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	<updated>2026-08-22T18:59:59Z</updated>
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	<entry>
		<id>https://hyphen.web.id/index.php?title=Sketches,_stitches,_and_negotiations:_Unravelling_Indonesia%E2%80%99s_national_history_through_its_visual_representations&amp;diff=1232</id>
		<title>Sketches, stitches, and negotiations: Unravelling Indonesia’s national history through its visual representations</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Sketches,_stitches,_and_negotiations:_Unravelling_Indonesia%E2%80%99s_national_history_through_its_visual_representations&amp;diff=1232"/>
		<updated>2026-07-21T07:35:52Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Publications */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:SSN-Museum-Monas-2.jpg|500px|right|thumb|Museum Monas, Jakarta, 2014. Taken by Ary “Jimged” Sendy. Collection of Hyphen— and the artist.]]&lt;br /&gt;
&lt;br /&gt;
==About the research==&lt;br /&gt;
[[File:SSN-Van-Lith-School-Jakarta.jpg|200px|right|thumb|Van Lith School, Jakarta, ca. 1960s. Scanned and archived by Hyphen— from the collection of Griya Seni Hj. Kustiyah Edhi Sunarso.]]&lt;br /&gt;
[[Edhi Sunarso]] may well be the only artist who worked with all regimes, all throughout the time, including after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi]. Artists from [https://en.wikipedia.org/wiki/Sukarno Sukarno]’s era are generally attached, or associated in whatever ways, to the [https://en.wikipedia.org/wiki/Communist_Party_of_Indonesia Indonesia Communist Party] or its cultural under-bow, [https://en.wikipedia.org/wiki/Lembaga_Kebudajaan_Rakjat LEKRA]. This means that during [https://en.wikipedia.org/wiki/Suharto Soeharto]’s regime, they would have been either annihilated, silenced, or put in prison, at the very least. Right after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi], artists who worked under the [https://en.wikipedia.org/wiki/Suharto Soeharto]: regime would have been skipped from the public reference, as they’d be considered allies to the oppressive and cruel government. So, how could [[Edhi Sunarso|Pak Edhi]] work with all these regimes? While we were chatting with [[Edhi Sunarso|Pak Edhi]], the artisans in his studio were building two state- commissioned monuments. The first was of the nationally acknowledged hero, [https://en.wikipedia.org/wiki/Diponegoro Diponegoro]; and second, two horses interacting in joy. Both monuments were for the city government of Makassar. Mind you, this was 2014, so almost two decades after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi] and at the fourth president after the military regime was over.&lt;br /&gt;
&lt;br /&gt;
“I made almost all of the dioramas in Indonesia. I made almost all of the dioramas in Indonesia. Firstly, of course, [https://en.wikipedia.org/wiki/National_Monument_(Indonesia) Monas] [Museum Sejarah Nasional/National History Museum in Monumen Nasional/National Monument, in Jakarta],” [[Edhi Sunarso|Pak Edhi]] began his story. Two hours of conversation was not enough. We kept coming back to Pak Edhi with more and more questions and eventually he allowed us to unpack all of his photo albums and boxes of documents. Naturally, we started organizing them to make sense of things. Everything else slowly follows.&lt;br /&gt;
&lt;br /&gt;
[[File:SSN-Jembatan-Merah-Surabaya.jpg|200px|right|thumb|Jembatan Merah, Surabaya, ca. 1960s. Scanned and archived by Hyphen— from the collection of Griya Seni Hj. Kustiyah Edhi Sunarso.]]&lt;br /&gt;
&lt;br /&gt;
==[[Sketches, stitches, and negotiations: Data catalogue|Data catalogue]]==&lt;br /&gt;
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nunc porttitor mauris metus, vitae venenatis lacus gravida sit amet. Suspendisse cursus lectus eu leo varius, at auctor nibh imperdiet. Nunc consectetur metus eu venenatis commodo. Mauris molestie magna velit. Quisque malesuada, massa et maximus malesuada, mauris arcu ultricies purus, nec faucibus nunc sem tincidunt massa. Phasellus non rutrum arcu. Nam maximus risus libero, nec varius neque sollicitudin sit amet. Pellentesque suscipit, nibh nec luctus molestie, dui nunc gravida dolor, non condimentum elit ligula et turpis. Quisque ut ex convallis, congue urna egestas, ornare eros. Etiam feugiat nunc eu suscipit sagittis. Maecenas ullamcorper lacus nisi, in viverra urna pharetra et. Morbi accumsan auctor egestas. Quisque velit lectus, finibus a mauris et, dapibus auctor sapien.&lt;br /&gt;
&lt;br /&gt;
==Articulations and public encounters==&lt;br /&gt;
* 2025 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;[[Alkisah...(Once upon a time...)]], organised by Hyphen— and Singapore Art Museum, Singapore Art Museum, 8 Nov 2025 - 24 Jan 2026. Supported by [https://www.singaporeartmuseum.sg Singapore Art Museum] &lt;br /&gt;
* 2025 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;Sesudah banjir itu No. 44&#039;&#039; ([[When the flood is over]] No. 44 ), organised by [[Tom Nicholson]], Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso, Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta), 8 - 15 February. Supported by [https://henry-moore.org Henry Moore Foundation] and [https://www.singaporeartmuseum.sg Singapore Art Museum] &lt;br /&gt;
* 2023 &#039;&#039;&#039;[GROUP EXHIBITION]&#039;&#039;&#039; &#039;&#039;Voice Against Reason&#039;&#039;, MACAN Museum (Jakarta, Indonesia),18 November 2023 – 14 April 2024. More information about the exhibition can be found [https://www.museummacan.org/exhibition/voice-against-reason here]&lt;br /&gt;
* 2023 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;Sesudah banjir itu No. 32&#039;&#039; ([[When the flood is over]] No. 32 ), organised by [[Tom Nicholson]], Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso, Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta), 25 September - 2 October.&lt;br /&gt;
&lt;br /&gt;
==Publications==&lt;br /&gt;
* 2010 &#039;&#039;&#039;[MONOGRAPH]&#039;&#039;&#039; &#039;&#039;Edhi Sunarso: Seniman Pejuang&#039;&#039; (&#039;&#039;Edhi Sunarso: The Fighter Artist&#039;&#039;, in English &amp;amp; bahasa Indonesia), edited by Mikke Susanto, published by CV Hasta Kreatifa Manunggal, Yogyakarta. 320 pp., color, illus., ISBN 9786029704204. Also accessible online [https://opac.isi.ac.id/index.php?p=show_detail&amp;amp;id=43217&amp;amp;keywords=#gsc.tab=0 here].&lt;br /&gt;
&lt;br /&gt;
* 2017 &#039;&#039;&#039;[JOURNAL]&#039;&#039;&#039; &#039;&#039;Towards figures of dedication and a flood,&#039;&#039; written by [[Tom Nicholson]] with [[Grace Samboh]], published by Southeast of Now: Directions in Contemporary and Modern Art in Asia Volume 1, No. 1, March 2017, NUS Press Pte Ltd., Online ISSN 2425-0147, Print ISSN 2424-9947. Also accessible online [https://muse.jhu.edu/article/646484#img02 here].&lt;br /&gt;
&lt;br /&gt;
* 2020 &#039;&#039;&#039;[MONOGRAPH]&#039;&#039;&#039; &#039;&#039;Edhi Sunarso: Penggubah Monumen Bangsa&#039;&#039; (Edhi Sunarso: The nation’s monument-maker), written by [[Grace Samboh]] &amp;amp; [[Ratna Mufida]], published by Pusaka Seni Rupa, Kementerian Pendidikan dan Kebudayaan, Jakarta, Indonesia. Also accesible online, [https://drive.google.com/open?id=1zMhGd17pscECe1teTOT-lAP2jcUEAqqW&amp;amp;usp=drive_fs here].&lt;br /&gt;
&lt;br /&gt;
* 2021 &#039;&#039;&#039;[GUIDE BOOK]&#039;&#039;&#039; &#039;&#039;Truly national: A look to forward to an Indonesian past&#039;&#039;, [[Grace Samboh]] &amp;amp; [[Rachel K. Surijata]] (eds.), published by [[Project:About|Hyphen—]], 66 pp., color, illus., ISBN 978-623-96401-1-8. Downloadable [https://drive.google.com/open?id=1OjPZ5L28cuL3JiH1rCvIgpQkQLusNQgY&amp;amp;usp=drive_fs here]. &lt;br /&gt;
&lt;br /&gt;
* 2021 &#039;&#039;&#039;[CATALOGUE]&#039;&#039;&#039; &#039;&#039;A nation across the windows that display the national&#039;&#039;, [[Grace Samboh]] &amp;amp; [[Rachel K. Surijata]] (eds.), published by [[Project:About|Hyphen—]], 70 pp., color, illus., ISBN 978-623-96401-0-1. Downloadable [https://drive.google.com/open?id=1Xv7v_N09c3igyqMdun6d4aysFGrAMBqW&amp;amp;usp=drive_fs here].&lt;br /&gt;
&lt;br /&gt;
* 2026 &#039;&#039;&#039;[CATALOGUE]&#039;&#039;&#039; Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nullam rutrum lorem dictum, accumsan massa vel, congue nunc. Ut consequat facilisis sagittis. [[Figures, dedications, and civilizations]]&lt;br /&gt;
&lt;br /&gt;
==Further reading==&lt;br /&gt;
[[File:SSN-Museum-Monas-1.jpg|200px|right|thumb|Museum Monas, Jakarta, 2014. Taken by Ary “Jimged” Sendy. Collection of Hyphen— and the artist.]]&lt;br /&gt;
Lorem ipsum&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Sketches,_stitches,_and_negotiations:_Unravelling_Indonesia%E2%80%99s_national_history_through_its_visual_representations&amp;diff=1231</id>
		<title>Sketches, stitches, and negotiations: Unravelling Indonesia’s national history through its visual representations</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Sketches,_stitches,_and_negotiations:_Unravelling_Indonesia%E2%80%99s_national_history_through_its_visual_representations&amp;diff=1231"/>
		<updated>2026-07-21T07:34:25Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:SSN-Museum-Monas-2.jpg|500px|right|thumb|Museum Monas, Jakarta, 2014. Taken by Ary “Jimged” Sendy. Collection of Hyphen— and the artist.]]&lt;br /&gt;
&lt;br /&gt;
==About the research==&lt;br /&gt;
[[File:SSN-Van-Lith-School-Jakarta.jpg|200px|right|thumb|Van Lith School, Jakarta, ca. 1960s. Scanned and archived by Hyphen— from the collection of Griya Seni Hj. Kustiyah Edhi Sunarso.]]&lt;br /&gt;
[[Edhi Sunarso]] may well be the only artist who worked with all regimes, all throughout the time, including after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi]. Artists from [https://en.wikipedia.org/wiki/Sukarno Sukarno]’s era are generally attached, or associated in whatever ways, to the [https://en.wikipedia.org/wiki/Communist_Party_of_Indonesia Indonesia Communist Party] or its cultural under-bow, [https://en.wikipedia.org/wiki/Lembaga_Kebudajaan_Rakjat LEKRA]. This means that during [https://en.wikipedia.org/wiki/Suharto Soeharto]’s regime, they would have been either annihilated, silenced, or put in prison, at the very least. Right after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi], artists who worked under the [https://en.wikipedia.org/wiki/Suharto Soeharto]: regime would have been skipped from the public reference, as they’d be considered allies to the oppressive and cruel government. So, how could [[Edhi Sunarso|Pak Edhi]] work with all these regimes? While we were chatting with [[Edhi Sunarso|Pak Edhi]], the artisans in his studio were building two state- commissioned monuments. The first was of the nationally acknowledged hero, [https://en.wikipedia.org/wiki/Diponegoro Diponegoro]; and second, two horses interacting in joy. Both monuments were for the city government of Makassar. Mind you, this was 2014, so almost two decades after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi] and at the fourth president after the military regime was over.&lt;br /&gt;
&lt;br /&gt;
“I made almost all of the dioramas in Indonesia. I made almost all of the dioramas in Indonesia. Firstly, of course, [https://en.wikipedia.org/wiki/National_Monument_(Indonesia) Monas] [Museum Sejarah Nasional/National History Museum in Monumen Nasional/National Monument, in Jakarta],” [[Edhi Sunarso|Pak Edhi]] began his story. Two hours of conversation was not enough. We kept coming back to Pak Edhi with more and more questions and eventually he allowed us to unpack all of his photo albums and boxes of documents. Naturally, we started organizing them to make sense of things. Everything else slowly follows.&lt;br /&gt;
&lt;br /&gt;
[[File:SSN-Jembatan-Merah-Surabaya.jpg|200px|right|thumb|Jembatan Merah, Surabaya, ca. 1960s. Scanned and archived by Hyphen— from the collection of Griya Seni Hj. Kustiyah Edhi Sunarso.]]&lt;br /&gt;
&lt;br /&gt;
==[[Sketches, stitches, and negotiations: Data catalogue|Data catalogue]]==&lt;br /&gt;
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nunc porttitor mauris metus, vitae venenatis lacus gravida sit amet. Suspendisse cursus lectus eu leo varius, at auctor nibh imperdiet. Nunc consectetur metus eu venenatis commodo. Mauris molestie magna velit. Quisque malesuada, massa et maximus malesuada, mauris arcu ultricies purus, nec faucibus nunc sem tincidunt massa. Phasellus non rutrum arcu. Nam maximus risus libero, nec varius neque sollicitudin sit amet. Pellentesque suscipit, nibh nec luctus molestie, dui nunc gravida dolor, non condimentum elit ligula et turpis. Quisque ut ex convallis, congue urna egestas, ornare eros. Etiam feugiat nunc eu suscipit sagittis. Maecenas ullamcorper lacus nisi, in viverra urna pharetra et. Morbi accumsan auctor egestas. Quisque velit lectus, finibus a mauris et, dapibus auctor sapien.&lt;br /&gt;
&lt;br /&gt;
==Articulations and public encounters==&lt;br /&gt;
* 2025 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;[[Alkisah...(Once upon a time...)]], organised by Hyphen— and Singapore Art Museum, Singapore Art Museum, 8 Nov 2025 - 24 Jan 2026. Supported by [https://www.singaporeartmuseum.sg Singapore Art Museum] &lt;br /&gt;
* 2025 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;Sesudah banjir itu No. 44&#039;&#039; ([[When the flood is over]] No. 44 ), organised by [[Tom Nicholson]], Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso, Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta), 8 - 15 February. Supported by [https://henry-moore.org Henry Moore Foundation] and [https://www.singaporeartmuseum.sg Singapore Art Museum] &lt;br /&gt;
* 2023 &#039;&#039;&#039;[GROUP EXHIBITION]&#039;&#039;&#039; &#039;&#039;Voice Against Reason&#039;&#039;, MACAN Museum (Jakarta, Indonesia),18 November 2023 – 14 April 2024. More information about the exhibition can be found [https://www.museummacan.org/exhibition/voice-against-reason here]&lt;br /&gt;
* 2023 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;Sesudah banjir itu No. 32&#039;&#039; ([[When the flood is over]] No. 32 ), organised by [[Tom Nicholson]], Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso, Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta), 25 September - 2 October.&lt;br /&gt;
&lt;br /&gt;
==Publications==&lt;br /&gt;
* 2010 &#039;&#039;&#039;[MONOGRAPH]&#039;&#039;&#039; &#039;&#039;Edhi Sunarso: Seniman Pejuang&#039;&#039; (&#039;&#039;Edhi Sunarso: The Fighter Artist&#039;&#039;, in English &amp;amp; bahasa Indonesia), edited by Mikke Susanto, published by CV Hasta Kreatifa Manunggal, Yogyakarta. 320 pp., color, illus., ISBN 9786029704204. Also accessible online [https://opac.isi.ac.id/index.php?p=show_detail&amp;amp;id=43217&amp;amp;keywords=#gsc.tab=0 here].&lt;br /&gt;
&lt;br /&gt;
* 2017 &#039;&#039;&#039;[JOURNAL]&#039;&#039;&#039; &#039;&#039;Towards figures of dedication and a flood,&#039;&#039; written by [[Tom Nicholson]] with [[Grace Samboh]], published by Southeast of Now: Directions in Contemporary and Modern Art in Asia Volume 1, No. 1, March 2017, NUS Press Pte Ltd., Online ISSN 2425-0147, Print ISSN 2424-9947. Also accessible online [https://muse.jhu.edu/article/646484#img02 here].&lt;br /&gt;
&lt;br /&gt;
* 2020 &#039;&#039;&#039;[MONOGRAPH]&#039;&#039;&#039; &#039;&#039;Edhi Sunarso: Penggubah Monumen Bangsa&#039;&#039; (Edhi Sunarso: The nation’s monument-maker), written by [[Grace Samboh]] &amp;amp; [[Ratna Mufida]], published by Pusaka Seni Rupa, Kementerian Pendidikan dan Kebudayaan, Jakarta, Indonesia. Also accesible online, [https://drive.google.com/open?id=1zMhGd17pscECe1teTOT-lAP2jcUEAqqW&amp;amp;usp=drive_fs here].&lt;br /&gt;
&lt;br /&gt;
* 2021 &#039;&#039;&#039;[GUIDE BOOK]&#039;&#039;&#039; &#039;&#039;Truly national: A look to forward to an Indonesian past&#039;&#039;, [[Grace Samboh]] &amp;amp; [[Rachel K. Surijata]] (eds.), published by [[Project:About|Hyphen—]], 66 pp., color, illus., ISBN 978-623-96401-1-8. Downloadable [https://drive.google.com/open?id=1OjPZ5L28cuL3JiH1rCvIgpQkQLusNQgY&amp;amp;usp=drive_fs here]. &lt;br /&gt;
&lt;br /&gt;
* 2021 &#039;&#039;&#039;[CATALOGUE]&#039;&#039;&#039; &#039;&#039;A nation across the windows that display the national&#039;&#039;, [[Grace Samboh]] &amp;amp; [[Rachel K. Surijata]] (eds.), published by [[Project:About|Hyphen—]], 70 pp., color, illus., ISBN 978-623-96401-0-1. Downloadable [https://drive.google.com/open?id=1Xv7v_N09c3igyqMdun6d4aysFGrAMBqW&amp;amp;usp=drive_fs here].&lt;br /&gt;
&lt;br /&gt;
* 20226 &#039;&#039;&#039;[CATALOGUE]&#039;&#039;&#039; Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nullam rutrum lorem dictum, accumsan massa vel, congue nunc. Ut consequat facilisis sagittis. [[Figures, dedications, and civilizations]]&lt;br /&gt;
&lt;br /&gt;
==Further reading==&lt;br /&gt;
[[File:SSN-Museum-Monas-1.jpg|200px|right|thumb|Museum Monas, Jakarta, 2014. Taken by Ary “Jimged” Sendy. Collection of Hyphen— and the artist.]]&lt;br /&gt;
Lorem ipsum&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Sketches,_stitches,_and_negotiations:_Unravelling_Indonesia%E2%80%99s_national_history_through_its_visual_representations&amp;diff=1230</id>
