Notes for a film on oblivion) (2025): a series of photographs taken specifically for the Ettore Fico Museum in Turin for the exhibition of artists from the Bevilacqua La Masa Collection. The work Appunti per un film sull’oblio disappoints, suggesting something that does not yet exist. There are four photographs that appear to be a stumbling block, because they were taken with a different zoom that simulates a movement from top to bottom, as if it were a camera. A cinematic development is suggested, but it is not there: here too, I work on the construction of an ambiguous meaning. The photographs show mountain profiles, snow-capped mountains filtered by a greenish tint that is not immediately understandable. They are film shots of the reflection of the mountain on a hydroelectric reservoir. The colour is natural, that is, the objective colour of reality, where there is this lake that is very green because it is a lake closed off by a dam, inside which particular sediments generate a very bright green colour that is deeply unnatural. “What are we looking at then?” There is ambiguity: it appears to be a classic portrait of the landscape, but it presents all these levels of interpretation.
Ultimately, this creates a paradox: however unnatural it may seem, colour is natural and spontaneous. Colour, however real, filters the image through a light that accentuates a picturesque aspect – which is not, however, picturesque. Once again, we see an ambiguous relationship between landscape and territory, but also between centre and margin. Exactly. In this work, the friction between the centre and the edge is fundamental. Very often, a landscape is considered a destination, a place sought after for its beauty. On the other hand, I am interested in places of discard, spaces that are a sort of side effect of our society. I am interested in these places because they allow us to fully understand the dynamics that structure the territory in which we live. I am thinking of the photographic project I did in Val Gallina: an unhappily exposed valley, full of ticks, where no one goes and few people know there is a dam, no one cares. It is an active Enel dam, it plays its part in terms of local energy production, and this inevitably opens up a discussion about the transformation of the landscape and the environmental balance of a given place. Building a dam is not an innocent process. This does not mean that dams should not exist, I do not want to fall into a primitivist discourse, but I believe that critical reflection is necessary. When we recharge our computers, we don’t think about the tonnes of concrete in Val Gallina. I believe it is very useful to bear in mind the infrastructure behind our devices and keep in mind all the materiality behind energy. I am therefore interested in working within these places of waste in order to gain a broader view of the system of relationships in which we are immersed. These places are completely removed from our attention, which is why I believe it is very useful to reflect on representation, on removal from history, on production and on the conflict between engineering and landscape, but also on ecology, both environmental and social.
Still on the subject of centre and margin, I would like to talk aboutIndesiderate. Marginal spaces and urban foraging practices, the project funded by the Sustainable Art Prize (which you won in 2024) and the installation of the same name created at the University of Padua. Exhibited in a highly distinctive setting – the rationalist architecture of the Cortile Nuovo del Bo in Padua –, the work explores the concepts of appropriation and reinterpretation. Do you think that the project, even in its limited time frame, was able to leave a mark? The Indesiderate project is complicated because it is heterogeneous, divided into seminars held at different universities (Ca’ Foscari University, University of Verona and University of Padua) and a workshop held at the Botanical Garden of Padua with students from the respective universities. I decided not to hold an exhibition as planned in the sustainability project. I thought that working to create a travelling exhibition, to be displayed in Venice, Padua and Verona, made little sense, especially in terms of the expenditure of energy and resources, and I found it more interesting to work on different levels to create a restitution in the public space – which was the installation in the Cortile Nuovo del Bo – and to create an exhibition within the university. This will be followed by a publication, as required by the call for proposals. As for the limited time frame, i.e. the short duration, I think that a work can reclaim a space and reinterpret it, considering the identity value of the Cortile Nuovo del Bo.
Appunti per un film sull’oblio, inkjet printing on photographic paper, 35 x 26 cm. Exhibition view, Museo Ettore Fico, Turin, 2025. Photo courtesy Fondazione Bevilacqua La Masa
How do you think your practice, and this project in particular, relates to the concepts of deconstruction, appropriation and reinterpretation? Firstly, through “urban foraging” – during the collective harvesting of phytolacca berries – there was a sort of reappropriation of public space. Using something that can be considered a common good is a very important starting point. As for the installation at the Cortile Nuovo del Bo (entitled Margine Rosso), it reinterprets a fascist legacy, a cultural heritage that manifests itself in the rationalist architecture of the 1930s and is in continuity with Jannis Kounellis’ work Resistenza e Liberazione (1995). It is a site-specific work that stems precisely from this need: to reinterpret, and thus change the meaning of, a cultural context that was defined by fascism. It is precisely this context that defines the deeper meaning of the work I have created. It is important because monuments, history and the perception of space are not fixed, but also change over time. Think about how much the political context in which the work was created has changed: it is no longer that of Jannis Kounellis in 1995. On the contrary, there is a worrying trend towards extreme right-wing extremism (not only in Italy), which makes it even more necessary to reaffirm certain values. A few months ago, there was news about politicians appointing university officials; this is the context in which Trump defines universities as enemies. The choice of the University of Padua as the venue for the event is very significant, also from a historical perspective on this issue: think of the concept of Patavina Libertas, a sort of independence of the university from the political climate. Creating a work within the university is very timely because it reaffirms the value of the university institution, which must be defended.
Foraggiamento urbano, Padua. Photo Elisa Braccini
What are your future projects? The past year has been very intense, so my future projects aim to continue what is already underway. I am always working on these issues, especially in relation to the dynamics of the Milan Cortina Olympics. It is an interesting case because it involves branding (narrative and promotion): the landscape as an Italian excellence that has seen enormous investment funds shaping the territory. What interests me is carrying out a project by asking myself what the sacrifice is. If every process requires an economic sacrifice but also an ecological and territorial sacrifice (at different levels), what has been sacrificed for these Olympics? I plan to carry out a project that has yet to start – so it will be next year’s challenge – in areas outside the spotlight. Unlike what might be a journalistic investigation, which focuses precisely on the subject of study, what interests me is understanding what is happening around it, in places that have remained in the shadows or in ambiguous dynamics. This does not mean forgetting what is happening in the spotlight, but rather approaching it from a different point of view.
Estrazione del colore (Indesiderate project). Photo Elisa Braccini
Foraggiamento urbano, Giacomo Segantin
Appunti per un film sull’oblio, inkjet printing on photographic paper, 30 x 40 cm
Foraggiamento urbano, Padua, Photo Elisa Braccini
Margine rosso, Giacomo Segantin, Exhibition view, Cortile Nuovo di Palazzo del Bo, Padua. Photo Edoardo Bonacina, 2025
Margine Rosso, Giacomo Segantin, Exhibition view. Cortile Nuovo di Palazzo del Bo, Padua. Photo Edoardo Bonacina, 2025
Production of lighting filters (Indesiderate project)
Margine rosso, Giacomo Segantin, environmental light installation, Cortile Nuovo di Palazzo del Bo, Padua. Photo Edoardo Bonacina, 2025
Appunti per un film sull’oblio, inkjet printing on photographic paper, 35 x 26 cm. Exhibition view, Museo Ettore Fico, Turin, 2025. Photo courtesy Fondazione Bevilacqua La Masa
We met Rafaël Rozendaal in his studio in New York, where we talked about his introduction to the internet, his family, and his recent venture in acrylic painting.
The internet plays a distinctive role in the creative practiceofRafaël Rozendaal, the Dutch-Brazilian artist born in 1980 and based in New York. He began to look into art when he was eighteen, wanting to explore the internet on his own terms. His work examines the boundaries between visual and material culture, often creating moving images. Rozendaal’s first works were typically humorous, figurative, and then they became digital. Currently, the artist investigates the constraints of space in his acrylic painting on canvas, where he continues to build his practice. Recently on show at MoMA in New York, we met him to discuss the evolution of his journey as an artist.
Was there a specific moment when you knew you wanted to become an artist? A digital artist? I think actually, growing up, I was very interested in cartoons, and animation, and anything moving. I wasn’t sure when I was young, I thought maybe I wanted to be a music video director. I was always aware of art history. Around 18 or 19, I was more like, I want to be an artist, because all the other options seem to have a lot of compromise, and a lot of collaboration, and structures. But even in the beginning with the internet, I thought the art world system was antiquated. So I did say it’s art, but I wanted to do it on my terms.
