TO YOU TO YOU TO YOU: Love Letters to a (Post)Europe

From the artist: This is a neurodivergently true story about neurotransgressive performance (which I call proper performance). It contains some magic green liquid and a bit of an accidental erection.

"TransMission: Sissy TV" is an exploration of the idea of trans archives. And auto-archive of the artist's body, work, costumes, props, hopes, dreams and memories accumulated over nearly three decades of creating queer work.

A short text and image piece by artist Kira O'Reilly, accompanied by a photo of O'Reilly's "Menopause Gym."

In a cyclical feat of endurance and precision, Blood Show is a raw, euphoric choreography between 3 figures and 75 litres of fake blood. A call to action to put what’s inside on the outside and defend against a violent gaze, Blood Show questions rebirth and how we all carry our ghosts with us.

Making performance works for four decades, British experimental theatre collective Forced Entertainment has become globally renowned for its singular aesthetic and audacious events, melding narrative fragments with strange acts, broken poetry, audience provocations, and comcial failure. With its low-fi theatre, intimate text-based works, and epic durational spectacles, the group has profoundly influenced the international performance scene, evoking and testing the politics of contemporary life.

Research Highlights: Documenting and understanding experiences of backlash currently being received against LGBTQIA+ cultural programming and/or creatives in the UK’s cultural sector from 2020-2025.

What is performance? 31 performative programs to confuse the question.

Both in English and Spanish.

Por que falamos em arte nordestina ou arte nortista, mas raramente ouvimos a expressão arte sudestina para nos referirmos às produções do Rio de Janeiro ou de São Paulo, por exemplo? Essa pergunta, aparentemente simples, revela muito sobre o modo como o Sudeste foi historicamente alçado, e se impôs à condição de centro normativo da cultura brasileira. A produção artística dessa região costuma ser tomada como “a arte brasileira”, dispensando adjetivos regionais, enquanto as produções do Norte e do Nordeste foram historicamente enquadradas nas margens, exceções ou exotismos dentro desse panorama…

I Love You Too is a project from a visual artist focused on the writing of letters, shifting the focus from how a community uses a library to how it creates one – a library, in this case, of love. The stories in this book were told during the COVID-19 pandemic by more than 100 people from across Manchester. Through in-person and online interviews with 11 writers, their testimonies were transformed into this collection of love letters. To ensure all those involved felt safe and supported while sharing their deeply personal stories, well-being managers were on hand at every stage of the process. By way of thanks, each participant was gifted a portrait created at the time of their interview. Thank you to the people of Manchester for sharing these beautiful and personal stories with us.

South African artist Kemang Wa Lehulere spent MIF19 in residence in Manchester’s network of libraries – and two years on, published I Love You Too, a beautiful book inspired by the time he spent in the city.

At the start of 2021, Wa Lehulere invited more than 100 people from across Manchester to share with us their love stories: to people, to places, even to possessions. Through a series of online and in-person meetings, a group of 11 Manchester writers put their words on to the page. The result is I Love You Too, a personal, powerful and inspiring 232-page hardback book of love letters rooted in our city – and the first in an international series.

What do cinematic “universes,” cloud archiving, and voice cloning have in common? They’re in the business of foreverizing – the process of revitalizing things that have degraded, failed, or disappeared so that they can remain active in the present. To foreverize something is to reanimate it, to enclose and protect it from time and the elements, and to eradicate the feeling of nostalgia that accompanies loss. Foreverizing is a bulwark against instability, but it isn’t an infallible enterprise. That which is promised to last forever often does not, and that which is disposed of can sometimes last, disturbingly, forever.

In this groundbreaking book, American philosopher Grafton Tanner develops his theory of foreverism: an anti-nostalgic discourse that promises growth without change and life without loss. Engaging with pressing issues from the ecological impact of data storage to the rise of reboot culture, Tanner tracks the implications of a society averse to nostalgia and reveals the new weapons we have for eliminating it.

The global crisis of our time involves a complex of ecological, economic, technological and migratory challenges that no state is able to control. The result is a provincialisation of our democracies with respect to the new planetary powers confronting humanity. It is from this that our increasingly impotent and rabid politics stems.  Paradoxical as it may seem, it is precisely the decline of the nation-state that is the source of the great nationalist uprising of our time.

We need a new planetary vision that is able to reclaim and liberate our world, starting today and engaging each of us. This is the task of philosophy as much as it is of politics, of theory as it is of activism. Connecting with a new generation taking to the streets across the globe, this book tells the story of the ever-closer union of our world, from the age of empire to the climate crisis, and presents a plea and a roadmap to step beyond the mental and material boundaries of our nations.

What do the invention of anaesthetics in the middle of the nineteenth century, the Nazis’ use of cocaine, and the development of Prozac have in common? The answer is that they’re all products of the same logic that defines our contemporary era: ‘the age of anaesthesia’. Laurent de Sutter shows how large aspects of our lives are now characterised by the management of our emotions through drugs, ranging from the everyday use of sleeping pills to hard narcotics. Chemistry has become so much a part of us that we can’t even see how much it has changed us.

In this era, being a subject doesn’t simply mean being subjected to powers that decide our lives: it means that our very emotions have been outsourced to chemical stimulation. Yet we don’t understand why the drugs that we take are unable to free us from fatigue and depression, and from the absence of desire that now characterizes our psychopolitical condition.  We have forgotten what it means to be excited because our only excitement has become drug-induced.  We have to abandon the narcotic stimulation that we’ve come to rely on and find a way back to the collective excitement that is narcocapitalism’s greatest fear.