		<title>Sketches, stitches, and negotiations: Unravelling Indonesia’s national history through its visual representations</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Sketches,_stitches,_and_negotiations:_Unravelling_Indonesia%E2%80%99s_national_history_through_its_visual_representations&amp;diff=1230"/>
		<updated>2026-07-21T07:31:26Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Publications */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:SSN-Museum-Monas-2.jpg|500px|right|thumb|Museum Monas, Jakarta, 2014. Taken by Ary “Jimged” Sendy. Collection of Hyphen— and the artist.]]&lt;br /&gt;
&lt;br /&gt;
==About the research==&lt;br /&gt;
[[File:SSN-Van-Lith-School-Jakarta.jpg|200px|right|thumb|Van Lith School, Jakarta, ca. 1960s. Scanned and archived by Hyphen— from the collection of Griya Seni Hj. Kustiyah Edhi Sunarso.]]&lt;br /&gt;
[[Edhi Sunarso]] may well be the only artist who worked with all regimes, all throughout the time, including after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi]. Artists from [https://en.wikipedia.org/wiki/Sukarno Sukarno]’s era are generally attached, or associated in whatever ways, to the [https://en.wikipedia.org/wiki/Communist_Party_of_Indonesia Indonesia Communist Party] or its cultural under-bow, [https://en.wikipedia.org/wiki/Lembaga_Kebudajaan_Rakjat LEKRA]. This means that during [https://en.wikipedia.org/wiki/Suharto Soeharto]’s regime, they would have been either annihilated, silenced, or put in prison, at the very least. Right after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi], artists who worked under the [https://en.wikipedia.org/wiki/Suharto Soeharto]: regime would have been skipped from the public reference, as they’d be considered allies to the oppressive and cruel government. So, how could [[Edhi Sunarso|Pak Edhi]] work with all these regimes? While we were chatting with [[Edhi Sunarso|Pak Edhi]], the artisans in his studio were building two state- commissioned monuments. The first was of the nationally acknowledged hero, [https://en.wikipedia.org/wiki/Diponegoro Diponegoro]; and second, two horses interacting in joy. Both monuments were for the city government of Makassar. Mind you, this was 2014, so almost two decades after [https://en.wikipedia.org/wiki/Post-Suharto_era_in_Indonesia Reformasi] and at the fourth president after the military regime was over.&lt;br /&gt;
&lt;br /&gt;
“I made almost all of the dioramas in Indonesia. I made almost all of the dioramas in Indonesia. Firstly, of course, [https://en.wikipedia.org/wiki/National_Monument_(Indonesia) Monas] [Museum Sejarah Nasional/National History Museum in Monumen Nasional/National Monument, in Jakarta],” [[Edhi Sunarso|Pak Edhi]] began his story. Two hours of conversation was not enough. We kept coming back to Pak Edhi with more and more questions and eventually he allowed us to unpack all of his photo albums and boxes of documents. Naturally, we started organizing them to make sense of things. Everything else slowly follows.&lt;br /&gt;
&lt;br /&gt;
[[File:SSN-Jembatan-Merah-Surabaya.jpg|200px|right|thumb|Jembatan Merah, Surabaya, ca. 1960s. Scanned and archived by Hyphen— from the collection of Griya Seni Hj. Kustiyah Edhi Sunarso.]]&lt;br /&gt;
&lt;br /&gt;
==[[Sketches, stitches, and negotiations: Data catalogue|Data catalogue]]==&lt;br /&gt;
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nunc porttitor mauris metus, vitae venenatis lacus gravida sit amet. Suspendisse cursus lectus eu leo varius, at auctor nibh imperdiet. Nunc consectetur metus eu venenatis commodo. Mauris molestie magna velit. Quisque malesuada, massa et maximus malesuada, mauris arcu ultricies purus, nec faucibus nunc sem tincidunt massa. Phasellus non rutrum arcu. Nam maximus risus libero, nec varius neque sollicitudin sit amet. Pellentesque suscipit, nibh nec luctus molestie, dui nunc gravida dolor, non condimentum elit ligula et turpis. Quisque ut ex convallis, congue urna egestas, ornare eros. Etiam feugiat nunc eu suscipit sagittis. Maecenas ullamcorper lacus nisi, in viverra urna pharetra et. Morbi accumsan auctor egestas. Quisque velit lectus, finibus a mauris et, dapibus auctor sapien.&lt;br /&gt;
&lt;br /&gt;
==Articulations and public encounters==&lt;br /&gt;
* 2025 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;[[Alkisah...(Once upon a time...)]], organised by Hyphen— and Singapore Art Museum, Singapore Art Museum, 8 Nov 2025 - 24 Jan 2026. Supported by [https://www.singaporeartmuseum.sg Singapore Art Museum] &lt;br /&gt;
* 2025 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;Sesudah banjir itu No. 44&#039;&#039; ([[When the flood is over]] No. 44 ), organised by [[Tom Nicholson]], Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso, Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta), 8 - 15 February. Supported by [https://henry-moore.org Henry Moore Foundation] and [https://www.singaporeartmuseum.sg Singapore Art Museum] &lt;br /&gt;
* 2023 &#039;&#039;&#039;[GROUP EXHIBITION]&#039;&#039;&#039; &#039;&#039;Voice Against Reason&#039;&#039;, MACAN Museum (Jakarta, Indonesia),18 November 2023 – 14 April 2024. More information about the exhibition can be found [https://www.museummacan.org/exhibition/voice-against-reason here]&lt;br /&gt;
* 2023 &#039;&#039;&#039;[WORKSHOP]&#039;&#039;&#039; &#039;&#039;Sesudah banjir itu No. 32&#039;&#039; ([[When the flood is over]] No. 32 ), organised by [[Tom Nicholson]], Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso, Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta), 25 September - 2 October.&lt;br /&gt;
&lt;br /&gt;
==Publications==&lt;br /&gt;
* 2010 &#039;&#039;&#039;[MONOGRAPH]&#039;&#039;&#039; &#039;&#039;Edhi Sunarso: Seniman Pejuang&#039;&#039; (&#039;&#039;Edhi Sunarso: The Fighter Artist&#039;&#039;, in English &amp;amp; bahasa Indonesia), edited by Mikke Susanto, published by CV Hasta Kreatifa Manunggal, Yogyakarta. 320 pp., color, illus., ISBN 9786029704204. Also accessible online [https://opac.isi.ac.id/index.php?p=show_detail&amp;amp;id=43217&amp;amp;keywords=#gsc.tab=0 here].&lt;br /&gt;
&lt;br /&gt;
* 2017 &#039;&#039;&#039;[JOURNAL]&#039;&#039;&#039; &#039;&#039;Towards figures of dedication and a flood,&#039;&#039; written by [[Tom Nicholson]] with [[Grace Samboh]], published by Southeast of Now: Directions in Contemporary and Modern Art in Asia Volume 1, No. 1, March 2017, NUS Press Pte Ltd., Online ISSN 2425-0147, Print ISSN 2424-9947. Also accessible online [https://muse.jhu.edu/article/646484#img02 here].&lt;br /&gt;
&lt;br /&gt;
* 2020 &#039;&#039;&#039;[MONOGRAPH]&#039;&#039;&#039; &#039;&#039;Edhi Sunarso: Penggubah Monumen Bangsa&#039;&#039; (Edhi Sunarso: The nation’s monument-maker), written by [[Grace Samboh]] &amp;amp; [[Ratna Mufida]], published by Pusaka Seni Rupa, Kementerian Pendidikan dan Kebudayaan, Jakarta, Indonesia. Also accesible online, [https://drive.google.com/open?id=1zMhGd17pscECe1teTOT-lAP2jcUEAqqW&amp;amp;usp=drive_fs here].&lt;br /&gt;
&lt;br /&gt;
* 2021 &#039;&#039;&#039;[GUIDE BOOK]&#039;&#039;&#039; &#039;&#039;Truly national: A look to forward to an Indonesian past&#039;&#039;, [[Grace Samboh]] &amp;amp; [[Rachel K. Surijata]] (eds.), published by [[Project:About|Hyphen—]], 66 pp., color, illus., ISBN 978-623-96401-1-8. Downloadable [https://drive.google.com/open?id=1OjPZ5L28cuL3JiH1rCvIgpQkQLusNQgY&amp;amp;usp=drive_fs here]. &lt;br /&gt;
&lt;br /&gt;
* 2021 &#039;&#039;&#039;[CATALOGUE]&#039;&#039;&#039; &#039;&#039;A nation across the windows that display the national&#039;&#039;, [[Grace Samboh]] &amp;amp; [[Rachel K. Surijata]] (eds.), published by [[Project:About|Hyphen—]], 70 pp., color, illus., ISBN 978-623-96401-0-1. Downloadable [https://drive.google.com/open?id=1Xv7v_N09c3igyqMdun6d4aysFGrAMBqW&amp;amp;usp=drive_fs here].&lt;br /&gt;
* 20226 &#039;&#039;&#039;[CATALOGUE]&#039;&#039;&#039; Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nullam rutrum lorem dictum, accumsan massa vel, congue nunc. Ut consequat facilisis sagittis. Click here to download.&lt;br /&gt;
&lt;br /&gt;
==Further reading==&lt;br /&gt;
[[File:SSN-Museum-Monas-1.jpg|200px|right|thumb|Museum Monas, Jakarta, 2014. Taken by Ary “Jimged” Sendy. Collection of Hyphen— and the artist.]]&lt;br /&gt;
Lorem ipsum&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=When_the_flood_is_over&amp;diff=1229</id>
		<title>When the flood is over</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=When_the_flood_is_over&amp;diff=1229"/>
		<updated>2026-07-21T07:24:47Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* When the flood is over: No. 44 */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:SSN - MON BWF 00027.jpeg|500px|right|thumb|Photo of artists working on the diorama in Monas (ca.1970). Courtesy of Griya Seni Hj. Kustiyah Edhi Sunarso]]&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==About this articulation==&lt;br /&gt;
&#039;&#039;When the flood is over&#039;&#039; begins with a question of conservation: how to conserve the extraordinary, vast cycle of dioramas at Museum Sejarah Nasional, located in the underground of Monumen Nasional. These dioramas were made under the supervision of Indonesia’s eminent sculptor Edhi Sunarso (1932-2016) during the 1960s and 1970s and narrate the coming into being of the Indonesian people, Sunarso’s diorama-making involved huge teams of young sculptors and prominent painters following elaborate textual guidance generated by a collective of historians. Pak Edhi himself had stated to President Sukarno that the materials he used to make the dioramas would only last for two decades.&lt;br /&gt;
&lt;br /&gt;
In 2007, an attempt to revisit and revise the dioramas and their conservation was initiated by a collective of historians but nothing proceeded. Recently, an open call was made for architects to propose ‘an update’ of the Museum Sejarah Nasional, including a renewal of the dioramas. Anticipating a careless—or, even worse, ahistorical—move in the name of rejuvenation, &#039;&#039;When the flood is over&#039;&#039; is an independent attempt to conserve these dioramas made in the turmoil of a huge political shift in the mid 1960s. Initiated and worked on by a group of civilians working in solidarity, &#039;&#039;When the flood is over&#039;&#039; is also the realisation that it will be a long-term—if not never-ending—DIY process of copying the diorama figures by hand, one diorama at a time, to slowly generate sets of the dioramas to be stored in the Griya Seni Hj. Kustiyah Edhi Sunarso, in Yogyakarta.&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;When the flood is over&#039;&#039; is a meditation on histories. It is also a meditation on pedagogy – learning history, learning to make and re-make, learning to think across generations and archaeologies of time.&#039;&#039;When the flood is over&#039;&#039; dwells on words: on proclamations, writing, speaking, re-telling, and on the processes of making, they precipitate. It follows the complex ways that these processes of making are also entanglements of imagining and re-imagining, within and beyond art.&lt;br /&gt;
&lt;br /&gt;
==When the flood is over: No. 32==&lt;br /&gt;
&lt;br /&gt;
[[File:SSN - Sesudah 32 at MACAN by Ary Jimged Sendy.jpeg|400px|right|thumb|Display at &#039;&#039;Voice against reason&#039;&#039;, Museum MACAN (Jakarta). Photo by Ary &amp;quot;Jimged&amp;quot; Sendy]]&lt;br /&gt;
&lt;br /&gt;
:2023&lt;br /&gt;
:Griya Seni Hj. Kustiyah Edhi Sunarso, Hyphen—, Tom Nicholson with Ary “Jimged” Sendy, Aufa Ariaputra, Nasikin&lt;br /&gt;
:Installation comprising 23 dolls (cast resin figurines) on a table; two HD videos in colour; a second set of dolls for diorama no. 32 along with their moulds, stored at Griya Seni Hj. Kustiyah Edhi Sunarso&lt;br /&gt;
&lt;br /&gt;
;Credit:&lt;br /&gt;
:[Speakers] Anusapati, Ari Sutondo, JJ Rizal, Mon Mudjiman&lt;br /&gt;
:[Sculptors] Telo Studio dan Ady Try Laksono, Andrea Gani Hidayat, Ari Sutondo, Baramasta Iid Ulfitra, Dirga Yudhistira Indrajaya, Hudalil Musttaqim, Mon Mudjiman, Qomari Hidayatulloh&lt;br /&gt;
:[Crew] Bagyo, Liemena Sapriya Putra (Teken), Muhamad Berri Mondigir, Sarah Aulia Rudiana, Sarino, Supriyanto (Ncang), Titis Sekar&lt;br /&gt;
&lt;br /&gt;
:Commissioned by Museum MACAN through the support of the Australian Government through Creative Australia, its principal arts investment and advisory body.&lt;br /&gt;
:Hyphen— acknowledges funding support from Foundation for Arts Initiatives (FfAI).&lt;br /&gt;
&lt;br /&gt;
[[File:SSN - Workshop 32 photo by Julia Sarisetiati.jpeg|400px|right|thumb|Photo by Julia Sarisetiati]]&lt;br /&gt;
&lt;br /&gt;
===When the flood is over No. 32, the workshop===&lt;br /&gt;
:Diorama 32. The proclamation of Indonesian independence, 17 August, 1945&lt;br /&gt;
:Figure-sculpting workshop&lt;br /&gt;
:Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta, Indonesia)&lt;br /&gt;
:25 September – 2 October 2023&lt;br /&gt;
&lt;br /&gt;
===When the flood is over No. 32, presentations===&lt;br /&gt;
* 2023 &#039;&#039;&#039;[GROUP EXHIBITION]&#039;&#039;&#039; [https://www.museummacan.org/exhibition/voice-against-reason&#039;&#039;Voice Against Reason&#039;&#039;], MACAN Museum (Jakarta, Indonesia),18 November 2023 – 14 April 2024.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
==When the flood is over: No. 44==&lt;br /&gt;
:[2025 ongoing project]&lt;br /&gt;
:Initiated by Tom Nicholson, Hyphen— and Griya Seni Hj. Kustiyah Edhi Sunarso.&lt;br /&gt;
:Supported by [https://henry-moore.org/ Henry Moore Foundation] and [https://www.singaporeartmuseum.sg/ Singapore Art Museum].&lt;br /&gt;
&lt;br /&gt;
The second iteration of this project takes as its subject Diorama No. 44, titled ‘The liberation of Irian Jaya, May 1, 1963.’ In this depiction, figures like Emiria Sunassa—painter, royal heir of Tidore, and once-self-declared monarch—disappear into the background of official history, while others like Hurustiati Subandrio, cultural diplomat and early advocate of Indonesia’s anti-colonial positioning, and even Sriyani, both a painter and a diplomat, are absent altogether. &lt;br /&gt;
&lt;br /&gt;
===When the flood is over No. 44, the workshop===&lt;br /&gt;
&lt;br /&gt;
[[File:SSN-Poster open callWeb 44 FIN.jpeg|400px|right|thumb|Open call poster]]&lt;br /&gt;
&lt;br /&gt;
:Diorama 44. The liberation of Irian Jaya, May 1, 1963&lt;br /&gt;
:Figure-sculpting workshop&lt;br /&gt;
:Griya Seni Hj. Kustiyah Edhi Sunarso (Yogyakarta, Indonesia)&lt;br /&gt;
:8 - 15 February 2025 &lt;br /&gt;
&lt;br /&gt;
More information about the workshop can be found in the booklet, available to download in [https://drive.google.com/file/d/1yA_1YOVniyL072eKyjt9POqXpC4Bob-C/view?usp=sharing English] and [https://drive.google.com/file/d/1yIXytMdW0g03xRf2rmFSmn2ITt11un-7/view?usp=drive_link Bahasa Indonesia]&lt;br /&gt;
&lt;br /&gt;
=== Page buat Andri untuk ISBN ===&lt;br /&gt;
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nullam rutrum lorem dictum, accumsan massa vel, congue nunc. Ut consequat facilisis sagittis. Suspendisse sit amet eleifend ligula, et pretium ipsum. Ut dignissim turpis id elit pharetra ultricies. Nullam a tempor justo. Curabitur lobortis gravida est, et dictum arcu finibus sed. Nulla facilisi. Fusce at maximus justo, sed imperdiet eros. Integer facilisis, lacus vel tristique gravida, lacus risus commodo sapien, at tristique lorem diam a justo. Duis convallis nibh sed purus vestibulum, quis dapibus massa euismod. Sed tortor diam, auctor a convallis non, volutpat quis elit. Nullam laoreet interdum magna non accumsan. Fusce quis mauris vel felis auctor auctor. Etiam non magna turpis.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1100</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1100"/>
		<updated>2026-03-02T12:57:17Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Simposium khatulistiwa (2010-2018) */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Choreograph Knowledges.jpg|thumb|&#039;&#039;&#039;Choreographed Knowledges&#039;&#039;&#039;, an exhibition by Museum of Contemporary Art Tokyo (MoT), 2025. Courtesy of MoT.]]&lt;br /&gt;
Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;Equator Symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&#039;&#039;&#039;A roundabout: Blooming mementos, towards monuments&#039;&#039;&#039; is a research showcase by Hyphen—([[Andri Setiawan]], [[Grace Samboh]], [[Rachel K. Surijata]]), commissioned by Jim Thompson Art Center for &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;. Showcasing works of Arie Syarifudin, Basoeki Abdullah, chitarum, Edhi Sunarso, Kustiyah, Nadiah Bamadhaj, Nasikin Ahmad, Siti Ruliyati, and Viroj Chiamchirawat. &lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=1099</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=1099"/>
		<updated>2026-03-02T12:55:42Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  [[File:Rewinding Internationalism.jpg|thumb|Rewinding Internationalism with the work &#039;&#039;&amp;quot;Casting Spells for The Movement&amp;quot;&#039;&#039; by Nadiah Bamadhaj, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations. &lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s, a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