What do you mean by “it’s art”? There’s an importance of saying something is art. And it’s a little bit tricky, because art is also a compliment. So you’re giving yourself a compliment by saying I’m an artist. Just like saying I’m poetic; you could say that chef is so exquisite, he or she is an artist. There’s a weird barrier there to say that. But there’s also just a statement of saying, “I don’t want to listen to anyone when I make my work, and I want to make it on my own terms”. And you can make a movie, or a book, or music on your own terms. But with visuals, very quickly, you go towards collaborative practice, like making visuals for a musician, maybe. When you think of computational images, they’re often structured in a commercial setting, or in a music festival, or all these things. When you’re young, you think, oh, the art world is antiquated, it’s for old people. The one thing I found weird about art was the decision makers. When you start out, you’re 17, 18. And the people on the boards of museums are in their 60s. And when you make music, you play for people your own age. It would be weird if you’re a musician, and the people in front of you, weren’t your age. I guess with classical music, that’s the way it is.
So maybe there wasn’t a specific moment, but there was you watching cartoons, you kind of having this context of the world, and you were like, OK, I’m going to be a part of it. Yeah, actually, when I was really young, when I was five, I thought I wanted to be a carpenter. Because my dad would build his own paintings. He painted on wood. I liked hammering and sawing. I liked the smell of wood, and things like that. Then at some point, I was 10, and I said, “oh, I want to design furniture”. And then a friend of my dad’s was like, “really, why?” And once I had to answer why, I didn’t have an answer. Oh, I guess I don’t.
Rafaël Rozendaal, 2024. Photo by Naeem Douglas
But you were ten! But definitely the reason I brought up my dad as an artist. My mom studied ‒ not exactly architecture, something interior design, I was just at a household where culture was always at the forefront. Any chance we got. A not very money focused family but a very culture focused family. In the digital art space now there’s a lot of people who came from a background of computers or computer science and I come more from a background of art. That’s the best way I can explain it.
RAFAËL ROZENDAAL’S ARTISTIC PRACTICE
How has your practice changed from your first works, specifically works from the early 2000s, to now? I would say the first works were overtly humorous. One of my first works was fart jokes. And that wasn’t so much of trying to make a funny work. But it was. I was interested in there being a taboo in art to introduce crass humor. And taboos are interesting. It was totally not a taboo to introduce violence, or shock value, melancholy or I couldn’t think of anything that wasn’t allowed at a museum. And somehow fart jokes weren’t allowed. There was an angle there that there was an introduction of different kinds of dada, ridiculousness. Manzoni with canned feces, things like that. I thought, what can you do in a new medium that you couldn’t do before, things like sound? I was just very interested in that age gap of when you’re 16 with your friends, that’s your life, and somehow that wasn’t allowed. All of a sudden, when people go to the museum, they become very serious. There’s this weird, what some people call the gentrification of the mind, where all of a sudden, you start behaving differently because you think that will give you access to that structure. Over time, my work at first was very figurative, and then maybe became more abstract. The first twelve years were purely digital.
And then? At some point, I started exploring physical works. The element of the exhibition was throughout, from the beginning. I was projecting works and showing them on screens and showing them in public space. So there was always a thread that was present. The paintings came about two years ago, but they’re kind of an extension of all the experiments and physical work that I did before.
Some artists, when they have an idea or a concept for a piece, have to create it immediately. Do you find yourself in a similar position, or do you think rest or boredom is important? If I see a good idea for a title or a thing to photograph, I’ll definitely stop and write something down. I really like this quote of Picasso, that “you have to think with the brush”, and whatever your medium is, of course. It can be a piano, it can be a spoon, or whatever your medium is. There’s something that I cannot do in conversation. I cannot, in conversation, discuss something and come up with an idea for a composition. It’s really a different part of the brain. The computer is very language-based, you know that feeling when you have an idea for a title of an exhibition. You wanna write it down, you open your phone, and there’s three notifications of different things, and you forget the title. It really is the world’s smartest people who are all working to get your attention in some way with software. The only resistance I’ve found, or the only strategy, is the sketchbook.
Why? What’s interesting is the sketchbook, for sketching, it always comes with fear, because not every time you sit down, you have a great idea. It’s a little bit like going to the gym. You don’t really wanna go, but afterwards, you feel good. I would compare it to that. I do have the luck that I get pretty bored by entertainment, and television, and streaming, and YouTube, but I still have to actively shut it off ever since I was young. I always joke, or describe growing up, one room had MTV, and Cartoon Network, and things like that, and one room was my dad painting abstract geometry, and I’m somewhere in between. I’ve always been in between the distraction machine and the stillness.
You are lucky for that. It’s interesting that you mentioned composition for your paintings, because previously, maybe you said, “oh, I’m really good at color, but composition may not be my strength”. That’s what one of my teachers told me.
Do you still feel that way? No, yeah, no, but it was a thing where on the computer and with websites, you can add an aspect of randomness, and you can also add the aspect of interactivity. The final composition can be up to a different thing than you. So, I thought that was an interesting solution to that problem. Maybe I’m not the decider of the composition, and so either the user or the algorithm decides the final outcome. That was an interesting thread, and it still is. The thing with my paintings is I’m going towards figuration, and the paintings I like the most are where the composition can’t be any other way. It just has to be that way. That feeling, like an envelope, that’s the envelope. There’s no other envelope possible, so I think that’s why I’m interested in the area between figuration and abstraction: the figuration dictates the composition, but the figuration’s so reduced that there’s still a lot of room for the tension between the colors. There’s so many ways to build the composition or the layers that if you see three of them, one is more interesting than the other two.
Rafaël Rozendaal, Light, Museum of Modern Art, New York, 2024, installation view. Photo by Jonathan Dorado
No longer kind of using the negative space, this is an envelope, this is the space. There’s definitely an element of going towards pure abstraction. I’ve read a lot of interviews with artists, even Mondrian, it wasn’t purely just moving squares around the canvas. Everyone has a premise or a starting point, and maybe Mondrian’s premise was to dissolve any illusion of three-dimensionality, or maybe someone like Frank Stella was very interested in how the energy of the painting guides the movement of the eyes. He was thinking about energy, and maybe Mondrian was thinking about the collapse of three-dimensionality. You have this game or a prompt or a motivation, and for me, the motivation’s the tension between readability and abstraction.
EXHIBITING ACCORDING TO RAFAËL ROZENDAAL
Does color theory play into it, or does it influence your work? I’m very practical with color that I iterate. That’s my approach to color. Let’s say you’re painting your house. Even there, there’s all these subjective choices. Do I want it slightly pink or slightly blue? When you’re painting and you’re experimenting with colors, it’s a theoretical endeavor. There’s nothing practical about it. It’s an intellectual endeavor of seeing what happens, but you can’t put it into words. We often think of theory as something verbal and practice, as something that you do with your hands. My thesis is that what you do with your hands is theoretical and practical. It’s just a different language. But as far as colors, it’s dictated by the subject, but sometimes you go to the store and you see a pigment or a bottle, and you’re very curious about that color, and then the figuration will be an excuse to use it. I found some really good purples, and then I asked myself: “Should I make a really big eggplant painting?” Sometimes a painting is just an excuse to use a color.
Do you think viewing your work online is similar to viewing it in person? I see that as very similar to music, where you can experience the same song at a festival or at a wedding or in the shower or on the subway. Just to make the example simpler, let’s say it’s electronic music. Let’s say something that was made electronically and not performed live because of course a symphony is better live than in a recording. Let’s say electronic music. Of course, it might be the most epic version when you’re 17 years old with all your friends at the right moment at a festival or in an underground show. But it’s cumulative. Every experience, maybe knowing that song for five years before you go to that event, builds up the experience. I see websites very similar where someone goes to an exhibition and sees it full size. That might enhance the home viewing experience or the home viewing experience might enhance the museum experience. It’s interesting that with physical work, we’re used to taking a catalog home and then the catalog is a reduced version. When you go home with digital works, the work is available online and it’s smaller, but also you’re closer to the screen, you’re more intimate, and you’re less distracted by the people around you. I see each new experience as a full experience.