[[File:Rewinding Internationalism Semsar Siahaan.jpg|thumb|Rewinding Internationalism with the work &#039;&#039;&amp;quot;In Memoriam of Santa Cruz&amp;quot;&#039;&#039; by Semsar Siahaan, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art: Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1098</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1098"/>
		<updated>2026-03-02T12:54:31Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Rewinding internationalism */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Choreograph Knowledges.jpg|thumb|&#039;&#039;&#039;Choreographed Knowledges&#039;&#039;&#039;, an exhibition by Museum of Contemporary Art Tokyo (MoT), 2025. Courtesy of MoT.]]&lt;br /&gt;
Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&#039;&#039;&#039;A roundabout: Blooming mementos, towards monuments&#039;&#039;&#039; is a research showcase by Hyphen—([[Andri Setiawan]], [[Grace Samboh]], [[Rachel K. Surijata]]), commissioned by Jim Thompson Art Center for &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;. Showcasing works of Arie Syarifudin, Basoeki Abdullah, chitarum, Edhi Sunarso, Kustiyah, Nadiah Bamadhaj, Nasikin Ahmad, Siti Ruliyati, and Viroj Chiamchirawat. &lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1053</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1053"/>
		<updated>2026-02-23T06:33:52Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Choreograph Knowledges.jpg|thumb|&#039;&#039;&#039;Choreographed Knowledges&#039;&#039;&#039;, an exhibition by Museum of Contemporary Art Tokyo (MoT), 2025. Courtesy of MoT.]]&lt;br /&gt;
Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&#039;&#039;&#039;A roundabout: Blooming mementos, towards monuments&#039;&#039;&#039; is a research showcase by Hyphen—([[Andri Setiawan]], [[Grace Samboh]], [[Rachel K. Surijata]]), commissioned by Jim Thompson Art Center for &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;. Showcasing works of Arie Syarifudin, Basoeki Abdullah, chitarum, Edhi Sunarso, Kustiyah, Nadiah Bamadhaj, Nasikin Ahmad, Siti Ruliyati, and Viroj Chiamchirawat. &lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1052</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1052"/>
		<updated>2026-02-23T06:32:53Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Choreograph Knowledges.jpg|thumb|&#039;&#039;&#039;Choreographed Knowledges&#039;&#039;&#039;, an exhibition by Museum of Contemporary Art Tokyo (MoT), 2025. Courtesy by MoT.]]&lt;br /&gt;
Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&#039;&#039;&#039;A roundabout: Blooming mementos, towards monuments&#039;&#039;&#039; is a research showcase by Hyphen—([[Andri Setiawan]], [[Grace Samboh]], [[Rachel K. Surijata]]), commissioned by Jim Thompson Art Center for &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;. Showcasing works of Arie Syarifudin, Basoeki Abdullah, chitarum, Edhi Sunarso, Kustiyah, Nadiah Bamadhaj, Nasikin Ahmad, Siti Ruliyati, and Viroj Chiamchirawat. &lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:Choreograph_Knowledges.jpg&amp;diff=1051</id>
		<title>File:Choreograph Knowledges.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:Choreograph_Knowledges.jpg&amp;diff=1051"/>
		<updated>2026-02-23T06:31:25Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Choreograph Knowledges, an exhibition by Museum of Contemporary Art Tokyo (MoT), 2025.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=A_roundabout:_Blooming_mementos,_towards_monuments&amp;diff=1050</id>
		<title>A roundabout: Blooming mementos, towards monuments</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=A_roundabout:_Blooming_mementos,_towards_monuments&amp;diff=1050"/>
		<updated>2026-02-20T13:49:23Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The 1955 Asian-African Conference (Bandung Conference) is a deeply rooted myth, planted in fertile ground. Yet without critical thought and conscious effort, it risks becoming mere nostalgia—draped in the language of revolution, internationalism, and solidarity, those grand blockbuster keywords we all strive to achieve anyway. Proudly claimed and remembered as the first gathering of a third of the world’s population, it remains striking that no official group photograph of all the delegates in the main conference hall has ever surfaced—as if an official evidence of their togetherness was never a necessity.&lt;br /&gt;
&lt;br /&gt;
Amid countless candid photographs capturing delegates in moments of camaraderie, floral arrangements appear time and again, quietly bearing witness to the spectacle. One particularly curious image lingers: a pillar, crowned with an elaborate floral display, standing on a plinth that mimics the hall’s architecture. Someone—or perhaps an entire department—must have carefully planned and placed these flowers. But who? Why? And for what purpose? As these questions haunt us, history keeps moving, unavoidably taking us along.&lt;br /&gt;
&lt;br /&gt;
Suspicious of round tables, uneasy in roundabouts, wary of mainstream narratives and ideological gimmicks, this showcase offers a pause—a moment to slow down and reconsider our surroundings, through what remains, what has been exaggerated or erased, and what is yet to come. Like flowers dulled by passing traffic or statues standing silently, holding more knowledge than any passerby, we revisit histories that bloomed or were uprooted, cemented into place or violently erased. On this side of the planet, it was never cold to begin with…&lt;br /&gt;
&lt;br /&gt;
== Exhibition ==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
== Publication ==&lt;br /&gt;
Lorem ipsum.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=A_roundabout:_Blooming_mementos,_towards_monuments&amp;diff=1049</id>
		<title>A roundabout: Blooming mementos, towards monuments</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=A_roundabout:_Blooming_mementos,_towards_monuments&amp;diff=1049"/>
		<updated>2026-02-20T13:48:32Z</updated>

		<summary type="html">&lt;p&gt;R Intan: Created page with &amp;quot;The 1955 Asian-African Conference (Bandung Conference) is a deeply rooted myth, planted in fertile ground. Yet without critical thought and conscious effort, it risks becoming mere nostalgia—draped in the language of revolution, internationalism, and solidarity, those grand blockbuster keywords we all strive to achieve anyway. Proudly claimed and remembered as the first gathering of a third of the world’s population, it remains striking that no official group photogr...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;The 1955 Asian-African Conference (Bandung Conference) is a deeply rooted myth, planted in fertile ground. Yet without critical thought and conscious effort, it risks becoming mere nostalgia—draped in the language of revolution, internationalism, and solidarity, those grand blockbuster keywords we all strive to achieve anyway. Proudly claimed and remembered as the first gathering of a third of the world’s population, it remains striking that no official group photograph of all the delegates in the main conference hall has ever surfaced—as if an official evidence of their togetherness was never a necessity.&lt;br /&gt;
&lt;br /&gt;
Amid countless candid photographs capturing delegates in moments of camaraderie, floral arrangements appear time and again, quietly bearing witness to the spectacle. One particularly curious image lingers: a pillar, crowned with an elaborate floral display, standing on a plinth that mimics the hall’s architecture. Someone—or perhaps an entire department—must have carefully planned and placed these flowers. But who? Why? And for what purpose? As these questions haunt us, history keeps moving, unavoidably taking us along.&lt;br /&gt;
&lt;br /&gt;
Suspicious of round tables, uneasy in roundabouts, wary of mainstream narratives and ideological gimmicks, this showcase offers a pause—a moment to slow down and reconsider our surroundings, through what remains, what has been exaggerated or erased, and what is yet to come. Like flowers dulled by passing traffic or statues standing silently, holding more knowledge than any passerby, we revisit histories that bloomed or were uprooted, cemented into place or violently erased. On this side of the planet, it was never cold to begin with…&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1048</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1048"/>
		<updated>2026-02-20T13:47:50Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* A roundabout: Blooming mementos, towards monuments */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&#039;&#039;&#039;A roundabout: Blooming mementos, towards monuments&#039;&#039;&#039; is a research showcase by Hyphen—([[Andri Setiawan]], [[Grace Samboh]], [[Rachel K. Surijata]]), commissioned by Jim Thompson Art Center for &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;. Showcasing works of Arie Syarifudin, Basoeki Abdullah, chitarum, Edhi Sunarso, Kustiyah, Nadiah Bamadhaj, Nasikin Ahmad, Siti Ruliyati, and Viroj Chiamchirawat. &lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1047</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1047"/>
		<updated>2026-02-20T13:02:45Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* A roundabout: blooming mementos, towards monuments */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&#039;&#039;&#039;A roundabout: Blooming mementos, towards monuments&#039;&#039;&#039; is a research showcase by Hyphen—([[Andri Setiawan]], [[Grace Samboh]], [[Rachel K. Surijata]]), commissioned by Jim Thompson Art Center for The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe. Showcasing works of Arie Syarifudin, Basoeki Abdullah, chitarum, Edhi Sunarso, Kustiyah, Nadiah Bamadhaj, Nasikin Ahmad, Siti Ruliyati, and Viroj Chiamchirawat. &lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1046</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1046"/>
		<updated>2026-02-20T12:51:54Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* A roundabout: blooming mementos, towards monuments */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
[[File:Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg|thumb|&#039;&#039;&#039;A roundabout: Blooming mementos, towards monument&#039;&#039;&#039;, a research showcase as part of &#039;&#039;The Shattered Worlds: Micro narratives from the Ho Chi Minh Trail to the Great Steppe&#039;&#039;, an exhibition at Jim Thompson Art Center &amp;amp; Bangkok Art and Culture Center, 3 April–7 July 2025. Courtesy of Jukkrit Hanpipatpanich.]]&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:Eagle_%26_Bear_Exhibition_in_Bangkok,_photo_by_Jukkrit_Hanpipatpanich.jpg&amp;diff=1045</id>
		<title>File:Eagle &amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:Eagle_%26_Bear_Exhibition_in_Bangkok,_photo_by_Jukkrit_Hanpipatpanich.jpg&amp;diff=1045"/>
		<updated>2026-02-20T12:13:00Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Eagle &amp;amp; Bear Exhibition in Bangkok, photo by Jukkrit Hanpipatpanich.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1044</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=1044"/>
		<updated>2026-02-20T12:00:40Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Simposium khatulistiwa (2010-2018) */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
&#039;&#039;&#039;The&#039;&#039;&#039; &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rachel_K._Surijata&amp;diff=987</id>
		<title>Rachel K. Surijata</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rachel_K._Surijata&amp;diff=987"/>
		<updated>2026-02-06T11:41:10Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Rachel Katherina Surijata.jpg|left|thumb|500x500px]]&lt;br /&gt;
[[Rachel_K._Surijata|RACHEL K. SURIJATA]] (b. 1997, Jakarta) believes that liking cute things doesn’t make her shallow. She is currently learning to write whilst doing managerial, coordination, and curatorial work. Having the nose for navigating various archival sources, she enjoys cataloging archives and doing research with her friends at Hyphen—, especially through karaoke as well as barbecue. She completed her BA in Anthropology and Media from Goldsmiths, University of London in 2019 and currently lives and works in Yogyakarta, Indonesia.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:Rachel_Katherina_Surijata.jpg&amp;diff=986</id>
		<title>File:Rachel Katherina Surijata.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:Rachel_Katherina_Surijata.jpg&amp;diff=986"/>
		<updated>2026-02-06T11:40:27Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Rachel K. Surijata&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Akmalia_Rizqita_%E2%80%9CChita%E2%80%9D&amp;diff=985</id>
		<title>Akmalia Rizqita “Chita”</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Akmalia_Rizqita_%E2%80%9CChita%E2%80%9D&amp;diff=985"/>
		<updated>2026-02-06T11:39:40Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Akmalia Rizqita &amp;quot;Chita&amp;quot;.jpg|left|thumb|500x500px]]&lt;br /&gt;
&#039;&#039;&#039;AKMALIA RIZQITA&#039;&#039;&#039; (b. 1996, Jakarta) or better known as ‘Chita’, treats her everyday work in organizing, writing, interpreting, and interlocuting in the arts as a conscious stance, while working toward better rights and working conditions for herself and her peers. She was gallery manager at RUBANAH Underground Hub (2018–2023), a member of the curatorial team of “Jakarta Biennale 2021: ESOK”, and currently pursues her curiosity with the research group Hyphen—.&lt;br /&gt;
&lt;br /&gt;
Among her ongoing research projects with Hyphen— are “Proses adalah ketika kita” (Process is when we.), towards Danarto’s biographical publication with Danarto dkk and Hyphen—, which one of its iteration was exhibited in the 17th Istanbul Biennale, and “As if there is no sun”, towards a biography and retrospective of Kustiyah alongside Sriyani, Kartika, and Siti Ruliyati, which was presented at the 58th Carnegie International, Carnegie Museum of Art, Pittsburgh.&lt;br /&gt;
&lt;br /&gt;
In a different vein, she draws comics under the pen name [https://www.instagram.com/chitarum &#039;&#039;&#039;chitarum&#039;&#039;&#039;], a practice that complements her day to day life as an art worker through personal reflection and visual storytelling.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:Akmalia_Rizqita_%22Chita%22.jpg&amp;diff=984</id>
		<title>File:Akmalia Rizqita &quot;Chita&quot;.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:Akmalia_Rizqita_%22Chita%22.jpg&amp;diff=984"/>
		<updated>2026-02-06T11:38:44Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Chita&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Proses_adalah_ketika_kita._(Process_is_when_we.)&amp;diff=983</id>
		<title>Proses adalah ketika kita. (Process is when we.)</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Proses_adalah_ketika_kita._(Process_is_when_we.)&amp;diff=983"/>
		<updated>2026-02-06T11:27:55Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Publication */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==About the research==&lt;br /&gt;
[[File:Danarto proses, proses, proses.png|500px|right|thumb|The title of a script written by Danarto on 23 November 1982 for a literary event organized by the Jakarta Arts Council on 6, 7, 8 December 1982 at Taman Ismail Marzuki.]]&lt;br /&gt;
&lt;br /&gt;
In November 1982, Danarto wrote what would today be called his &#039;artist statement&#039;. The title is “Process, process, process, process, process, process, process, process,” that ends with a comma, repeated like a mantra dozens of times, in a statement that ends with a decisively unfinished sentence: “Process is when we.” referring to his view about the then national political situation that had been polarized for decades, even to this day. Widely acknowledged as a pivotal figure on the Indonesian literary scene, Danarto was not only a writer and poet. He is one of those rare artists who did everything and did it all well. He would perform his poetry, write and direct plays, deliver monologues, paint and make installations, design posters and interiors, draw illustrations for children’s and high-brow cultural publications, build sets for films and theatre and write critical reviews, while teaching at an art school, offering weekly satirical social, political commentary, and an Islamic lifestyle column. We would not be surprised to uncover more. &lt;br /&gt;
&lt;br /&gt;
He was born on 27 June 1940 in Sragen, Central Java and died in Jakarta in 2018. By the age of 19, he had made illustrations for children’s magazines and co-founded &#039;&#039;Sanggarbambu&#039;&#039; (Bamboo Monastery, est. 1959), a group of purportedly apolitical painters whose shared studio and gallery space fast became a hub for artists from right across the spectrum of music, theatre and literature. In the early sixties, as in many new nations at the time, the schism between the Indonesian ‘left’ (be it socialist, communist, or bottom-up citizens’ initiatives) and the various right-wing movements was acute, polarising not only national politics but ordinary people too. &#039;&#039;Sanggarbambu&#039;&#039; was a conscious attempt to offer a third way amid these tensions, a dissolutive, non-binary proposition. &lt;br /&gt;