If you are sharing your work in an exhibition, do you have an order you’re looking to achieve or does the curator usually take autonomy? I have a practice of when it’s time to do a show, it’s just a matter of putting a computer in the room with the projector and just trying a bunch of them and seeing what’s right for that space. It’s very interesting that it can be counterintuitive, that I think a work is great and then it just doesn’t work in the space, and then a work I didn’t care about tends to be perfect for that space. That’s also very similar to music where a song at home might not be the best one for the concert and the other way around. I try to be very open, I think each space has a different character, so it’s hard to predict. The beauty of digital work is that you can just pull up and there’s no shipping. You can change it any second. As far as the sequence of works, I often randomize things. The show at MoMA was a selection of twenty-five works, but the order was randomized. I wanted it to be unpredictable.
Was there a specific emotion, or feeling that you wanted viewers to take away from the show at MoMA you’re talking about? It’s cheesy, but the journey from being 18 years old and thinking, I felt like the museum was two generations removed from me. This was before social media, so if you wanted to meet anyone, you just had to go to openings and talk to people. And then you would meet people that are like, “I’m an artist, what do you do?” I make websites. Then they’re like, “oh, could you make my website?” I’m like, “no, that’s not what I mean.” It was that whole trajectory of saying what you see on the screen is not documentation, it’s an artwork, and this was the last step on that journey. Maybe not the last step, but it felt like that was what I was trying to show people, and now it’s very visible.
You have done exhibitions around the world, Rome, Japan, Amsterdam, New York, where your work was displayed in Times Square, in windows, in mirrors. Did any of these exhibits or spaces really transformed your work? I would say each space just demands; it turns out a different work turns out to be the best one for that space. In Times Square, I chose the kissing animation because it’s very figurative. I thought if it’s an abstract animation, it might feel like a pre-roll for an advertisement or something like that. It wouldn’t survive, that context is so busy, you needed something very solid. One of the things we noticed there is if all the screens are using the same colors, you get this color wash over an entire block of a city. That was very interesting. A different installation, like in Venice, it’s a much more intimate room at A plus A gallery, so you can have more subtle colors. Yeah, I really just enjoyed it. I’ve been making red sauce for pasta since I was 10 years old.
Rafaël Rozendaal, Screen Time, TSCA, Tokyo, 2022, exhibition view. Photo by Shu Nakagawa
Homemade? Yeah, and it’s just different every time. That’s the funny thing. When you travel, you have different ingredients. You can do the same thing over and over. It’s just different every time. I feel the same, I’m very interested in exhibition making and just interested in creating a moment of focus and a moment of getting to know the people. That’s very joyful for me. I try not to think hierarchically. I try not to say, oh, this was the best one. Because you can’t reproduce it. There’s no sense in creating a hierarchy. Sometimes a really small show is interesting, sometimes a big show. Of course, something like MoMA is very helpful. The best way I feel about it is that art and artworks should create energy with the visitors or the artist or the curator, that there’s a next step after. That’s the best outcome for me. You saw that work in Venice, at A plus A gallery, and now we’re talking here. One thing leads to another.
There is one exhibit that sticks out to me, the On And On exhibition at Kostyál Stockholm in 2015. Would you ever display your work like that again? The first show I did was in the Netherlands. A lot of the shows, I didn’t have access to a perfect white cube, and I didn’t have powerful enough projectors. A lot of this was solving the problem with the means that I had. At first, I thought, oh, if we cover the floor with mirrors, then you kind of double the space, and because my medium is light, you’re expanding the light. The first show that I did in the Netherlands was just finding mirrors from thrift stores to fill up the space, creating sort of a puzzle of different size mirrors. The next show in Stockholm, one of them fell, and it was interesting. We broke all of them. But I did that maybe ten times in different cities, and I’m lucky I never cut myself, but it’s really quite violent, the smashing, and it’s something I have to do. If I tell other people to do it, it comes out different, but I’m a little nervous about hurting myself. There should be a good reason to do it.
TECHNOLOGY AND CURATORSHIP
What role does technology play in all this? The technology also moves. One of the interesting aspects of making digital art is that traditional mediums lose intensity over time. Pigments fade, or maybe a sculpture, the surface, or an arm breaks, or a nose breaks of a sculpture. Digital works improve over time because the displays improve. When I started, maybe a projector was 800 by 600 pixels. Now it’s eight times that, and in the future it’s a million times that. Every two years you do a show, there’s a reconsideration of the work. And these giant LED walls were not possible before, so now you can have a moving image that can compete with daylight. That was not possible ten years ago. Maybe in ten years I can have a show where I have ten of those screens in a room, so it almost feels like a painting exhibition with each work having its own screen. As time goes on, there’s new possibilities. What’s funny about talking is if we talk about all this, digital art makes so much sense, and I should have never made any physical objects. I really struggled with that in the beginning.
And artists, even musicians, are always changing. Their sound, their work. Well, there’s a good example of musicians. Maybe a good example is Lil Wayne wanting to learn guitar just because he was so good at rapping. And then nobody likes the guitar songs.
No one likes it. But also, after you release Carter V, you can’t really top that. No. Or maybe you can. I do think it’s different. That’s one of the benefits of visual art versus music, or pop music particularly. It seems when you picture the Beatles, and you close your eyes, you see the young Beatles. When you picture Picasso, you imagine an old Picasso. So there’s something about art being more of a lifetime thing and not like, oh, you’re gonna peak at 29. I’m happy that that’s a positive of the visual arts. I’m not afraid that I’ve peaked. I can see if you’re a pop celebrity, that would be difficult. Similar to being an athlete.
You also curated Sleepmode: The Art of the Screensaver, in 2017, yourself. What was that process like? I think that was something where it was particular to the Netherlands. In the Netherlands, the commercial gallery system is smaller, and there’s more state-funded exhibition centers. And I also did a show somewhere, and there’s a museum that’s called the Architecture Institute in Rotterdam. The Ministry of Culture decided they had to merge, and so they became a museum of architecture, fashion, design, and screen culture. But they’re traditionally in architecture, so they didn’t really know what to do with digital art. And they saw one of my exhibitions with broken mirrors, and they said, “oh, we really like how you expand the digital into installation. It’s not just a small TV on the wall. But we’re not an art institution, so are you interested in doing something with us, but not as an artist?” I just had this idea in the back of my head of screensavers as such an interesting form of digital culture that’s very exhibition-ready. This wasn’t technically a solo show, but I felt the power of having an institution work with you, and all of a sudden, there’s all these people who thought about which computer to use, which software to run the old screensavers, how to hang them, what to do with the floor. There was a whole team of exhibition designers and technical people, and it’s like having the wind in your back. It was just a curiosity for me. Everything on the screen is always one after another, and in an exhibition, you can see things next to each other. And I thought, that’s an interesting, different experience.
I don’t want to say it was a niche experience… Let’s say you do a show about photography in the 80s. And people are like, “oh, we’re canonizing the medium of photography,” and once you do software from a certain era, everybody said, “oh, this show is so nostalgic, and I remember seeing this when I was young, et cetera”. It was interesting that this is such a part of mainstream life experience that the word nostalgia comes up. But if you do a show about painting in the 90s, or in the 70s, or in the 30s, that word doesn’t come up. Somehow, it’s separate from regular life.
That’s like digital painting. Yeah, but screensavers; it was even hard to trace who made them. They were packaged as part of the operating system, or made by a company, so we didn’t know the individual authors, and we couldn’t. We tried reaching out, and we couldn’t, it was part of Windows 95. We found some of them, but let’s say two-thirds we didn’t know, and it felt like someone who was building PowerPoint, or the Microsoft Windows system on a Friday afternoon. They were like, “hey, Bob, do you wanna make a screensaver?” And it’s like, sure!