&lt;br /&gt;
This was an era of the new, of many new initiatives happening in different places simultaneously, often without immediate connections or relationships. Everything was new, or being renewed. The sixties and seventies are broadly considered the peak of vanguardism in Indonesia, in the arts, culture, and national development, as in many other post-colonial nations. Danarto’s artistic practice began in the midst of that ferment. Everything he and his friends did was new to them, and to those around them. It didn’t matter if someone elsewhere had done it or not—experiments in concretism amid the rapid growth of recording technologies, for example, or explorations of subjectivity by way of audience participation in art happenings. What mattered was to reflect critically the social and political environment that was taking a repressive and militaristic turn, toward an extractive neo-colonialism, some would say. Despite the cosmopolitan aspirations of many newly independent nations, their governments were often susceptible to a simplistic, capitalist American dream. Soeharto’s authoritarian New Order regime, like many new states, subscribed to that dream and was indeed supported by the U.S. government. A genocidal purge of alleged ‘communists’ and ‘Islamic extremists’ started in 1965, and the ‘Jakarta Operation’ (or ‘Jakarta is Coming’) became the U.S.A. &#039;s model campaign for obliterating communism in Latin America. Since then—even after the ‘Reformation’ that toppled the dictatorial president in 1998—that polarization has endured, deeply ingrained in Indonesian political life. &lt;br /&gt;
&lt;br /&gt;
Between 1964 and 1967, Danarto slowly moved from Yogyakarta to the national capital, Jakarta. Before settling, he sojourned in several towns along the northern coast of Java, a journey he took so he could experience &#039;&#039;shalat&#039;&#039; (prayer) in the region’s various mosques. This was when he converted to Islam, a decision intended to bring him closer to the majority of the country’s population. By the late seventies, he had begun to reflect on this transitional moment and the period of his conversion. In the early eighties, he won a prestigious literature award from Jakarta’s oldest government-funded arts institution, Taman Ismail Marzuki, for a compilation of unorthodox short stories entitled &#039;&#039;Adam Ma’rifat&#039;&#039; (Jakarta: Balai Pustaka, 1982), which was labelled magical realist, as well as mystic and Sufistic. Soon after, he published his pilgrimage memoir &#039;&#039;Orang Jawa Naik Haji&#039;&#039; (Jakarta: Grafiti Pers, 1984) and started contributing regular columns to Islamic leaning newspapers (such as &#039;&#039;Republika&#039;&#039;) and magazines (e.g., &#039;&#039;Ulumul Quran&#039;&#039;). Despite all this activity, he was never part of the newly coined discourse of &#039;&#039;Seni Rupa Modern Islam&#039;&#039; (Islamic [Modern] Fine Art), nor of exhibitions or discussions on that topic. Reflecting on this, he lightly commented, “God, is all around, in all that exists, be it the rights or the wrongs, in all the living and dead beings. My friends who grew up in Islamic boarding schools are far more tense than me. [For them,] it seems impossible for God and all the majestic beings to be a part of our life as humans.” Indeed, Danarto truly believed that all beings, celestial or worldly, co-exist—God included. So there was no need to treat any of them as more special than the others.&lt;br /&gt;
&lt;br /&gt;
==Danarto dkk.==&lt;br /&gt;
Groundwork research on Danarto is not only tempting but very necessary. Even our cultural history is still polarized between left and right, right and wrong, the good and the bad. Such limited, singular narratives of the past are numbing, deafening and blinding us, in Indonesia and everywhere on this planet. Danarto dkk is a space for us to develop a third, fourth, or fifth option—new perspectives, new stances, new associations and histories. The research began with collecting Danarto’s documents, photos, interviews, ephemera, etc in 2016.&lt;br /&gt;
&lt;br /&gt;
Rather than simply exhibiting our findings and archival material, we want to invite other interested participants to join this process and our conversation. We will not limit ourselves to a presentation of Danarto’s art works and archives, but rather, departing from his life and practice, set a stage on which these third, fourth, and fifth options can be explored. Our research and our various forms of making will be shared publicly—not just the&lt;br /&gt;
results, but the process. We want this to be open-ended, and not ours alone.&lt;br /&gt;
&lt;br /&gt;
Along the way, we will remain open to any form which might expand the conversation, including concerts, assemblies, or reading groups, as well as an archival exhibition. Together with you, we want to sustain this process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process,&lt;br /&gt;
process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process,&lt;br /&gt;
&lt;br /&gt;
[[File:Danarto dkk at JILF2022.jpeg|500px|right|thumb|Danarto dkk (Danarto and friends) at Jakarta International Literary Festival in 2022.]]&lt;br /&gt;
&lt;br /&gt;
===The members of Danarto dkk.===&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Akmalia Rizqita&#039;&#039;&#039; (b. Jakarta, 1996) currently works as the project manager of Rubanah Underground Hub, Jakarta, Indonesia. Better known as ‘Chita’, she’s been actively involved in the local art scene by working part time in various art spaces and participated in a number of art projects since her college days in Bandung. Those experiences led her to further interest in arts management, not only as a profession but also a cultural practice. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Anissa Rahadiningtyas&#039;&#039;&#039; (b. Jakarta, 1986) is a PhD candidate in the History of Art and Visual Studies Department at Cornell University. Her primary research area is the history of modern and contemporary art in Indonesia. She is a 2019 fellow at Cornell Digital Collections in Arts and Sciences and a part-time Assistant Curator of Asian Art at the Herbert F. Johnson Museum. She has also worked as an independent curator since 2008. Her interests include postcolonial theory, ocean studies, comparative modernisms, and Islamic studies. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Arie Syarifuddin&#039;&#039;&#039; (b. 1985, Majalengka) is also known as Alghorie. Affiliated as an artist, curator, cultural producer, designer, and director of artist in residency department to the artist initiative; Jatiwangi Art Factory in the village of Jatiwangi in West Java, which is Indonesia’s biggest roof-tile manufacturing centre. Established in 2005, Jatiwangi art Factory (JaF) is a community that embraces contemporary arts and cultural practices as parts of the local life discourse in a rural area. Redesigning; hacking; giving values and dignity to the ordinary things; negotiation between fiction, dreams, reality, everyday life; and the intersection of historical reading is the most inclination of Arie’s works.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Grace Samboh&#039;&#039;&#039; (b. Jakarta, 1984) cannot stay put, so she works either in Yogyakarta, Jakarta, Jatiwangi, or Medan. Due to questioning too many things at once, she does curatorial work as well as groundwork research. She is interested in unravelling how social realities, relationships, and the past formulate in various contemporary practices. She is undertaking Kajian Seni dan Masyarakat (Art and Society Studies), a doctoral program at Sanata Dharma University, Yogyakarta.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;HS Hairus Salim&#039;&#039;&#039; (b. Tabalong, 1969) is a writer, research consultant, and executive director of Yayasan LKiS (Lembaga Kajian Islam dan Sosial), Yogyakarta. Primarily writes about religious matters and culture, he has published several books, includes: Sang Kosmopolit (EA Books, 2020), Tuhan yang Tersembunyi: Renungan dari Balik Aksara (Buku Mojok, 2019). His writing titled “Indonesian Muslims and cultural networks” is featured in Heirs to World Culture: Being Indonesian, 1950-1965 (Brill, 2012). His writings are also featured in a number of media, such as Mojok.co and IBTimes.id. He also manages Gading Publisher and Lumbung Informasi Kebudayaan (LIKE) Indonesia.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Julian Abraham “Togar”&#039;&#039;&#039; (b. Medan, 1987) is an artist, musician and pseudo scientist. Words like generative, manipulating, dematerialization are often used to identify his work. Connecting one thing to another, expressed in complex algorithms, have enabled his experiences in how art, the environment, science and technology relate to one another to provide new tools to educate and engage both the artist and the society. Currently he’s pursuing a two year residency at the Rijksakademie, Amsterdam, Netherland.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Rachel K. Surijata&#039;&#039;&#039; (b. Jakarta, 1997) recently received her BA in Anthropology and Media from the Goldsmiths, University of London, with the thesis “Sound in Museums as Curatorial Practice: Learning about the use of sound in museums from the Van Abbemuseum Choir”. She received the Erasmus Traineeship Grant (2016-2017) for her internship in the EUROPALIA Indonesia Festival (Brussels, Belgium).&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Ratna Mufida&#039;&#039;&#039; (b. 1979, Kediri) is an arts management expert living in Yogyakarta. She is one of the cofounders of Hyphen —. Standing in the management side of the arts demanded her to connect to things, and people, from other fields of discipline. This has shaped her curiosity toward the sociological and historical aspect of Indonesian contemporary art practice. She pursues the paths of her curiosity by doing research and archival works together with Hyphen—.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Sakdiyah Ma’ruf&#039;&#039;&#039; (b. Pekalongan, 1982) is celebrated as Indonesia’s first Muslim female stand-up comic. She uses humour to make sense of her place in a changing Indonesia. Also an activist, she received the Vaclav Havel International Prize for Creative Dissent in 2015 and was recognised as one of BBC’s 100 Women in 2018 and BBC Cultural Frontline’s 12 Artists that Changed the World in 2019. During the pandemic, she wrote and hosted a comedy series entitled SABAN SENIN addressing issues faced by women, creative workers, and workers in general in the pandemic. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Saleh Husein&#039;&#039;&#039; (b. Jeddah, 1982) is an artist and musician who’s based in Jakarta, Indonesia.Throughout his works, Saleh Husein invokes the minds via historical unraveling of things. His family’s history and traces of Arab culture often became the focus on his works. Saleh studied painting at the Faculty of Visual Arts, Jakarta Arts Institute. He is also known as the guitarist in the bands White Shoes &amp;amp; The Couple’s Company and The Adams.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Andri Setiawan&#039;&#039;&#039; (b. 1996, Salatiga) strives to convey that histories, therefore politics, are public and private at the same time. He began writing for his university press and later on became invested in political histories, literature, and arts. Andri doesn&#039;t believe in the horoscope but he is a Gemini. He studied journalism at Satya Wacana Christian University and previously worked at Historia, a popular history magazine. Andri is now living in Yogyakarta and learning about archival work and how to brew good coffee at Hyphen—.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Ruhaeni Intan&#039;&#039;&#039; (b. 1995, Pati) made her debut as a novelist when her first novel, &#039;&#039;Arapaima&#039;&#039;, was published by Buku Mojok in 2019. Besides writing fiction, she also works as a freelance writer, be it as a copywriter, content writer, creative writer—anything that requires thoughts to be put into words. Her second novel, &#039;&#039;Seakan Bisa Dipisahkan&#039;&#039; was published by Kepustakaan Populer Gramedia (KPG) in June, 2025. Currently, she is devoting her curiosity on archival work with Hyphen— while flipping back and forth between fiction and non-fiction that has owned her soul for so long.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;PREVIOUS MEMBER(S)&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Tamarra&#039;&#039;&#039; (b. Tasikmalaya, 1989), is a self-taught performance artist. Last year, Tamarra took up an undergrad in history at Sanata Dharma University, Yogyakarta. Tamarra moved to Yogyakarta in 2008 and worked as a street busker until 2013. In 2006 Tamarra had an interest in joining and working with transgender community, most of them working as buskers and sex workers. In the period of 2011-2013, Tamarra’s works mostly talk about gender and sexuality issues, transgender history in Indonesia, religion, and humanity.&lt;br /&gt;
&lt;br /&gt;
==Taman Bacaan Danarto==&lt;br /&gt;
&#039;&#039;Taman Bacaan Danarto&#039;&#039;/Danarto Reading Park is an archival exhibition that display Danarto dkk.’s modular installation set of archive collections.&lt;br /&gt;
&lt;br /&gt;
==[[Nayamullah]]==&lt;br /&gt;
Nayamullah is a band with no fixed members. An expansion of the Danarto dkk. research that focuses on music, sound, oralities, as well as the practice of listening.&lt;br /&gt;
&lt;br /&gt;
== Loka-Loka ==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
==IQRA==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
==Publication==&lt;br /&gt;
&lt;br /&gt;
* Dari Yerusalem ke Armageddon&lt;br /&gt;
* From Jerusalem to Armageddon&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Nayamullah&amp;diff=982</id>
		<title>Nayamullah</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Nayamullah&amp;diff=982"/>
		<updated>2026-02-06T11:26:34Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;In 2021, Saleh Husein and Julian Abraham ‘Togar’ formed a band called Nayamullah, inspired by Danarto&#039;s &#039;&#039;Teater Tanpa Penonton&#039;&#039; (Theater Without Audience). Without fixed membership or defined roles, the band creates ‘concrete’ music using various instruments and recorded sources; members of the public and other musicians may participate, spontaneously or by invitation.&lt;br /&gt;
===Nayamullah station===&lt;br /&gt;
Nayamullah station is a radio without network. Rooted in Danarto dkk. research, broadcasted in collaborations with online radio stations.&lt;br /&gt;
===Teman tapi tandang===&lt;br /&gt;
A jamming station, rooted in Nayamullah.&lt;br /&gt;
===Undang-undang===&lt;br /&gt;
A concert by Nayamullah.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Proses_adalah_ketika_kita._(Process_is_when_we.)&amp;diff=981</id>
		<title>Proses adalah ketika kita. (Process is when we.)</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Proses_adalah_ketika_kita._(Process_is_when_we.)&amp;diff=981"/>
		<updated>2026-02-06T11:26:00Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Nayamullah */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==About the research==&lt;br /&gt;
[[File:Danarto proses, proses, proses.png|500px|right|thumb|The title of a script written by Danarto on 23 November 1982 for a literary event organized by the Jakarta Arts Council on 6, 7, 8 December 1982 at Taman Ismail Marzuki.]]&lt;br /&gt;
&lt;br /&gt;
In November 1982, Danarto wrote what would today be called his &#039;artist statement&#039;. The title is “Process, process, process, process, process, process, process, process,” that ends with a comma, repeated like a mantra dozens of times, in a statement that ends with a decisively unfinished sentence: “Process is when we.” referring to his view about the then national political situation that had been polarized for decades, even to this day. Widely acknowledged as a pivotal figure on the Indonesian literary scene, Danarto was not only a writer and poet. He is one of those rare artists who did everything and did it all well. He would perform his poetry, write and direct plays, deliver monologues, paint and make installations, design posters and interiors, draw illustrations for children’s and high-brow cultural publications, build sets for films and theatre and write critical reviews, while teaching at an art school, offering weekly satirical social, political commentary, and an Islamic lifestyle column. We would not be surprised to uncover more. &lt;br /&gt;
&lt;br /&gt;
He was born on 27 June 1940 in Sragen, Central Java and died in Jakarta in 2018. By the age of 19, he had made illustrations for children’s magazines and co-founded &#039;&#039;Sanggarbambu&#039;&#039; (Bamboo Monastery, est. 1959), a group of purportedly apolitical painters whose shared studio and gallery space fast became a hub for artists from right across the spectrum of music, theatre and literature. In the early sixties, as in many new nations at the time, the schism between the Indonesian ‘left’ (be it socialist, communist, or bottom-up citizens’ initiatives) and the various right-wing movements was acute, polarising not only national politics but ordinary people too. &#039;&#039;Sanggarbambu&#039;&#039; was a conscious attempt to offer a third way amid these tensions, a dissolutive, non-binary proposition. &lt;br /&gt;
&lt;br /&gt;
This was an era of the new, of many new initiatives happening in different places simultaneously, often without immediate connections or relationships. Everything was new, or being renewed. The sixties and seventies are broadly considered the peak of vanguardism in Indonesia, in the arts, culture, and national development, as in many other post-colonial nations. Danarto’s artistic practice began in the midst of that ferment. Everything he and his friends did was new to them, and to those around them. It didn’t matter if someone elsewhere had done it or not—experiments in concretism amid the rapid growth of recording technologies, for example, or explorations of subjectivity by way of audience participation in art happenings. What mattered was to reflect critically the social and political environment that was taking a repressive and militaristic turn, toward an extractive neo-colonialism, some would say. Despite the cosmopolitan aspirations of many newly independent nations, their governments were often susceptible to a simplistic, capitalist American dream. Soeharto’s authoritarian New Order regime, like many new states, subscribed to that dream and was indeed supported by the U.S. government. A genocidal purge of alleged ‘communists’ and ‘Islamic extremists’ started in 1965, and the ‘Jakarta Operation’ (or ‘Jakarta is Coming’) became the U.S.A. &#039;s model campaign for obliterating communism in Latin America. Since then—even after the ‘Reformation’ that toppled the dictatorial president in 1998—that polarization has endured, deeply ingrained in Indonesian political life. &lt;br /&gt;
&lt;br /&gt;
Between 1964 and 1967, Danarto slowly moved from Yogyakarta to the national capital, Jakarta. Before settling, he sojourned in several towns along the northern coast of Java, a journey he took so he could experience &#039;&#039;shalat&#039;&#039; (prayer) in the region’s various mosques. This was when he converted to Islam, a decision intended to bring him closer to the majority of the country’s population. By the late seventies, he had begun to reflect on this transitional moment and the period of his conversion. In the early eighties, he won a prestigious literature award from Jakarta’s oldest government-funded arts institution, Taman Ismail Marzuki, for a compilation of unorthodox short stories entitled &#039;&#039;Adam Ma’rifat&#039;&#039; (Jakarta: Balai Pustaka, 1982), which was labelled magical realist, as well as mystic and Sufistic. Soon after, he published his pilgrimage memoir &#039;&#039;Orang Jawa Naik Haji&#039;&#039; (Jakarta: Grafiti Pers, 1984) and started contributing regular columns to Islamic leaning newspapers (such as &#039;&#039;Republika&#039;&#039;) and magazines (e.g., &#039;&#039;Ulumul Quran&#039;&#039;). Despite all this activity, he was never part of the newly coined discourse of &#039;&#039;Seni Rupa Modern Islam&#039;&#039; (Islamic [Modern] Fine Art), nor of exhibitions or discussions on that topic. Reflecting on this, he lightly commented, “God, is all around, in all that exists, be it the rights or the wrongs, in all the living and dead beings. My friends who grew up in Islamic boarding schools are far more tense than me. [For them,] it seems impossible for God and all the majestic beings to be a part of our life as humans.” Indeed, Danarto truly believed that all beings, celestial or worldly, co-exist—God included. So there was no need to treat any of them as more special than the others.&lt;br /&gt;
&lt;br /&gt;
==Danarto dkk.==&lt;br /&gt;
Groundwork research on Danarto is not only tempting but very necessary. Even our cultural history is still polarized between left and right, right and wrong, the good and the bad. Such limited, singular narratives of the past are numbing, deafening and blinding us, in Indonesia and everywhere on this planet. Danarto dkk is a space for us to develop a third, fourth, or fifth option—new perspectives, new stances, new associations and histories. The research began with collecting Danarto’s documents, photos, interviews, ephemera, etc in 2016.&lt;br /&gt;
&lt;br /&gt;
Rather than simply exhibiting our findings and archival material, we want to invite other interested participants to join this process and our conversation. We will not limit ourselves to a presentation of Danarto’s art works and archives, but rather, departing from his life and practice, set a stage on which these third, fourth, and fifth options can be explored. Our research and our various forms of making will be shared publicly—not just the&lt;br /&gt;
results, but the process. We want this to be open-ended, and not ours alone.&lt;br /&gt;
&lt;br /&gt;
Along the way, we will remain open to any form which might expand the conversation, including concerts, assemblies, or reading groups, as well as an archival exhibition. Together with you, we want to sustain this process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process,&lt;br /&gt;
process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process,&lt;br /&gt;
&lt;br /&gt;
[[File:Danarto dkk at JILF2022.jpeg|500px|right|thumb|Danarto dkk (Danarto and friends) at Jakarta International Literary Festival in 2022.]]&lt;br /&gt;
&lt;br /&gt;
===The members of Danarto dkk.===&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Akmalia Rizqita&#039;&#039;&#039; (b. Jakarta, 1996) currently works as the project manager of Rubanah Underground Hub, Jakarta, Indonesia. Better known as ‘Chita’, she’s been actively involved in the local art scene by working part time in various art spaces and participated in a number of art projects since her college days in Bandung. Those experiences led her to further interest in arts management, not only as a profession but also a cultural practice. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Anissa Rahadiningtyas&#039;&#039;&#039; (b. Jakarta, 1986) is a PhD candidate in the History of Art and Visual Studies Department at Cornell University. Her primary research area is the history of modern and contemporary art in Indonesia. She is a 2019 fellow at Cornell Digital Collections in Arts and Sciences and a part-time Assistant Curator of Asian Art at the Herbert F. Johnson Museum. She has also worked as an independent curator since 2008. Her interests include postcolonial theory, ocean studies, comparative modernisms, and Islamic studies. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Arie Syarifuddin&#039;&#039;&#039; (b. 1985, Majalengka) is also known as Alghorie. Affiliated as an artist, curator, cultural producer, designer, and director of artist in residency department to the artist initiative; Jatiwangi Art Factory in the village of Jatiwangi in West Java, which is Indonesia’s biggest roof-tile manufacturing centre. Established in 2005, Jatiwangi art Factory (JaF) is a community that embraces contemporary arts and cultural practices as parts of the local life discourse in a rural area. Redesigning; hacking; giving values and dignity to the ordinary things; negotiation between fiction, dreams, reality, everyday life; and the intersection of historical reading is the most inclination of Arie’s works.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Grace Samboh&#039;&#039;&#039; (b. Jakarta, 1984) cannot stay put, so she works either in Yogyakarta, Jakarta, Jatiwangi, or Medan. Due to questioning too many things at once, she does curatorial work as well as groundwork research. She is interested in unravelling how social realities, relationships, and the past formulate in various contemporary practices. She is undertaking Kajian Seni dan Masyarakat (Art and Society Studies), a doctoral program at Sanata Dharma University, Yogyakarta.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;HS Hairus Salim&#039;&#039;&#039; (b. Tabalong, 1969) is a writer, research consultant, and executive director of Yayasan LKiS (Lembaga Kajian Islam dan Sosial), Yogyakarta. Primarily writes about religious matters and culture, he has published several books, includes: Sang Kosmopolit (EA Books, 2020), Tuhan yang Tersembunyi: Renungan dari Balik Aksara (Buku Mojok, 2019). His writing titled “Indonesian Muslims and cultural networks” is featured in Heirs to World Culture: Being Indonesian, 1950-1965 (Brill, 2012). His writings are also featured in a number of media, such as Mojok.co and IBTimes.id. He also manages Gading Publisher and Lumbung Informasi Kebudayaan (LIKE) Indonesia.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Julian Abraham “Togar”&#039;&#039;&#039; (b. Medan, 1987) is an artist, musician and pseudo scientist. Words like generative, manipulating, dematerialization are often used to identify his work. Connecting one thing to another, expressed in complex algorithms, have enabled his experiences in how art, the environment, science and technology relate to one another to provide new tools to educate and engage both the artist and the society. Currently he’s pursuing a two year residency at the Rijksakademie, Amsterdam, Netherland.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Rachel K. Surijata&#039;&#039;&#039; (b. Jakarta, 1997) recently received her BA in Anthropology and Media from the Goldsmiths, University of London, with the thesis “Sound in Museums as Curatorial Practice: Learning about the use of sound in museums from the Van Abbemuseum Choir”. She received the Erasmus Traineeship Grant (2016-2017) for her internship in the EUROPALIA Indonesia Festival (Brussels, Belgium).&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Ratna Mufida&#039;&#039;&#039; (b. 1979, Kediri) is an arts management expert living in Yogyakarta. She is one of the cofounders of Hyphen —. Standing in the management side of the arts demanded her to connect to things, and people, from other fields of discipline. This has shaped her curiosity toward the sociological and historical aspect of Indonesian contemporary art practice. She pursues the paths of her curiosity by doing research and archival works together with Hyphen—.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Sakdiyah Ma’ruf&#039;&#039;&#039; (b. Pekalongan, 1982) is celebrated as Indonesia’s first Muslim female stand-up comic. She uses humour to make sense of her place in a changing Indonesia. Also an activist, she received the Vaclav Havel International Prize for Creative Dissent in 2015 and was recognised as one of BBC’s 100 Women in 2018 and BBC Cultural Frontline’s 12 Artists that Changed the World in 2019. During the pandemic, she wrote and hosted a comedy series entitled SABAN SENIN addressing issues faced by women, creative workers, and workers in general in the pandemic. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Saleh Husein&#039;&#039;&#039; (b. Jeddah, 1982) is an artist and musician who’s based in Jakarta, Indonesia.Throughout his works, Saleh Husein invokes the minds via historical unraveling of things. His family’s history and traces of Arab culture often became the focus on his works. Saleh studied painting at the Faculty of Visual Arts, Jakarta Arts Institute. He is also known as the guitarist in the bands White Shoes &amp;amp; The Couple’s Company and The Adams.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Andri Setiawan&#039;&#039;&#039; (b. 1996, Salatiga) strives to convey that histories, therefore politics, are public and private at the same time. He began writing for his university press and later on became invested in political histories, literature, and arts. Andri doesn&#039;t believe in the horoscope but he is a Gemini. He studied journalism at Satya Wacana Christian University and previously worked at Historia, a popular history magazine. Andri is now living in Yogyakarta and learning about archival work and how to brew good coffee at Hyphen—.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Ruhaeni Intan&#039;&#039;&#039; (b. 1995, Pati) made her debut as a novelist when her first novel, &#039;&#039;Arapaima&#039;&#039;, was published by Buku Mojok in 2019. Besides writing fiction, she also works as a freelance writer, be it as a copywriter, content writer, creative writer—anything that requires thoughts to be put into words. Her second novel, &#039;&#039;Seakan Bisa Dipisahkan&#039;&#039; was published by Kepustakaan Populer Gramedia (KPG) in June, 2025. Currently, she is devoting her curiosity on archival work with Hyphen— while flipping back and forth between fiction and non-fiction that has owned her soul for so long.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;PREVIOUS MEMBER(S)&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Tamarra&#039;&#039;&#039; (b. Tasikmalaya, 1989), is a self-taught performance artist. Last year, Tamarra took up an undergrad in history at Sanata Dharma University, Yogyakarta. Tamarra moved to Yogyakarta in 2008 and worked as a street busker until 2013. In 2006 Tamarra had an interest in joining and working with transgender community, most of them working as buskers and sex workers. In the period of 2011-2013, Tamarra’s works mostly talk about gender and sexuality issues, transgender history in Indonesia, religion, and humanity.&lt;br /&gt;
&lt;br /&gt;
==Taman Bacaan Danarto==&lt;br /&gt;
&#039;&#039;Taman Bacaan Danarto&#039;&#039;/Danarto Reading Park is an archival exhibition that display Danarto dkk.’s modular installation set of archive collections.&lt;br /&gt;
&lt;br /&gt;
==[[Nayamullah]]==&lt;br /&gt;
Nayamullah is a band with no fixed members. An expansion of the Danarto dkk. research that focuses on music, sound, oralities, as well as the practice of listening.&lt;br /&gt;
&lt;br /&gt;
== Loka-Loka ==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
==IQRA==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
==Publication==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
===Dari Yerusalem ke Armageddon===&lt;br /&gt;
&lt;br /&gt;
===From Jerusalem to Armageddon===&lt;br /&gt;
&lt;br /&gt;
===Monograf Danarto===&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Proses_adalah_ketika_kita._(Process_is_when_we.)&amp;diff=980</id>
		<title>Proses adalah ketika kita. (Process is when we.)</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Proses_adalah_ketika_kita._(Process_is_when_we.)&amp;diff=980"/>
		<updated>2026-02-06T11:25:47Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Nayamullah */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;==About the research==&lt;br /&gt;
[[File:Danarto proses, proses, proses.png|500px|right|thumb|The title of a script written by Danarto on 23 November 1982 for a literary event organized by the Jakarta Arts Council on 6, 7, 8 December 1982 at Taman Ismail Marzuki.]]&lt;br /&gt;
&lt;br /&gt;
In November 1982, Danarto wrote what would today be called his &#039;artist statement&#039;. The title is “Process, process, process, process, process, process, process, process,” that ends with a comma, repeated like a mantra dozens of times, in a statement that ends with a decisively unfinished sentence: “Process is when we.” referring to his view about the then national political situation that had been polarized for decades, even to this day. Widely acknowledged as a pivotal figure on the Indonesian literary scene, Danarto was not only a writer and poet. He is one of those rare artists who did everything and did it all well. He would perform his poetry, write and direct plays, deliver monologues, paint and make installations, design posters and interiors, draw illustrations for children’s and high-brow cultural publications, build sets for films and theatre and write critical reviews, while teaching at an art school, offering weekly satirical social, political commentary, and an Islamic lifestyle column. We would not be surprised to uncover more. &lt;br /&gt;
&lt;br /&gt;
He was born on 27 June 1940 in Sragen, Central Java and died in Jakarta in 2018. By the age of 19, he had made illustrations for children’s magazines and co-founded &#039;&#039;Sanggarbambu&#039;&#039; (Bamboo Monastery, est. 1959), a group of purportedly apolitical painters whose shared studio and gallery space fast became a hub for artists from right across the spectrum of music, theatre and literature. In the early sixties, as in many new nations at the time, the schism between the Indonesian ‘left’ (be it socialist, communist, or bottom-up citizens’ initiatives) and the various right-wing movements was acute, polarising not only national politics but ordinary people too. &#039;&#039;Sanggarbambu&#039;&#039; was a conscious attempt to offer a third way amid these tensions, a dissolutive, non-binary proposition. &lt;br /&gt;
&lt;br /&gt;