Through all these exhibitions, would you say that curating is very integral to your practice? It’s a thing that I noticed. When you’re young, especially in the Netherlands, the galleries were not so important. It was more about the curators at the artist centers. Let’s say every town in the Netherlands, there’s maybe twenty of them, or thirty centers, and the people who decide who gets to show are the curators. You think about that, and you’re like, why do they get to make the decisions? One thing I noticed was also that a lot of curators are always stressed, and they’re kind of overworked. I started this thing called BYOB,Bring Your Own Beamer. We call it a projector beamer in the Netherlands and Germany. I thought, if all the artists bring their own gear, then it takes away all the stress from the organization to come up with all the funds to realize that. I wanted to create a more spontaneous way of curating. The screensaver show was very ahistorical. I wasn’t trying to explain anything. It was just showing thirty screensavers. I do it my way. It was also just any chance I could get to create an installation or to do something in space. I’m just excited to do that, because I can’t do that on my own. The screensaver space was basically a hallway for directions that forms a square, but the square in the middle is closed off. That’s a very unique walking experience. BYOB, we did it in many spaces so you could see how the community and moving image respond to it. The first BYOB was almost in an abandoned subway tunnel, or it could be on a giant wall outside. If you work with installation, it’s interesting to react to many different spaces.
I also like Color, Code, Communication (2023). That was a cool exhibition. That was really wonderful, it kind of came out of the moment of NFTs becoming such a big topic. Everyone talked about what an NFT is. What should institutions do with that? And I think Folkwang Museum had a tradition of collecting photography early on. They have a big impressionist collection, but in the 70s, they started collecting photography and there was the Düsseldorf School and a lot of interesting photography came out of Germany. They were early to deal with that because it’s a different way of collecting, a different way of exhibiting and conservation. Now there was this moment for digital art. Of course, there was a lot of digital art before that, but there was just this moment of attention. They decided, let’s not just dip our toes, but let’s just do a very focused solo show with one artist. I thought it was interesting with the curator to think about, what does it mean to show things that are a serial work, a work that’s owned by many people. What is the work? The center of the exhibition was 81 Horizons. Basically, I made a drawing of a landscape. The most reduced way to create a landscape is just two colors, like a line in the middle. It’s very figurative. This is grass, this is the night sky. Then I wanted all the colors to be distinctive enough that you could say, oh, I own this one, I own that one. Each is a different work. You could imagine I could have made 1,000 with different tones, but you wouldn’t be able to discern. I see the digital as raw material.
RAFAËL ROZENDAAL’S PAINTING
You just started painting in 2024, and it kind of marked a shift for your career. Yeah, it’s a shift. I would almost say it’s becoming more American, because I came from Europe, and I came from the Netherlands where vacation is almost a national religion. It’s kind of hard to explain because I have a lot of friends here who come from a humble background and vacation was just not an option. In the Netherlands, it doesn’t matter your income, you go on vacation. You just go in the car and you stay somewhere, you eat canned food, but you will go on vacation. Just to give the context, it’s not a luxury. It’s hard to explain, but I always felt like I’m very interested in work and we would go on these long vacations and I would just be bored, but society almost teaches you that it’s better. I feel like also the American dream has shifted from hard work to now winning the crypto lottery, never having to work again. That seems to be the dream. The dream is not to have a house and mow your own lawn, it’s to pay someone to mow the lawn. For me, going to America is actually finding the joy in the work itself. Before I moved to New York, in 2012, I worked so little because I worked with a programmer. I would work one or two hours a day and then I’d go to the movies. This all sounds like I’m very wealthy, but that’s not the point. It really is more, growing up in Europe, it’s more of a Duchampian attitude of, I’m more of an editor than a creator. I’m not a laborer. Coming from conceptual art, even if you work, I was working all the time, but you pretend not to work. BYOB is maybe an example where I created an exhibition form and then many other people execute that form. It’s an instruction. And there’s been 600 editions around the world without me having to do anything. Coming here, it’s actually figuring out, you can have an idea for a painting, but that’s nothing. You have to make a thousand of them and iterate and try and try and try. Then it really becomes something. And so I think I came more from the background of, oh, I just found a toilet bowl and I’m putting it in the gallery. That was my context. And now it’s more through hard work and iteration, the work, it can’t come up with, it’s not a mental exercise. It’s a physical exercise. So that’s maybe a shift, but that might’ve also always been present in my websites because I was always producing a lot of them. Fundamentally, there’s this funny thing with things you say that they become reality. So I used to say I only work two hours a day. It’s probably not true. But I work, I had this studio visit here with some fancy New York collectors, let’s say. And they were like, “what’s your day like?” “Well, I try to be here at 6.30 and I leave at 6.30, so like 12 hours a day”. And they just thought that was totally normal. And in the Netherlands, they’d be like, “oh, are you okay? You need more life balance, blah, blah, blah”.
Rafaël Rozendaal, On And On, Carl Kostyál, Isbrytaren, Stockholm, 2015, exhibition view. Photo by Karl Henrik
So what do you really want? There’s something about if you love your work, then there’s no need for vacation. All this is, it’s difficult to explain the difference in attitude, but it was because of crypto that I had made a large amount of money all of a sudden that I’d never had before. My whole trajectory was to make digital art to be free, to not have a studio. That was always the idea. My mom’s from Brazil and I thought I could do the winter in Brazil, I could do the summer in the Netherlands and the spring in New York, and I just had my laptop, it was a perfect life. Then the crypto money came and it would have been like, oh, I could buy a condo in Miami or whatever and just do my work on the beach. It turns out that walking through the cold in the morning and working is what I want. That’s the weird thing. I literally had the choice. A lot of what we’re learning is there’s things that are out of reach and that kind of enslaves people. It’s like, oh, if you just keep working, one day you’ll retire and then you’ll get to live life the way you want. I’ve always had this opportunity somehow to do exactly what I want and then I lived with very minimal means, but then at some point, because of blockchain, I literally had the choice. You can live in Hawaii or whatever and it turns out that’s not what I want. That was a funny realization.
Where do you get passion from? I always had a sense of knowing what I wanted, whether it was at some point I really wanted to make comic books and then I would recreate music videos with friends. We just had a VHS camera and we would go around the neighborhood filming each other. I always wanted to make things and I always enjoyed that more than watching things. Not sure where it comes from, but I’m sure it has a lot to do with my family and them being encouraging.
A lot of the titles of your exhibits are either phrases, adjectives, or something related to time, do you decide the titles? Do you think of them as precursors to the viewing experience? There are many titles that I chose myself. Especially gallery exhibitions, I came up with the title. The show at Folkwang Museum, I wanted to call it Almost Nothing because the horizons are such a small act, just a line, but they were worried that it sounded too nihilistic and that they wanted to communicate this new frontier of the museum. The show was 100% mine, the title was theirs and I had to give them a little something. I was a little disappointed. Color Code Communication was more descriptive to help the audience understand it. Everything else in the show was very hardcore, like we’re not explaining anything. The show at MoMA was called Light. That was Paula, the curator’s idea. I had written down maybe ten possible titles. One title was easy, a lot of them were joy or words like that and she came up with the word light and I thought, oh, that’s perfect. That’s all very intuitive. It’s a funny question of inspiration or energy and there was a lot of positive encouragement from the internet, so the internet was very small when I started. I made a few things and immediately I would get in touch with other people making things on the internet. I had done all kinds of things before, like let’s say, cutting stone or silkscreen or oil paint and I was always bouncing against giants and it’s like, oh, that looks too much like this, that looks too much like that. Once I moved to the computer, it was this area where I would do something and it would look new and a lot of people would say, oh, I’ve never seen that. So that’s very exciting.
I think abstract expressionists in the ‘60s also sometimes did titles as a hint to what it could be but then otherwise, they just titled a piece orange because it was orange. Well, the paintings, I just titled them with the date, the day that the painting was finished. At first, I would say like 25 or 9, 10, like 2025 and then parentheses, whatever, postcard, envelope, but then I decided not to put that word. I’d want to leave it up to the viewer. The websites and the digital works, I do give them titles. The domain names were a whole thing so that was a way to find the works and there was a whole game of finding a title that’s still available. Now with NFTs, I’m free to have a short title and yeah, but it’s very intuitive. There’s nothing pre-planned.
For a long time, the white cube has been considered the ideal space for contemporary art: neutral, silent, isolated from the world. Decades later, this exhibition system not only appears outdated, but has been called into question by a radical evidence: there is no aesthetic experience that is not situated, corporeal, influenced by its historical and cultural context.