This was an era of the new, of many new initiatives happening in different places simultaneously, often without immediate connections or relationships. Everything was new, or being renewed. The sixties and seventies are broadly considered the peak of vanguardism in Indonesia, in the arts, culture, and national development, as in many other post-colonial nations. Danarto’s artistic practice began in the midst of that ferment. Everything he and his friends did was new to them, and to those around them. It didn’t matter if someone elsewhere had done it or not—experiments in concretism amid the rapid growth of recording technologies, for example, or explorations of subjectivity by way of audience participation in art happenings. What mattered was to reflect critically the social and political environment that was taking a repressive and militaristic turn, toward an extractive neo-colonialism, some would say. Despite the cosmopolitan aspirations of many newly independent nations, their governments were often susceptible to a simplistic, capitalist American dream. Soeharto’s authoritarian New Order regime, like many new states, subscribed to that dream and was indeed supported by the U.S. government. A genocidal purge of alleged ‘communists’ and ‘Islamic extremists’ started in 1965, and the ‘Jakarta Operation’ (or ‘Jakarta is Coming’) became the U.S.A. &#039;s model campaign for obliterating communism in Latin America. Since then—even after the ‘Reformation’ that toppled the dictatorial president in 1998—that polarization has endured, deeply ingrained in Indonesian political life. &lt;br /&gt;
&lt;br /&gt;
Between 1964 and 1967, Danarto slowly moved from Yogyakarta to the national capital, Jakarta. Before settling, he sojourned in several towns along the northern coast of Java, a journey he took so he could experience &#039;&#039;shalat&#039;&#039; (prayer) in the region’s various mosques. This was when he converted to Islam, a decision intended to bring him closer to the majority of the country’s population. By the late seventies, he had begun to reflect on this transitional moment and the period of his conversion. In the early eighties, he won a prestigious literature award from Jakarta’s oldest government-funded arts institution, Taman Ismail Marzuki, for a compilation of unorthodox short stories entitled &#039;&#039;Adam Ma’rifat&#039;&#039; (Jakarta: Balai Pustaka, 1982), which was labelled magical realist, as well as mystic and Sufistic. Soon after, he published his pilgrimage memoir &#039;&#039;Orang Jawa Naik Haji&#039;&#039; (Jakarta: Grafiti Pers, 1984) and started contributing regular columns to Islamic leaning newspapers (such as &#039;&#039;Republika&#039;&#039;) and magazines (e.g., &#039;&#039;Ulumul Quran&#039;&#039;). Despite all this activity, he was never part of the newly coined discourse of &#039;&#039;Seni Rupa Modern Islam&#039;&#039; (Islamic [Modern] Fine Art), nor of exhibitions or discussions on that topic. Reflecting on this, he lightly commented, “God, is all around, in all that exists, be it the rights or the wrongs, in all the living and dead beings. My friends who grew up in Islamic boarding schools are far more tense than me. [For them,] it seems impossible for God and all the majestic beings to be a part of our life as humans.” Indeed, Danarto truly believed that all beings, celestial or worldly, co-exist—God included. So there was no need to treat any of them as more special than the others.&lt;br /&gt;
&lt;br /&gt;
==Danarto dkk.==&lt;br /&gt;
Groundwork research on Danarto is not only tempting but very necessary. Even our cultural history is still polarized between left and right, right and wrong, the good and the bad. Such limited, singular narratives of the past are numbing, deafening and blinding us, in Indonesia and everywhere on this planet. Danarto dkk is a space for us to develop a third, fourth, or fifth option—new perspectives, new stances, new associations and histories. The research began with collecting Danarto’s documents, photos, interviews, ephemera, etc in 2016.&lt;br /&gt;
&lt;br /&gt;
Rather than simply exhibiting our findings and archival material, we want to invite other interested participants to join this process and our conversation. We will not limit ourselves to a presentation of Danarto’s art works and archives, but rather, departing from his life and practice, set a stage on which these third, fourth, and fifth options can be explored. Our research and our various forms of making will be shared publicly—not just the&lt;br /&gt;
results, but the process. We want this to be open-ended, and not ours alone.&lt;br /&gt;
&lt;br /&gt;
Along the way, we will remain open to any form which might expand the conversation, including concerts, assemblies, or reading groups, as well as an archival exhibition. Together with you, we want to sustain this process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process,&lt;br /&gt;
process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process, process,&lt;br /&gt;
&lt;br /&gt;
[[File:Danarto dkk at JILF2022.jpeg|500px|right|thumb|Danarto dkk (Danarto and friends) at Jakarta International Literary Festival in 2022.]]&lt;br /&gt;
&lt;br /&gt;
===The members of Danarto dkk.===&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Akmalia Rizqita&#039;&#039;&#039; (b. Jakarta, 1996) currently works as the project manager of Rubanah Underground Hub, Jakarta, Indonesia. Better known as ‘Chita’, she’s been actively involved in the local art scene by working part time in various art spaces and participated in a number of art projects since her college days in Bandung. Those experiences led her to further interest in arts management, not only as a profession but also a cultural practice. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Anissa Rahadiningtyas&#039;&#039;&#039; (b. Jakarta, 1986) is a PhD candidate in the History of Art and Visual Studies Department at Cornell University. Her primary research area is the history of modern and contemporary art in Indonesia. She is a 2019 fellow at Cornell Digital Collections in Arts and Sciences and a part-time Assistant Curator of Asian Art at the Herbert F. Johnson Museum. She has also worked as an independent curator since 2008. Her interests include postcolonial theory, ocean studies, comparative modernisms, and Islamic studies. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Arie Syarifuddin&#039;&#039;&#039; (b. 1985, Majalengka) is also known as Alghorie. Affiliated as an artist, curator, cultural producer, designer, and director of artist in residency department to the artist initiative; Jatiwangi Art Factory in the village of Jatiwangi in West Java, which is Indonesia’s biggest roof-tile manufacturing centre. Established in 2005, Jatiwangi art Factory (JaF) is a community that embraces contemporary arts and cultural practices as parts of the local life discourse in a rural area. Redesigning; hacking; giving values and dignity to the ordinary things; negotiation between fiction, dreams, reality, everyday life; and the intersection of historical reading is the most inclination of Arie’s works.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Grace Samboh&#039;&#039;&#039; (b. Jakarta, 1984) cannot stay put, so she works either in Yogyakarta, Jakarta, Jatiwangi, or Medan. Due to questioning too many things at once, she does curatorial work as well as groundwork research. She is interested in unravelling how social realities, relationships, and the past formulate in various contemporary practices. She is undertaking Kajian Seni dan Masyarakat (Art and Society Studies), a doctoral program at Sanata Dharma University, Yogyakarta.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;HS Hairus Salim&#039;&#039;&#039; (b. Tabalong, 1969) is a writer, research consultant, and executive director of Yayasan LKiS (Lembaga Kajian Islam dan Sosial), Yogyakarta. Primarily writes about religious matters and culture, he has published several books, includes: Sang Kosmopolit (EA Books, 2020), Tuhan yang Tersembunyi: Renungan dari Balik Aksara (Buku Mojok, 2019). His writing titled “Indonesian Muslims and cultural networks” is featured in Heirs to World Culture: Being Indonesian, 1950-1965 (Brill, 2012). His writings are also featured in a number of media, such as Mojok.co and IBTimes.id. He also manages Gading Publisher and Lumbung Informasi Kebudayaan (LIKE) Indonesia.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Julian Abraham “Togar”&#039;&#039;&#039; (b. Medan, 1987) is an artist, musician and pseudo scientist. Words like generative, manipulating, dematerialization are often used to identify his work. Connecting one thing to another, expressed in complex algorithms, have enabled his experiences in how art, the environment, science and technology relate to one another to provide new tools to educate and engage both the artist and the society. Currently he’s pursuing a two year residency at the Rijksakademie, Amsterdam, Netherland.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Rachel K. Surijata&#039;&#039;&#039; (b. Jakarta, 1997) recently received her BA in Anthropology and Media from the Goldsmiths, University of London, with the thesis “Sound in Museums as Curatorial Practice: Learning about the use of sound in museums from the Van Abbemuseum Choir”. She received the Erasmus Traineeship Grant (2016-2017) for her internship in the EUROPALIA Indonesia Festival (Brussels, Belgium).&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Ratna Mufida&#039;&#039;&#039; (b. 1979, Kediri) is an arts management expert living in Yogyakarta. She is one of the cofounders of Hyphen —. Standing in the management side of the arts demanded her to connect to things, and people, from other fields of discipline. This has shaped her curiosity toward the sociological and historical aspect of Indonesian contemporary art practice. She pursues the paths of her curiosity by doing research and archival works together with Hyphen—.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Sakdiyah Ma’ruf&#039;&#039;&#039; (b. Pekalongan, 1982) is celebrated as Indonesia’s first Muslim female stand-up comic. She uses humour to make sense of her place in a changing Indonesia. Also an activist, she received the Vaclav Havel International Prize for Creative Dissent in 2015 and was recognised as one of BBC’s 100 Women in 2018 and BBC Cultural Frontline’s 12 Artists that Changed the World in 2019. During the pandemic, she wrote and hosted a comedy series entitled SABAN SENIN addressing issues faced by women, creative workers, and workers in general in the pandemic. &lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Saleh Husein&#039;&#039;&#039; (b. Jeddah, 1982) is an artist and musician who’s based in Jakarta, Indonesia.Throughout his works, Saleh Husein invokes the minds via historical unraveling of things. His family’s history and traces of Arab culture often became the focus on his works. Saleh studied painting at the Faculty of Visual Arts, Jakarta Arts Institute. He is also known as the guitarist in the bands White Shoes &amp;amp; The Couple’s Company and The Adams.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Andri Setiawan&#039;&#039;&#039; (b. 1996, Salatiga) strives to convey that histories, therefore politics, are public and private at the same time. He began writing for his university press and later on became invested in political histories, literature, and arts. Andri doesn&#039;t believe in the horoscope but he is a Gemini. He studied journalism at Satya Wacana Christian University and previously worked at Historia, a popular history magazine. Andri is now living in Yogyakarta and learning about archival work and how to brew good coffee at Hyphen—.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Ruhaeni Intan&#039;&#039;&#039; (b. 1995, Pati) made her debut as a novelist when her first novel, &#039;&#039;Arapaima&#039;&#039;, was published by Buku Mojok in 2019. Besides writing fiction, she also works as a freelance writer, be it as a copywriter, content writer, creative writer—anything that requires thoughts to be put into words. Her second novel, &#039;&#039;Seakan Bisa Dipisahkan&#039;&#039; was published by Kepustakaan Populer Gramedia (KPG) in June, 2025. Currently, she is devoting her curiosity on archival work with Hyphen— while flipping back and forth between fiction and non-fiction that has owned her soul for so long.&lt;br /&gt;
&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;PREVIOUS MEMBER(S)&#039;&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;&#039;Tamarra&#039;&#039;&#039; (b. Tasikmalaya, 1989), is a self-taught performance artist. Last year, Tamarra took up an undergrad in history at Sanata Dharma University, Yogyakarta. Tamarra moved to Yogyakarta in 2008 and worked as a street busker until 2013. In 2006 Tamarra had an interest in joining and working with transgender community, most of them working as buskers and sex workers. In the period of 2011-2013, Tamarra’s works mostly talk about gender and sexuality issues, transgender history in Indonesia, religion, and humanity.&lt;br /&gt;
&lt;br /&gt;
==Taman Bacaan Danarto==&lt;br /&gt;
&#039;&#039;Taman Bacaan Danarto&#039;&#039;/Danarto Reading Park is an archival exhibition that display Danarto dkk.’s modular installation set of archive collections.&lt;br /&gt;
&lt;br /&gt;
==[[Nayamullah]]==&lt;br /&gt;
Nayamullah is a band with no fixed members. An expansion of the Danarto dkk. research that focuses on music, sound, oralities, as well as the practice of listening.&lt;br /&gt;
&lt;br /&gt;
===Loka-Loka===&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
==IQRA==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
==Publication==&lt;br /&gt;
Lorem ipsum.&lt;br /&gt;
&lt;br /&gt;
===Dari Yerusalem ke Armageddon===&lt;br /&gt;
&lt;br /&gt;
===From Jerusalem to Armageddon===&lt;br /&gt;
&lt;br /&gt;
===Monograf Danarto===&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Indonesia_New_Art_Movement_(1975-1989)&amp;diff=979</id>
		<title>Indonesia New Art Movement (1975-1989)</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Indonesia_New_Art_Movement_(1975-1989)&amp;diff=979"/>
		<updated>2026-02-06T11:24:40Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== About the research ==&lt;br /&gt;
[[File:Stack - Square 1.jpg|thumb|&#039;&#039;Masakan Sepanjang Zaman: Bunga Rampai Seni Rupa Baru 1975-1989&#039;&#039;, a monograph about Indonesian New Art Movement published by Komunitas Bambu in 2024.]]&lt;br /&gt;
Scholars, critics and art practitioners have generally agreed that &#039;&#039;Gerakan Seni Rupa Baru Indonesia&#039;&#039; or GSRBI (Indonesia New Art Movement) has played an influential art part in shaping the development of contemporary art in Indonesia. However, there is very little reliable material or comprehensive information that can be found about GSRBI. &lt;br /&gt;
&lt;br /&gt;
To our knowledge, the only official document available is the book titled “&#039;&#039;Gerakan Seni Rupa Baru Indonesia&#039;&#039;” edited by Jim Supangkat (Gramedia, Jakarta, 1979). Since then, there has been no new information, in-depth reviews or critical analyses about the role, relevance and legacy of GSRBI in the context of Indonesian art history and within the wider Southeast Asian region.&lt;br /&gt;
&lt;br /&gt;
This new monograph wants to fill in the gaps of information about GSRBI and provide a clearer understanding of the collective 40 years on. Through a collection of specially commissioned essays by writers with keen interests in GSRBI and art practice in Indonesia and/or Southeast Asia during the 1970s, the publication hopes to uncover and highlight particular areas and arguments that have been previously overlooked and re-assess GSRBI’s role and impact in art historical discourse of Indonesia and beyond. We hope that our upcoming publication project can help provide a deeper understanding about GSRBI to the art community and interested members of the public.&lt;br /&gt;
&lt;br /&gt;
As part of realizing the a monograph, we build this archive. Let us begin with explaining how we build this archive. First of all, what we consider as data includes:&lt;br /&gt;
&lt;br /&gt;
* Catalog, leaflet, booklet, artist-publications, book&lt;br /&gt;
* News, articles, reviews, critic from local, national and international mass media&lt;br /&gt;
* Papers, discussion pointers (published and unpublished)&lt;br /&gt;
* Bachelor, master and PhD thesis and masters&lt;br /&gt;
* Audio recordings of interviews, discussions, debates and seminar&lt;br /&gt;
* Photographs from various sources (the artist, colleagues and media)&lt;br /&gt;
* Artwork documentations&lt;br /&gt;
&lt;br /&gt;
For this research, we started with looking for catalogs, exhibition leaflets, artwork photos, reviews in mass media, essays in various publications, etc, that are made for and during the movement’s existingperiod (1975-1989). (At least) Two activities are often connected to GSRBI—Desember Hitam/Black December 1974 and Seni Kepribadian Apa/PIPA (Seni Sono Gallery, Yogyakarta, 1978). The first is due to the fact that all of those who sent the griefing flower arrangement (five artists) later on became the first members of GSRBI. The latter is due to the fact that many of the GSRBI exponents are involved in making PIPA exhibition happened. So, both Black December and PIPA are well documented within this archive. &lt;br /&gt;