The white cube is an exhibition model that became established after World War II, characterized by white walls and uniform lighting, designed to present the work as autonomous and timeless. Research in the field of neuroaesthetics — in the wake of the discipline pioneered by neurobiologist Semir Zeki — has shown that aesthetic judgment is not formed in a pure mental space, but emerges from the interaction between environment, body, cognitive expectations, memories, and reminiscences. Recent studies show that the exhibition context significantly influences the perception and evaluation of a work, modifying neurophysiological parameters such as brain activity, heart rate, and eye movements. In other words, what we see is never truly separable from where we see it. BrainSigns — a spin-off of La Sapienza University in Rome since 2010 — uses neuroscience to analyze brain and physiological signals, producing value in the field of neuroaesthetics. Neuroaesthetic experiments are usually conducted in unconventional exhibition contexts. Research has shown, for example, that identical works can be evaluated significantly differently depending on where they are presented or the preliminary information provided to visitors. Among these, the attribution of authorship plays a meaningful role: it has emerged that prior knowledge of authorship — whether human or artificial intelligence — has a decisive influence on the final aesthetic judgment.
NEW CURATORIAL PRACTICES
In light of these facts, the abandonment of exhibition practices that reproduced the white cube and the preference for historically connoted places, hybrid environments, and temporary architectures cannot be dismissed as a curatorial trend. Rather, it is an attempt to rethink the aesthetic experience as an embodied experience, as suggested by Vittorio Gallese and David Freedberg, respectively leading figures in research on mirror neurons and in the theorization of embodied simulation applied to art. In these spaces, the context is not a neutral backdrop, but an active variable that dialogues with the work and the viewer. Brian O’Doherty spoke of the white cube as the dwelling place of the Eye, yet the viewer is not just a gaze, but a body sensitive to different types of stimuli, not only visual, traversed by automatic reactions, cognitive biases, and emotional responses that precede any conscious interpretation. Ignoring this dimension means continuing to design exhibitions for a subject that does not exist. In this scenario, curators are called upon to take responsibility: to recognize that every exhibition choice creates a set of conditions that guide perception, attention, and judgment. Being a curator, then, means being a designer of the artistic experience for viewers-interlocutors.
THE MEDIATING ROLE OF THE ART CURATOR
Studies on interaction with space include the analysis of relationships between multiple actors, and research has yielded results that herald changes both in the way art is produced and in the way it is presented to the public: on the one hand, artists are involved, moving from studio or laboratory production to on-site production; on the other hand, users are involved as a fundamental subject in the triangular relationship with the work and the artist. Space is therefore the container in which this relationship takes place. Over time, the role of the curator in the art world has taken on particular importance precisely because of their role as mediators: a bridge between the creative process of artists and the experiential needs of visitors to an exhibition, museum, or any environment where it is possible to enjoy an artistic experience. One exhibition that changed the way we think about art, how it is presented, and the role of those who organize it is Live in Your Head. When Attitudes Become Form, curated by Harald Szeemann in 1969 at the Kunsthalle in Bern, a neutral modernist space that Szeemann used as a testing ground, encouraging artists to produce works directly on site, making the environment part of the exhibition itself. That space influenced the artists and the works produced; if the exhibition had been organized in another environment, the works and the final result would have changed. The idea that art is not only the finished work but the entire process was therefore explored, in which the curator takes on a creative role in relation to the artist.
HOW TO RECONFIGURE THE SPACE OF AN EXHIBITION
Rethinking exhibition spaces today, not only for contemporary art but also for the rearrangement of museum collections, means designing perceptive environments, not simple containers. Taking into account the five senses, not just sight, means, for example, working with light as a variable and non-uniform material, capable of generating areas of attention and pause; with sound, constructing acoustic landscapes that guide the movement of the body in space; with touch, through materials, surfaces, and temperatures that make the space experienceable even beyond vision and also erase that feeling of distance that overwhelms the visitor; on smell, often overlooked but a powerful activator of memory and emotional states; and finally on the temporal rhythm of the visit, which involves the internal sense of the body and duration, helping to combat the so-called “museum fatigue,” when the attention span drops dramatically between the beginning and end of the visit. From this perspective, setting up an exhibition means calibrating, creating conditions in which the work can resonate with a situated body, restoring the aesthetic experience to its sensory and cognitive complexity. Contexts “speak”, adding a discourse to the work, sometimes completing its meaning, other times being the source of inspiration for its very genesis. Art always happens in relation to a place, a body, a situation. Perhaps it is not a question of abandoning the white cube totally or forever, but of ceasing to believe it is neutral.
Curator Filipa Ramos discusses how contemporary art can shift mindsets, foster interspecies empathy, and drive urgent ecological change.
We live in an era of profound planetary crisis. The accelerating realities of climate change, mass extinction, and systemic pollution have become the defining context of our time, prompting a powerful ecological turn within contemporary art. Artists are increasingly moving beyond simply representing nature to engaging with it as collaborators, advocates, and healers. At the forefront of this movement is Filipa Ramos, an international curator, writer, and thinker whose work consistently challenges anthropocentric perspectives. As a curator of major international biennials and editor of influential publications, she has become a key voice in articulating how art can foster a more-than-human worldview. Her new book, The Artist as Ecologist: Contemporary Art and the Environment, provides the framework for this conversation, outlining the key strategies contemporary artists are employing to confront our shared environmental predicament. Filipa Ramos (Lisbon, 1978) has charted a curatorial and intellectual path marked by an ever-deepening ecological engagement. Her journey began with a foundational focus on animal representation, most notably as the editor of the influential book Animals in Whitechapel Gallery’s Documents of Contemporary Art series. This inquiry soon expanded into a far-reaching exploration of interspecies consciousness through The Shape of a Circle in the Mind of a Fish, a long-running, interdisciplinary research platform she co-developed for the Serpentine Galleries. As a curator of major exhibitions, she has brought this vision to an international stage: from Bodies of Water (the 13th Shanghai Biennale) and Biennale Gherdëina ∞ (Persones Persons), to Bestiari, Carlos Casas’ immersive, multisensory installation curated by Ramos for Catalonia in Venice, presented as a Collateral Event of the 60th International Art Exhibition of La Biennale di Venezia (2024). Across these varied roles, Ramos has cultivated a practice that moves from theory to lived experience, sharpening how we navigate the relationship between art and the more-than-human world.
INTERVIEW WITH FILIPA RAMOS
You’ve curated landmark exhibitions like Bodies of Water, which was directly inspired by the hydrofeminism of Astrida Neimanis. How do you translate such a profound philosophical concept into a large-scale biennial experience for a broad public, and how does this relate to the emerging blue humanities anthropological studies and oceanic thinking in curatorial practice? Bodies of Water,the 13th Shanghai Biennale (2020-21), was a project conceived by the show’s Artistic Director Andrés Jaque and I was honoured to join his curatorial team and contribute to his thinking. Astrida Neimanis’s hydrofeminism was not a theme to illustrate but a method to explore how art may address forms of fluidity, proximity and flow, between rivers, forms of automation and intimacy. With Andrés and the whole team, I tried to think with tides, circulations and porosities: how works touch, leak into and modify one another; how audiences drift rather than proceed through fixed interpretive channels; how the biennial itself could feel tidal, rhythmic, unstable. The challenge in a large-scale public exhibition is to translate these philosophical insights into forms that can be sensed before they are understood ‒ humidity, resonance, sound, flow, dispersion ‒ so that visitors feel invited into a relation rather than instructed about an idea.
Torkwase Dyson’s artworks, installation view at the 13th Shanghai Biennale PHASE 03: AN EXHIBITION, 2021. Courtesy Power Station of Art, photo by Chen Hao
Your work consistently moves away from anthropocentrism; in projects like Bestiari you use sensory immersion to decenter the human. What are the main challenges and responsibilities of curating for a more-than-human audience, and is empathy enough to drive systemic change? How can curators stage urgency and immediacy around climate breakdown? That is a very interesting question and I would love to conceive an exhibition for animals or plants, butBestiari, a project I conceived with artist Carlos Casas for the 2024 Venice Biennale, was entirely dedicated to a human audience. What it attempted, however, was to invite humans to inhabit a sensorial position that is not strictly their own ‒ to feel the instability, vulnerability and altered perceptual scales that other beings experience every day. In that sense, rather than curating *for* a more-than-human audience, the challenge becomes curating *towards* a more-than-human awareness: opening up the conditions for visitors to recognise their entanglements and responsibilities within a shared, fragile environment.