&lt;br /&gt;
We began with collecting data from the Indonesian Visual Art Archive (IVAA) and Dewan Kesenian Jakarta/Jakarta Arts Council (DKJ). And then we look for more in HB Jassin, the artists collections of files, and mass media archives.&lt;br /&gt;
&lt;br /&gt;
Translations (from ID to EN) of the archive is done along the way since 2012 through various sources, supporters and means, namely FX Harsono who commissioned Elly Kent and Mitha Budhyarto; Asia Art Archive that collaborated with IVAA; the National Gallery of Singapore through FX Harsono; and ourselves.&lt;br /&gt;
&lt;br /&gt;
=== Research and editorial team ===&lt;br /&gt;
Enin Supriyanto with Grace Samboh and Ratna Mufida&lt;br /&gt;
&lt;br /&gt;
=== Contributors ===&lt;br /&gt;
Amanda Katherine Rath (GER)&lt;br /&gt;
&lt;br /&gt;
Aminuddin TH Siregar (IDN)&lt;br /&gt;
&lt;br /&gt;
Bambang Bujono (IDN)&lt;br /&gt;
&lt;br /&gt;
Brigitta Isabella &amp;amp; Syafiatudina (IDN)&lt;br /&gt;
&lt;br /&gt;
Haruko Kumakura (JPN)&lt;br /&gt;
&lt;br /&gt;
Hendro Wiyanto (IDN)&lt;br /&gt;
&lt;br /&gt;
Hyphen (IDN)&lt;br /&gt;
&lt;br /&gt;
Mahardika Yudha (IDN)&lt;br /&gt;
&lt;br /&gt;
Nuraini Juliastuti (AUS/IDN)&lt;br /&gt;
&lt;br /&gt;
Patrick D. Flores (PHI)&lt;br /&gt;
&lt;br /&gt;
TK Sabapathy (SIN)&lt;br /&gt;
&lt;br /&gt;
=== With the kind support of ===&lt;br /&gt;
Indonesian Visual Art Archive (IVAA)&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Dana SAM untuk Seni dan Lingkungan&#039;&#039; (SAM Fund for Arts &amp;amp; Ecology)&lt;br /&gt;
&lt;br /&gt;
Exponents of Seni Rupa Baru (Exponents of New Art Movement)&lt;br /&gt;
&lt;br /&gt;
== Articulation &amp;amp; public encounters ==&lt;br /&gt;
&lt;br /&gt;
* 2024. &#039;&#039;&#039;[Publication]&#039;&#039;&#039;. Kultum GSRBI (Short lecture on Indonesia New Art Movement). Hyphen (Rachel Katherina, Ratna Mufida, Grace Samboh). Watch here.&lt;br /&gt;
* 2024. &#039;&#039;&#039;[Talk]&#039;&#039;&#039;. Book discussion.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Indonesia_New_Art_Movement_(1975-1989)&amp;diff=978</id>
		<title>Indonesia New Art Movement (1975-1989)</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Indonesia_New_Art_Movement_(1975-1989)&amp;diff=978"/>
		<updated>2026-02-06T11:24:11Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Research and editorial team */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== About the research ==&lt;br /&gt;
[[File:Stack - Square 1.jpg|thumb|Masakan Sepanjang Zaman: Bunga Rampai Seni Rupa Baru 1975-1989, a monograph about Indonesian New Art Movement published by Komunitas Bambu in 2024.]]&lt;br /&gt;
Scholars, critics and art practitioners have generally agreed that &#039;&#039;Gerakan Seni Rupa Baru Indonesia&#039;&#039; or GSRBI (Indonesia New Art Movement) has played an influential art part in shaping the development of contemporary art in Indonesia. However, there is very little reliable material or comprehensive information that can be found about GSRBI. &lt;br /&gt;
&lt;br /&gt;
To our knowledge, the only official document available is the book titled “&#039;&#039;Gerakan Seni Rupa Baru Indonesia&#039;&#039;” edited by Jim Supangkat (Gramedia, Jakarta, 1979). Since then, there has been no new information, in-depth reviews or critical analyses about the role, relevance and legacy of GSRBI in the context of Indonesian art history and within the wider Southeast Asian region.&lt;br /&gt;
&lt;br /&gt;
This new monograph wants to fill in the gaps of information about GSRBI and provide a clearer understanding of the collective 40 years on. Through a collection of specially commissioned essays by writers with keen interests in GSRBI and art practice in Indonesia and/or Southeast Asia during the 1970s, the publication hopes to uncover and highlight particular areas and arguments that have been previously overlooked and re-assess GSRBI’s role and impact in art historical discourse of Indonesia and beyond. We hope that our upcoming publication project can help provide a deeper understanding about GSRBI to the art community and interested members of the public.&lt;br /&gt;
&lt;br /&gt;
As part of realizing the a monograph, we build this archive. Let us begin with explaining how we build this archive. First of all, what we consider as data includes:&lt;br /&gt;
&lt;br /&gt;
* Catalog, leaflet, booklet, artist-publications, book&lt;br /&gt;
* News, articles, reviews, critic from local, national and international mass media&lt;br /&gt;
* Papers, discussion pointers (published and unpublished)&lt;br /&gt;
* Bachelor, master and PhD thesis and masters&lt;br /&gt;
* Audio recordings of interviews, discussions, debates and seminar&lt;br /&gt;
* Photographs from various sources (the artist, colleagues and media)&lt;br /&gt;
* Artwork documentations&lt;br /&gt;
&lt;br /&gt;
For this research, we started with looking for catalogs, exhibition leaflets, artwork photos, reviews in mass media, essays in various publications, etc, that are made for and during the movement’s existingperiod (1975-1989). (At least) Two activities are often connected to GSRBI—Desember Hitam/Black December 1974 and Seni Kepribadian Apa/PIPA (Seni Sono Gallery, Yogyakarta, 1978). The first is due to the fact that all of those who sent the griefing flower arrangement (five artists) later on became the first members of GSRBI. The latter is due to the fact that many of the GSRBI exponents are involved in making PIPA exhibition happened. So, both Black December and PIPA are well documented within this archive. &lt;br /&gt;
&lt;br /&gt;
We began with collecting data from the Indonesian Visual Art Archive (IVAA) and Dewan Kesenian Jakarta/Jakarta Arts Council (DKJ). And then we look for more in HB Jassin, the artists collections of files, and mass media archives.&lt;br /&gt;
&lt;br /&gt;
Translations (from ID to EN) of the archive is done along the way since 2012 through various sources, supporters and means, namely FX Harsono who commissioned Elly Kent and Mitha Budhyarto; Asia Art Archive that collaborated with IVAA; the National Gallery of Singapore through FX Harsono; and ourselves.&lt;br /&gt;
&lt;br /&gt;
=== Research and editorial team ===&lt;br /&gt;
Enin Supriyanto with Grace Samboh and Ratna Mufida&lt;br /&gt;
&lt;br /&gt;
=== Contributors ===&lt;br /&gt;
Amanda Katherine Rath (GER)&lt;br /&gt;
&lt;br /&gt;
Aminuddin TH Siregar (IDN)&lt;br /&gt;
&lt;br /&gt;
Bambang Bujono (IDN)&lt;br /&gt;
&lt;br /&gt;
Brigitta Isabella &amp;amp; Syafiatudina (IDN)&lt;br /&gt;
&lt;br /&gt;
Haruko Kumakura (JPN)&lt;br /&gt;
&lt;br /&gt;
Hendro Wiyanto (IDN)&lt;br /&gt;
&lt;br /&gt;
Hyphen (IDN)&lt;br /&gt;
&lt;br /&gt;
Mahardika Yudha (IDN)&lt;br /&gt;
&lt;br /&gt;
Nuraini Juliastuti (AUS/IDN)&lt;br /&gt;
&lt;br /&gt;
Patrick D. Flores (PHI)&lt;br /&gt;
&lt;br /&gt;
TK Sabapathy (SIN)&lt;br /&gt;
&lt;br /&gt;
=== With the kind support of ===&lt;br /&gt;
Indonesian Visual Art Archive (IVAA)&lt;br /&gt;
&lt;br /&gt;
&#039;&#039;Dana SAM untuk Seni dan Lingkungan&#039;&#039; (SAM Fund for Arts &amp;amp; Ecology)&lt;br /&gt;
&lt;br /&gt;
Exponents of Seni Rupa Baru (Exponents of New Art Movement)&lt;br /&gt;
&lt;br /&gt;
== Articulation &amp;amp; public encounters ==&lt;br /&gt;
&lt;br /&gt;
* 2024. &#039;&#039;&#039;[Publication]&#039;&#039;&#039;. Kultum GSRBI (Short lecture on Indonesia New Art Movement). Hyphen (Rachel Katherina, Ratna Mufida, Grace Samboh). Watch here.&lt;br /&gt;
* 2024. &#039;&#039;&#039;[Talk]&#039;&#039;&#039;. Book discussion.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=977</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=977"/>
		<updated>2026-02-06T11:17:13Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Rewinding Internationalism.jpg|thumb|Rewinding Internationalism with the work &#039;&#039;&amp;quot;Casting Spells for The Movement&amp;quot;&#039;&#039; by Nadiah Bamadhaj, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations. &lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s, a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
[[File:Rewinding Internationalism Semsar Siahaan.jpg|thumb|Rewinding Internationalism with the work &#039;&#039;&amp;quot;In Memoriam of Santa Cruz&amp;quot;&#039;&#039; by Semsar Siahaan, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art: Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:Rewinding_Internationalism_Semsar_Siahaan.jpg&amp;diff=976</id>
		<title>File:Rewinding Internationalism Semsar Siahaan.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:Rewinding_Internationalism_Semsar_Siahaan.jpg&amp;diff=976"/>
		<updated>2026-02-06T11:15:59Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Rewinding Internationalism with the work by Semsar Siahaan, Van Abbemuseum, 2022-2023.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=975</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=975"/>
		<updated>2026-02-06T10:56:25Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Rewinding Internationalism.jpg|thumb|Rewinding Internationalism with the work &#039;&#039;&amp;quot;Casting Spells for The Movement&amp;quot;&#039;&#039; by Nadiah Bamadhaj, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations. &lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s, a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art. Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=974</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=974"/>
		<updated>2026-02-06T10:47:48Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Rewinding internationalism */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
The &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the New Post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=973</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=973"/>
		<updated>2026-02-06T10:40:51Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Rewinding internationalism */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
The &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.  &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Rachel K. Surijata]] were involved in this project, focusing on the research of 1995 Non-Aligned exhibition. This research began long before the exhibition, when Grace first became interested in the National Gallery of Indonesia, whose collection includes a number of works exhibited in the 1995 exhibition. Through the research process, they tried to ask the question: what was the point of holding an exhibition within the framework of the Non-Aligned Movement in the 1990s, when the idea of ‘non-alignment’ in relation to Soviet socialism and US liberal democracy was no longer relevant in the new post-Cold War reality?  &lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=972</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=972"/>
		<updated>2026-02-06T10:19:40Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Rewinding Internationalism.jpg|thumb|&#039;&#039;Casting Spells for The Movement&#039;&#039; by Nadiah Bamadhaj, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations. &lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s, a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art. Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=971</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=971"/>
		<updated>2026-02-06T09:56:31Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;[[File:Rewinding Internationalism.jpg|thumb|Rewinding Internationalism with work by Nadiah Bamadhaj, Van Abbemuseum, 2022-2023.]]&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations. &lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s, a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art. Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:Rewinding_Internationalism.jpg&amp;diff=970</id>
		<title>File:Rewinding Internationalism.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:Rewinding_Internationalism.jpg&amp;diff=970"/>
		<updated>2026-02-06T09:45:12Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Rewinding Internationalism with work by Nadiah Bamadhaj, Van Abbemuseum, 2022-2023.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=969</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=969"/>
		<updated>2026-02-03T11:56:51Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Rewinding internationalism */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
The &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. The dialogue across research and artworks allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises and when the idea of internationalism is again in flux.  &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism.&lt;br /&gt;
&lt;br /&gt;
It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.&lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=968</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=968"/>
		<updated>2026-02-02T10:12:50Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Rewinding internationalism */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
The &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. The dialogue across research and artworks allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises and when the idea of internationalism is again in flux. Finally, &#039;Rewinding Internationalism&#039; can be understood as an experiment in bringing histories, knowledges and subjectivities into dialogue through the form of exhibition making. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism.&lt;br /&gt;
&lt;br /&gt;
It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.&lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=967</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=967"/>
		<updated>2026-02-02T10:10:59Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations. &lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s – a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art. Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=966</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=966"/>
		<updated>2026-02-02T10:08:37Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Rewinding internationalism */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
The &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=965</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=965"/>
		<updated>2026-02-02T10:07:19Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. The dialogue across research and artworks allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises and when the idea of internationalism is again in flux. Finally, &#039;Rewinding Internationalism&#039; can be understood as an experiment in bringing histories, knowledges and subjectivities into dialogue through the form of exhibition making. &lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. &lt;br /&gt;
&lt;br /&gt;
It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.&lt;br /&gt;
&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations.&lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s – a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;br /&gt;
&lt;br /&gt;
Rather than track a history of the decade, or offer a definitive outline of ‘internationalism’, the exhibition moves between–rewinds–different sites and scenes. The purpose here is not to offer a grand narrative or singular world view, but a series of microhistories, that tell different stories to the public.&lt;br /&gt;
&lt;br /&gt;
The scenes visitors encounter will take them from the streets of Seattle during the anti-globalisation protests in Allan Sekula’s iconic Waiting for Teargas, loaned from MACBA, to the valleys of rural China and Betsy Damon’s extraordinary, collective project Keepers of the Waters, to the dance halls of Berlin in Tony Cokes’s thumping Microhaus or the Black Atlantic to the exhibition ‘Unity in Diversity in International Art. Contemporary Art of the Non-Aligned Movement’ in Jakarta in 1995.&lt;br /&gt;
&lt;br /&gt;
The exhibition includes a number of collaborative research projects made with partners in Spain, Slovenia, Indonesia and Chile. Emerging out of conversations within the European museum confederation L’Internationale, the research projects focus on a series of microhistories. Methodologically, these collaborations mobilise an international network within the construction of the exhibition itself, whilst also weaving together disparate though related stories.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=964</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=964"/>
		<updated>2026-02-02T09:44:39Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. The dialogue across research and artworks allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises and when the idea of internationalism is again in flux. Finally, &#039;Rewinding Internationalism&#039; can be understood as an experiment in bringing histories, knowledges and subjectivities into dialogue through the form of exhibition making.&lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. &lt;br /&gt;
&lt;br /&gt;
It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.&lt;br /&gt;