Your collaborative practice with Lucia Pietroiusti, which you’ve described as functioning as “one entity”, is a defining feature of your work. How does this model of shared curation shape long-term, research-intensive projects like The Shape of a Circle in the Mind of a Fish at the Serpentine? Do you see this as a space for what Claire Bishop calls relational antagonism, where conflict and asymmetry can surface rather than be smoothed over? With Lucia we are instinctively porous to one another’s instincts, doubts, obsessions and workflows. Projects like The Shape of a Circle in the Mind of a Fish do not have a singular authorial voice; they are shaped by our readings, listenings and mutual trust. I am not familiar with that notion of Claire Bishop (I read so little art theory, as I am much more interested in fiction and science) so I don’t know how to address that. What I can say is that the long duration of the project, and its permeability across disciplines, species and formats, emerges from friendship and enthusiasm, meaning that the curatorial framework is a relationship rather than a blueprint, an ecology of thought rather than a division of labour.
The Shape of a Circle in the Mind of a Fish. Edited by Lucia Pietroiusti and Filipa Ramos. Hatje Cantz + Serpentine
FILIPA RAMOS’ CRITICAL PERSPECTIVE
The theme of “returning” seems to critique an urban-centric art world. In the spirit of Bonnie Ora Sherk’s The Farm or Fernando García-Dory’s INLAND, what role can art institutions realistically play in supporting regenerative agriculture and rural knowledge systems? The idea of “returning” in the book is not nostalgic; it is a critique of the centripetal force that pulls artistic value towards the city. Projects like Bonnie Ora Sherk’s The Farm or Fernando García-Dory’s INLAND propose that cultural production can be rooted in regenerative agriculture, in rural expertise, in forms of knowledge that have sustained life for centuries. Institutions can play a role, but only if they are willing to shift power and resources away from the metropolitan centre. See what Grizedale is doing for instance, or Salmon Creek Farm. This means long-term commitments: land-based residencies, collaborations with farming communities, funding that follows seasonal rhythms rather than fiscal calendars, and an acceptance that knowledge circulates differently outside the city. It requires humility ‒ institutions must learn to listen to territories rather than extract from them.
The “performing” chapter highlights works like Sun & Sea. What is it about liveness and embodied performance that you feel is uniquely capable of communicating the emotional complexity of the climate crisis, perhaps in ways static objects cannot? Performance moves at the pace of bodies ‒ sweating, breathing, tiring, persisting. Works like Sun & Sea make us feel climate crisis not as an abstraction but as a physiological condition and ask you to choose the way in which you participate in them, physically but also emotionally and mentally, by recognising yourself (or not) in the kinds of narratives that the performers are singing. Liveness allows for a more complete relationship to simultaneity and contradiction, which are inevitable in the times we are living: beauty and dread, leisure and exhaustion, pleasure and ecological grief. This is difficult to convey through static objects, which often risk becoming illustrative, allegorical or didactic: about something. I’m interested in the way time-based media, including perfromance, can metabolise climate emotions ‒ not by representing catastrophe, but by revealing the fragile, rhythmic, low-frequency registers that traverse bodies and shape the living through ecological instability.
The concept of “entanglement”, central to thinkers like Donna Haraway, appears throughout your work. How does this idea challenge traditional exhibition-making, which tends to separate objects, disciplines and viewers, and what might an entangled exhibition look or feel like in terms of display, mediation or institutional structure? Donna Haraway’s notion of entanglement challenges the historical role of exhibitions as separating devices: this object, that discipline, those audiences. To curate entangled exhibitions is to challenge and ultimately refuse those separations, that membrane (which often is physical: a vitrine, a frame, a cage). It means acknowledging co-dependence: that artworks, visitors, materials, climates, species and infrastructures are constantly intra-acting and that the classical divisions of subject-object, nature-culture, are artificial dualisms imposed by Westernised modernity. I never thought about the concept of entangled exhibition before so I don’t really know what it would look like. Maybe it tries to understand how to create zones instead of rooms; generate overlapping soundscapes; bring together displays that require care rather than control. Mediation becomes less about explanation and more about facilitating relations ‒ a guide rather than a script. Institutionally, this might mean cross-departmental teams, porous budgets, co-authorship with environmental scientists, farmers, activists or animal ethicists. Entanglement became a very trendy word lately, particularly since Merlin Sheldrake’s bestseller book. Yet it remains useful as a curatorial ethic and a spatial strategy.
Looking at the theme “exhibiting” projects like Pierre Huyghe’s Untilled or Anicka Yi’s In Love with the World create living, evolving system inside institutions. What new demands do such works place on curators and museums that have historically been geared towards preservation and stasis? Works like Huyghe’s Untilled or Anicka Yi’s In Love with the World are not stable; they breathe, decay, adapt, sometimes die and to a certain extent exist beyond our control. For curators, this means relinquishing control and accepting that the artwork’s behaviour may contradict institutional expectations ‒ including the expectation of preservation. Museums need new protocols: biological expertise, adaptive lighting and ventilation, live-species welfare guidelines, maintenance teams that understand ecosystems rather than vitrines. These works demand that the institution itself becomes a living system. The question is not only how to care for the artwork, but how to care with it.
EXHIBITIONS AND CURATORSHIP ACCORDING TO FILIPA RAMOS
Exhibition requires a certain amount of CO2 both to be produced and visited by people all over the world. From your perspective, what are the most concrete strategies curators and institutions should adopt at the earliest planning stages, not only to build compelling narratives about the climate crisis, but also to actually reduce and, where possible, offset the emissions their exhibitions generate? Where do you see genuine structural change, and where do you see greenwashing? Exhibitions, like most things we do, produce emissions ‒ through materials, shipping, travel, construction, energy. The question is how early in the process we confront that fact. For me, the planning stage is where the most meaningful reductions occur: local production rather than global shipping; reusing and adapting existing structures; slow travel; telepresence when possible; reducing scale; collaborating with nearby institutions to consolidate transports; prioritising works that do not require excessive technological infrastructure. Offsets are not enough; they risk becoming moral alibis. Structural change happens when curators, artists and institutions accept constraints as generative. Greenwashing arises when sustainability becomes a communication strategy rather than an operational one ‒ when the only “green” thing in a project is its press release.
Finally, drawing on the “Reverberating” chapter, where you discuss Documenta 13 and its afterlife across art, science and ecology initiatives, how do exhibitions reverberate in the midst of the current climate and ecological crisis? Which curatorial frameworks or cross-disciplinary collaborations do you find most effective in turning that echo beyond the gallery into concrete ecological and climate action, rather than remaining at the level of discourse? In the Reverberating chapter, I reflect on Carolyn Christov-Bakargiev’s Documenta 13 (2012) because it showed, in a pioneering way, how an exhibition can behave like a seed dispersal mechanism ‒ initiating relationships, research clusters, scientific projects, activist alliances. In the context of the climate crisis, this reverberation becomes even more critical and I feel that her role needs to be better acknwoledged, as she really introduced discourses on ecology and science within mainstream art. Some of most interesting frameworks that treat an exhibition as one moment in a longer trajectory: projects that have life before and after the gallery, and that build infrastructures for collaboration across art, science, ecology and local governance. What matters is not the intensity of the opening week but the durability of the relationships that follow. When exhibitions invest in situated knowledge, long-term accountability and transdisciplinary companionship, their echoes become forms of action ‒ not representations or metaphors.
Torkwase Dyson’s artworks, installation view at the 13th Shanghai Biennale PHASE 03: AN EXHIBITION, 2021. Courtesy Power Station of Art, photo by Chen Hao
Cecilia Vicuña, Quipu Menstrual (Shanghai), 2006/2021, mixed media installation with unspun wool and videom dimensions variable, 04:12 minutes, courtesy of Lehmann Maupin and the artist, installation view at the 13th Shanghai Biennale PHASE 03: AN EXHIBITION, 2021. Courtesy Power Station of Art, photo by Chen Hao
The Shape of a Circle in the Mind of a Fish. Edited by Lucia Pietroiusti and Filipa Ramos. Hatje Cantz + Serpentine
Dai Chenlian, Waxing and Waning of the Augustness 3, 2020-2021, painting, installation, 365 × 435 cm each, installation view at the 13th Shanghai Biennale PHASE 03: AN EXHIBITION, 2021. Courtesy Power Station of Art, photo by Chen Hao
Carlos Casas, 1883/Krakatoa, 2021, sound installation, dimensions variable; continuous loop (approx 40 min cycles), commissioned by the 13th Shanghai Biennale/Power Station of Art, installation view at the 13th Shanghai Biennale PHASE 03: AN EXHIBITION, 2021. Courtesy Power Station of Art, photo by Chen Hao
In a Venice increasingly dominated by speed, money, greed and much more, where only a certain art system dictates the pace, Osservatorio Sant’Anna offers a breath of fresh air. In the homonymous complex in the Castello district, at the end of via Garibaldi and a few steps from the Giardini della Biennale, a research group is giving hope to a building and an entire community. We interviewed Matteo Binci, curator and co-founder of the project.
Osservatorio Sant’Anna is many things: it is a tool, a device, a place, a space and, above all, a voice. A voice that opposes the economic dynamics that regulate purchases and speculation in the city of Venice. A voice for those who feel they do not have one. Created within the framework of the 2025 Architecture Biennale Intelligens. Natural. Artificial. Collective., the initiatives of OSA (Osservatorio Sant’Anna) have welcomed and culturally enriched the Castello district, offering a place and shared moments for the community. Saving, in a sense, a building from becoming yet another hotel, a fake artists’ residence or a space for tasteless exhibitions. We interviewed Matteo Binci, curator and co-founder of the project, sitting at a table a few steps from the Sant’Anna complex, in a very characteristic bar in via Garibaldi, under the light of a Cynar neon sign in the shape of an artichoke. In the ultimate expression of Venetian culture, on 15 November 2025, we listened to Matteo’s story, hoping that there might be a future for such a utopically necessary hope.
Introduction of Osservatorio Sant’Anna to residents and first collective imagination guided by Lemonot. Photo OSA
THE INTERVIEW WITH MATTEO BINCI
When and how was Osservatorio Sant’Anna founded, and who is involved? OSA was founded by Matteo Binci and Maria Eugenia Frizzele, in collaboration with Lorenzo Perri and Sabrina Morreale from the Lemonot studio. It was established in 2025 but had been in development for the previous six months, in the second half of 2024. It was born from an intuition of Maria Eugenia Frizzele, a resident of Venice who lives in front of the church. We had met in previous years, had conversations and realised that we shared similar intentions and perspectives, so she involved me in this idea: to think about what the purpose and the reuse of the church of Sant’Anna could be. We had already begun working on a long-term proposal during the summer of 2024, and then Carlo Ratti, artistic director of the 2025 Architecture Biennale, issued an open call (Call for ideas) inviting studios from around the world, as well as informal citizen groups, to submit proposals. We had already begun to structure the entire project and used this opportunity to formally establish ourselves. We understood that the church needed an architectural firm (Lemonot, in fact), partly because the open call required the participation of an architectural firm with members under 35 years of age. We applied and were evaluated positively with a very high score. This was somewhat of a pretext for formalising Osservatorio Sant’Anna. It is a process born out of friendship, informality and reflection on a possible different future for Venice and, specifically, for the church of Sant’Anna.
Your projects actively engage residents by presenting themselves as a transgenerational initiative. What is the curatorial aim, and do you think this model could be a practical way to counteract the “speed” of Venice? I am referring to mass tourism and speculative developments in the world of art and culture. It is a somewhat intergenerational team, consisting mainly of young people from a variety of disciplines. Lemonot has an architecture studio that does not work strictly in restoration or the construction of new buildings, but rather in performance and public space, ephemeral architecture and the reconsideration of possible uses for existing structures. Maria Eugenia Frizzele is a researcher and PhD student in public policy. My practice and CV are more closely linked to institutional curating. When the group was created, I think the first big decision was to apply “standard” curatorial methodologies, so, for example, to issue press releases. The aims of this methodological approach are both short-term and long-term. For the short term, we have set ourselves the period of concession of the infirmary by the State Property Office – Veneto regional section, owner and manager of the complex. Nine months, from approximately March to November 2025, with the aim of raising awareness of the history of the Sant’Anna complex – which consists not only of the church but also the cloister, the former infirmary and many of the adjacent buildings – about which little is known. Another short-term goal and our primary desire were to establish a temporary, transitory community, involving the local population in particular. This was achieved through the assemblies we convened after the establishment of OSA, made possible thanks to the collaboration of the Pier Fortunato Calvi Comprehensive Institute in via Garibaldi – near the Sant’Anna complex – which granted us the use of the entrance hall, and through the distribution of posters in the district. The public meeting served as a declaration of intent: we are a research group with both an internal and external perspective on Venice, and our goal is to project what the city could be in the long term. We have tried to build networks of proximity and friendships, explaining to the people involved how we would act in this place and how we are acting. By creating shared moments, we have gradually managed to open up more and more of the building, especially through events. This has led to the curation of a cultural programme consisting of social gatherings, small exhibitions, workshops and self-build projects. We have explored the individual spaces, bringing them to life through cultural programming.
And what about the long term? Since the complex is little known even to the residents of the district, one of our long-term goals is to present a plan that is at once urban-architectural, financial-economic and cultural, so that the entire complex can be rethought. The summary of what we have done is broad and sincere participation, especially in certain events. In my opinion, the main objective we have managed to achieve has been thanks to the questionnaire methodology. In fact, after the first meetings, we distributed questionnaires asking: “What do you imagine for Sant’Anna? What are the needs of this neighbourhood? What services are lacking?”. This enabled us to gain a much better understanding of the needs and desires of the population and, as far as the short-term objective is concerned, also the requirements from an architectural point of view.
Your project revolves around the architectural, social, historical and cultural revaluation of a building. Why this space and how did you obtain the concession? From an operational and bureaucratic point of view, the process was as follows. We used a non-profit cultural association called Marche Arteviva, of which I am president and with which I carry out other projects. This was because a legal entity or organisation is required to apply for a concession for a site from the State Property Office. Following a request for a concession for research and cultural programming purposes, the concession was granted to the association for a period between March and November 2025, for research purposes, with minimal financial compensation to cover the bureaucratic work involved. It should be noted that the only part of the entire complex that is currently safe to use is the former infirmary: a building adjacent to the church that is not technically accessible at present, but for which the State Property Office has allocated a significant amount of money for restoration, investing in cleaning and potential refurbishment. The concession concerned only the infirmary, but it includes the possibility of using the other open spaces. Another part of the concession aimed to reveal the entire complex, which has been closed for over forty years and has undergone many transformations. Since the 19th century, it has no longer been a church but has become a complex with a military hospital. The place where we reside is called the infirmary precisely because the infirmary was one of the last activities to close, and many elderly people in the neighbourhood remember and recognise that space. On one hand, there is the symbolic idea of reopening at least one door to declare a presence; on the other, there is the possibility of having an operational base from which to work. Today we are collaborating with over fifteen research institutions, including Italian and foreign universities, and many universities are asking to collaborate. However poor it may be, we need a place. This is a cold place, with no electricity or water connections due to the problems of usability of all the buildings around it, but it is a base. We chose it essentially out of necessity as the only place that could be occupied, but after November 2025, when these months of concession expire, a period of negotiation and dialogue will begin with the State Property Office, which, as the owner, will have to decide what it wants to do with this property.
The former infirmary. Photo Giacomo Bianco
So what does the future hold for Osservatorio Sant’Anna? The day after tomorrow (17 November 2025, date of the Osservatorio Sant’Anna’s speech in the Speakers’ Corner of the 2025 Architecture Biennale, editor’s note) there will be a meeting to understand what future and what planning to implement. If it were possible to extend the concession, we would need another six to twelve months to finalise a detailed plan: a financial and architectural regeneration plan that cannot be implemented alone. This plan should be a joint effort with the State Property Agency, to study the building’s statics and calculate the total cost of the intervention. From next week, after the closure of the 2025 Architecture Biennale, a period of negotiation will begin. This is a utopian project, the most utopian project I am working on. It is utopian because it could collapse tomorrow morning. A friend said something very nice to me the other night: “I like the project because it is anachronistic, because it works on a place that our generation no longer needs. You are investing in failure, because it is a project with a very high failure rate”. What interests me is the risk of investing not in something certain, but in a very possible failure. I think this could open a curatorial practice of imagination.
Would you be satisfied even if this project were to fail? Yes, I am already satisfied because a core group of citizens has grown even larger, and this group will be an essential and privileged interlocutor, both for the State Property Office and for anyone who wants to make an investment in the property, even for speculative purposes. It is not an abandoned property that no one takes care of: today it is increasingly being rediscovered and recognised, it is a property where people stop and ask what you are doing. This has created a discussion, a political community – politics in the sense of taking care of the good of the polis – which will have to be taken into consideration in any type of negotiation. From a curatorial point of view, I am satisfied because I believe in this cultural project, I strongly believe in relational economic networks and in the possibility of doing a lot with little investment capital, but with other capital of symbolic human value. My main happiness is what I have described to you: building a voice that must be taken into consideration. A voice to be listened to, which has grown during this period, limits the possibility of failure.
What percentage would you give this failure? Currently, one of the factors increasing the rate of variability is the search for capital for restoration. Internally, long-term planning is financially sustainable, but it remains a problem. We are asking the State to take charge of the restoration – of the building – while we will take care of the contents, even in the long term. The State should initiate a restoration that is symbolic, then not functional for a hotel but for a community centre and service distribution centre. For my part, my aim is to put the institutions’ backs against the wall: “Do you want to give Venice a symbol and a change of direction, in terms of how Venice is seen, how Venice is exploited and consumed? Now there is a public opportunity to do so, thanks to the interlocutors. Especially in a space like Venice, which, for physical and spatial reasons, cannot expand. Every square metre is important, and there are many here. Do you want to do it or not?”
THE PROJECTS OF OSSERVATORIO SANT’ANNA AND CONVIVIAL PRACTICE
Conviviality is the cornerstone of your projects. I would like to mention two in particular that use food as a means to enrich and unite the community: Laguna nel pozzo, with the participation of artist Andrea d’Amore, and Acquolina, a neighbourhood meatball recipe book. These are two different projects: the first is a performance lunch, the second a publication. My point of view is that of a spectator and user in both cases. What is yours as organiser and curator? The conviviality of food has been the driving force behind this project from the very beginning. We thought about food and its potential for conviviality, community building and even Italianness, and this intention gave rise to two different projects. The longer-term one is the neighbourhood meatball recipe book, which the Malomodo studio artistic collective – based in the neighbourhood, in front of the church – spontaneously asked to join, proposing to use the spaces to develop a project. We raised a minimal budget to produce both the publication and the project, making the spaces available. It made perfect sense: neighbours with great ideas but no capital or location. This project is based on collaboration: Malomodo first collected a series of recipes, analysing how people live in the social housing of Sant’Anna. Around the complex, they cook meatballs, vegetables, fish and much more, and so the idea of a community meatball restaurant was born. They then asked – and in my opinion this is the winning element of the project – each of the participants to cook their own meatballs and not to eat them alone at home, but to eat them collectively at a dinner party.
And what about Laguna nel pozzo? The most recent project was Laguna nel pozzo with Andrea d’Amore. Andrea d’Amore is an artist who has been working on conviviality for over twenty years now. I have collaborated with Andrea many times and he is an artist I greatly admire, who does not belong in the slightest to the traditionally recognised art world. He works more on processes than on products, but, above all, Andrea is a person who manages to capture the energy of the places in which he works through the practice of listening. From there, he began to think that one of the most consumed items in Venice is the tramezzino, so he started to build tramezzini using the engineering system of Venetian stilt houses. He created multilevel tramezzini and then, ironically, launched a competition that we would now like to hold every year: the longest tramezzino in Italy. On 14 September, there was a lunch where part of the convivial moment was organised by the artist, but another part had to be assembled and constructed by the citizens. Since Sant’Anna does not have a kitchen, the San Pietro committee – organiser of the San Pietro di Castello festival – provided kitchens and equipment free of charge. After preparing lunch in the kitchens of San Pietro, we transported everything to the cloister of Sant’Anna, organising an event that consisted partly of distributing food – which was served – and partly of something else entirely. The goal was to bring people together and have them work together to create a culinary product to be shared. So, we saw the participants engage in an effort that, although minimal and symbolic, showed their participation, their “taking part of something”.
Laguna nel pozzo, september 14, 2025. Photo Irene Fanizza
Which project, in your opinion, has been the most “representative” for Osservatorio Sant’Anna so far? Or, in any case, which one are you most attached to? There is no main event compared to the others, even from a budget investment point of view. One of the two events I am most attached to, precisely because of this idea of “building something together”, is Laboratori di autocostruzione with Officina Marghera. Reusing materials recovered from the Biennale’s waste, we set up a central table – a model that can be dismantled and used as a parliament – and the circular table we use inside the infirmary. I am fond of this project because it was a practice that involved many people. The other is Laguna nel pozzo.
The practice of conviviality is somewhat of a return to that folkloric and ritualistic sense of community of “gathering” around a table or a space, with everyone “bringing something”. How much do you think this art form can find a place in the art world? Osservatorio Sant’Anna operates outside the classist boundaries based on the circulation of financial capital or on a system of institutional recognition, the financialisation of works through galleries and buying and selling, collecting or speculation. In this project, we are outside this art world, and we are also pleasantly enthusiastic about being outside it. On the one hand, we need to define what “the art world” means; on the other hand, I think it is necessary, in the words of Alighiero Boetti, to “bring the world into the world”. What does this mean? For me, generating a new world is a curatorial practice and, in this case, it is a continuous negotiation of reality. Not with the idea of having to change it totally through different systems and/or performatively accept it, but rather to negotiate. There was a reality before we arrived, and we are negotiating this reality daily, through activities, presences, people, to bring the world into the world.
How genuine is this negotiation? I feel that the authenticity is total. As written on the manifesto, it is an act of love towards Venice and brings to light a discourse linked to excess. For me, that building is something that exceeds, beyond any logic accepted by today’s system, and a project like this is an excess in terms of a way of thinking. Obviously, the project for that church is tourist accommodation or an exhibition space connected to large exhibitions. We are trying to turn the complex into a space for the excess of people too, who are often expelled from a political and dialogue context. Sant’Anna is a context that presents very broad problems – the infirmary was used for thirty years for the consumption of heroin and other substances. It is a historically difficult context, where certain types of people have been allocated and expelled. The aim is therefore to bring this monstrosity and surplus to the fore within a discourse, while at the same time creating a surplus of thought. Our policy is that of a theatre-parliament that has a social and political impact, thus building a dialogue and a complex form of polyphony of voices.
THE CURATORIAL APPROACH UNDERLYING OSSERVATORIO SANT’ANNA
How would you define your curatorial approach and that of Osservatorio Sant’Anna? Do you see yourself in this project? From a curatorial point of view, I have worked extensively in these liminal areas of friction between inside and outside the institutions. These are the areas that interest me most, because they are areas of negotiation, and I find this process very consistent with my personal history. I came to Venice when I was eighteen, studied for three years at Ca’ Foscari and was part of S.a.L.E. DOCKS – a collective that occupies one of the Magazzini del Sale, a space where, together with a group of people, we discussed habitability and the housing problem in Venice, the precariousness of the art world, tourist speculation, ecology and the environment. From a certain point of view, with Osservatorio Sant’Anna, it is as if I have returned to the beginning of my journey of thought and study. At the same time, I have returned to a totally changed environment: in the meantime, I have worked on a major exhibition, a major project such as the 2020 Quadriennale d’arte; I have coordinated exhibitions and catalogues at Macro (Museum of Contemporary Art Rome). I think both were projects that brought new perspectives and points of view to the scene, for example in Italian art. I find that one of the main reasons I got involved was that I could be an added value, a different anti-institutional perspective, even within an institution. When I find these nuclei of thought, of resistance within institutions that seek to broaden the negotiation of language, I throw myself headlong into these types of projects. For me, there is a thread, and Osservatorio Sant’Anna was a way of rethinking and resetting myself, of not necessarily following that flow, of starting over and synthesising everything I have done so far and asking myself how I can rework it. It is a very visceral work: they say that the gut is a second brain. I have chewed it over; now how do I regurgitate it?