&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations.&lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s – a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;br /&gt;
&lt;br /&gt;
The 1990s serves as the departure point for the exhibition. During the decade, the ascendancy of globalisation and the proclaimed ‘End of History’ following the end of the Soviet Union, coincided with the deadly revival of ethno-nationalisms within Europe, for which the ‘international community’ were found badly wanting; internationalism as a political project gave way to what Didem Pekün terms ‘bureaucratic incompetence’ from supra-national bodies. Within the art system a ‘New Internationalism’ was embraced, calling for an end to the centring of Western European and US positions. Here internationalism became a stand in for a rethinking of white, Western hegemony, yet it remained conceptualised from the very position it sought to counter. At the same time, forms of cultural and political resistance to globalisation or rising nationalism offered inspiring examples of how internationalism might be rethought from highly situated, local contexts.&lt;br /&gt;
&lt;br /&gt;
These shifting, often contradictory approaches to internationalism remain with us today. They appear in different guises throughout the exhibition from images of anti- globalisation protests in Allan Sekula’s Waiting for Teargas, the scripted rehearsal of politicians failing to avert disaster in Didem Pekun’s Disturbed Earth, the remixed archival material of the Gate foundation archive, an institution set up in the Netherlands in the late 1980s to present the work of art form south East Asia in Europe, or the collective happenings of Les Diables Bleus in Nice against the rise of the Front National.&lt;br /&gt;
&lt;br /&gt;
At its best, the promise of internationalism serves as a counter to the divisions of nationalism or the homogenising effects of globalisation, and draws on a long history of transnational, collective solidarity foregrounding relations across people, ideas, places and histories. In this sense, the framing of the exhibition is a prompt to consider how we understand and relate to the prospect of internationalism today.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=963</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=963"/>
		<updated>2026-02-02T09:25:08Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. The dialogue across research and artworks allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises and when the idea of internationalism is again in flux. Finally, &#039;Rewinding Internationalism&#039; can be understood as an experiment in bringing histories, knowledges and subjectivities into dialogue through the form of exhibition making.&lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. &lt;br /&gt;
&lt;br /&gt;
It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.&lt;br /&gt;
&lt;br /&gt;
Press rewind and you go back to a part of a song or a scene in a film. Something happens in the act of rewinding though. The magnetic tape of a cassette or VHS gets scrambled. The section of the song, now replayed out of sequence, becomes abstracted. If you continuously rewind and replay–to borrow the title of Susan Pui San Lok’s new work in the exhibition–the recorded fragment takes on completely new meanings. Within the context of an exhibition that is in dialogue with the 1990s, the term ‘rewinding’ is an invitation to revisit and rethink histories and concepts once they have already been ‘played’ out–to scramble them and open them up to new interpretations.&lt;br /&gt;
&lt;br /&gt;
‘Rewinding Internationalism’ unfolds across the galleries of the Van Abbemusuem’s Old Building through a series of scenes. These scenes invite visitors to visit the 1990s – a period when the construct of internationalism was in deep flux across both political and cultural contexts. Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. Visual and sonic associations allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises.&lt;br /&gt;
&lt;br /&gt;
The exhibition has been conceived and developed during a global time of pandemic when the idea of internationalism is again in deep flux–the closure of national borders, prolonged isolation and screen time have had profound effects on people’s sense of relating to one another, as well on how artists and cultural practitioners’ work. Works in the exhibition have been produced or adapted within these constraints. More than that, however, the exhibition’s fragmented rehearsals across space and time speak to the current sense of uncertainty, foreboding and repetition.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=962</id>
		<title>Rewinding Internationalism</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Rewinding_Internationalism&amp;diff=962"/>
		<updated>2026-02-02T09:19:27Z</updated>

		<summary type="html">&lt;p&gt;R Intan: Created page with &amp;quot;&amp;#039;&amp;#039;&amp;#039;Rewinding Internationalism&amp;#039;&amp;#039;&amp;#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts.   Rather than...&amp;quot;&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;&#039;&#039;&#039;Rewinding Internationalism&#039;&#039;&#039; is an exhibition and research project that engages with the construct of internationalism through multiple scenes. It includes four new commissions and a number of collaborative research projects, alongside loans and archival material form public and private lenders. The departure point for the project is the 1990s–a period when the construct of internationalism was in deep flux across both political and cultural contexts. &lt;br /&gt;
&lt;br /&gt;
Rather than represent a series of histories, however, works in the exhibition bring moments, places and people into dialogue. The dialogue across research and artworks allow evocations and implications to speak across the 1990s to the present moment, defined as it is by deepening and ongoing ecological and biopolitical crises and when the idea of internationalism is again in flux. Finally, &#039;Rewinding Internationalism&#039; can be understood as an experiment in bringing histories, knowledges and subjectivities into dialogue through the form of exhibition making.&lt;br /&gt;
&lt;br /&gt;
The exhibition’s title draws on writer and theorist Ariella Aisha Azoulay’s call to ‘learn to rewind’, understanding that any engagement with a specific moment in time, necessitates addressing the relationship and inter-connections with different historical moments as part of an ongoing present as well as ‘unlearning’ concepts that may have become sedimented over time, as is the case with the construct of internationalism. &lt;br /&gt;
&lt;br /&gt;
It uses Azoulay’s writing as a prompt and an evocation: To address events in the past, not as over but as part of an ongoing present, a troubling of concepts such as the archive as neutral, and as means through which to question how we understand terms that we take to be descriptions of the world–such as internationalism.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=931</id>
		<title>Color Curtain</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=931"/>
		<updated>2026-01-31T12:20:40Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Tuesday, October 24, 2023 */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== The color curtain and the promise of Bandung ==&lt;br /&gt;
[[File:Asia Africa Conference.jpg|thumb|Asia Africa Conference in Bandung, April 18-24 1955.]]&lt;br /&gt;
The title took a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference&#039;&#039; (1956), a critical reflection on the symbolic impact of the 1955 Asia Africa Conference in Bandung, Indonesia, from April 18 to 24, 1955. Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse. In essence, the Afro-Asian solidarity movement, catalyzed by Bandung, emerged as an anti-imperialist, anti-colonial, and anti-racist movement.&lt;br /&gt;
&lt;br /&gt;
Drawing connections between the Bandung Conference and the burgeoning Civil Rights Movement in the United States, Richard Wright championed the African American cause and called for solidarity with the struggles of “colored peoples” against capitalist, Western, and white exploitation. Central to this objective was cultural cooperation between Asia and Africa and their diasporas, as Angadipuram Appadorai, Secretary-General of the Indian Council of World Affairs, wrote in his influential text on the Bandung Conference. Notably, the conference established a cultural committee alongside its political and economic committees. Yet it has remained less clear how the political values celebrated during the Bandung era informed the aesthetics of artists and cultural workers.&lt;br /&gt;
&lt;br /&gt;
We provisionally describe the “third-way” artistic and literary imagination as comprising several key principles, including political and cultural self-determination, the revalorization of local cultural forms, and a dynamic engagement with both local and international commitments. Within their internationalist vision, these cultural expressions embody a poetics of analogy: an inward focus on building local cultural traditions while simultaneously drawing translational parallels with similar experiences across distant geographies.&lt;br /&gt;
&lt;br /&gt;
Taking Wright’s report as a point of departure, this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated—through its hopes, disillusions, and contestations—its resonance with the Civil Rights Movement in the United States, and its continuing contemporary significance.&lt;br /&gt;
&lt;br /&gt;
We conceive of culture and art as part of a system of action intended to effect change in the world. This action-centered approach emphasizes the practical, mediatory role of art within social processes, in which cultural and artistic practices mediate social agency among people, objects, and activities. This perspective built the “storylines” developed by researchers for the conference with the 1955 Asia Africa Conference in Bandung serving as a catalytic point of reference.&lt;br /&gt;
&lt;br /&gt;
== The conference ==&lt;br /&gt;
[[File:Asia Africa Conference in Bandung.jpg|thumb|The delegation of 29 countries who joined in Asia Africa Conference in Bandung, 1955.]]&lt;br /&gt;
&lt;br /&gt;
=== Thursday, November 4, 2021 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman, Rachel K. Surijata (Indonesia)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This conference took place online via Zoom and were hosted by the University of California Berkeley Art Museum and Pacific Film Archive and Städelschule Frankfurt. In collaboration with Hyphen from Yogyakarta, Indonesia; [https://www.instagram.com/blaxtarlines/?hl=de BlaXtarlines Kumasi] and National Museum Accra, Ghana; [https://www.nationalgallery.sg/ Singapore National Gallery]; Ateneo Gallery at the Ateneo University Manila, Philippines. Supported by The Andy Warhol Foundation for the Visual Arts, UC Berkeley Art Museum and Pacific Film Archive, and Städelschule Frankfurt.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and Arham Rahman delivered a presentation in Bahasa Indonesia about &#039;&#039;Karangan: Lampiran tentang pengelolaan, keramah-tamahan, dan lain-lain&#039;&#039; (Appendices on organization, hospitality, and other things) for this conference with the support from [[Rachel K. Surijata]] as a translator. &lt;br /&gt;
&lt;br /&gt;
Through a selection of images, this presentation tried to unpack the creation of what is now tagged as &amp;quot;the Bandung spirit&amp;quot; through one particular aspect of the conference’s organizational side. The National Archive of Indonesia (ANRI) logged at least 565 photographic archives from the preparation up to the event. Oftentimes, these images are treated, read, and analyzed as evidence, visual, therefore factual proofs. Have we ever considered that the Asia Africa Conference (1955) might be consciously constructed to be a myth?&lt;br /&gt;
[[File:What could have been, a panel part of PKN 2023, about &amp;quot;Spectre of Bandung&amp;quot;.jpg|thumb|&#039;&#039;&#039;&#039;&#039;What could have been&#039;&#039;&#039;&#039;&#039;, a panel part of PKN 2023, that considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot;.]]&lt;br /&gt;
&lt;br /&gt;
=== Tuesday, October 24, 2023 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman and Rachel K. Surijata (Indonesia); Vera Mey (London), Suman Gopinath (Bangalore), Elizabeth Asafo-Adjei (Accra)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This panel considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot; and why the call for a return to Bandung, is still regarded as threatening to a political world order. We consider how this plays out in the realms of aesthetics as a disruptor to the symbolically political.  &lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=930</id>
		<title>Color Curtain</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=930"/>
		<updated>2026-01-31T12:20:13Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Thursday, November 4, 2021 */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== The color curtain and the promise of Bandung ==&lt;br /&gt;
[[File:Asia Africa Conference.jpg|thumb|Asia Africa Conference in Bandung, April 18-24 1955.]]&lt;br /&gt;
The title took a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference&#039;&#039; (1956), a critical reflection on the symbolic impact of the 1955 Asia Africa Conference in Bandung, Indonesia, from April 18 to 24, 1955. Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse. In essence, the Afro-Asian solidarity movement, catalyzed by Bandung, emerged as an anti-imperialist, anti-colonial, and anti-racist movement.&lt;br /&gt;
&lt;br /&gt;
Drawing connections between the Bandung Conference and the burgeoning Civil Rights Movement in the United States, Richard Wright championed the African American cause and called for solidarity with the struggles of “colored peoples” against capitalist, Western, and white exploitation. Central to this objective was cultural cooperation between Asia and Africa and their diasporas, as Angadipuram Appadorai, Secretary-General of the Indian Council of World Affairs, wrote in his influential text on the Bandung Conference. Notably, the conference established a cultural committee alongside its political and economic committees. Yet it has remained less clear how the political values celebrated during the Bandung era informed the aesthetics of artists and cultural workers.&lt;br /&gt;
&lt;br /&gt;
We provisionally describe the “third-way” artistic and literary imagination as comprising several key principles, including political and cultural self-determination, the revalorization of local cultural forms, and a dynamic engagement with both local and international commitments. Within their internationalist vision, these cultural expressions embody a poetics of analogy: an inward focus on building local cultural traditions while simultaneously drawing translational parallels with similar experiences across distant geographies.&lt;br /&gt;
&lt;br /&gt;
Taking Wright’s report as a point of departure, this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated—through its hopes, disillusions, and contestations—its resonance with the Civil Rights Movement in the United States, and its continuing contemporary significance.&lt;br /&gt;
&lt;br /&gt;
We conceive of culture and art as part of a system of action intended to effect change in the world. This action-centered approach emphasizes the practical, mediatory role of art within social processes, in which cultural and artistic practices mediate social agency among people, objects, and activities. This perspective built the “storylines” developed by researchers for the conference with the 1955 Asia Africa Conference in Bandung serving as a catalytic point of reference.&lt;br /&gt;
&lt;br /&gt;
== The conference ==&lt;br /&gt;
[[File:Asia Africa Conference in Bandung.jpg|thumb|The delegation of 29 countries who joined in Asia Africa Conference in Bandung, 1955.]]&lt;br /&gt;
&lt;br /&gt;
=== Thursday, November 4, 2021 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman, Rachel K. Surijata (Indonesia)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This conference took place online via Zoom and were hosted by the University of California Berkeley Art Museum and Pacific Film Archive and Städelschule Frankfurt. In collaboration with Hyphen from Yogyakarta, Indonesia; [https://www.instagram.com/blaxtarlines/?hl=de BlaXtarlines Kumasi] and National Museum Accra, Ghana; [https://www.nationalgallery.sg/ Singapore National Gallery]; Ateneo Gallery at the Ateneo University Manila, Philippines. Supported by The Andy Warhol Foundation for the Visual Arts, UC Berkeley Art Museum and Pacific Film Archive, and Städelschule Frankfurt.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and Arham Rahman delivered a presentation in Bahasa Indonesia about &#039;&#039;Karangan: Lampiran tentang pengelolaan, keramah-tamahan, dan lain-lain&#039;&#039; (Appendices on organization, hospitality, and other things) for this conference with the support from [[Rachel K. Surijata]] as a translator. &lt;br /&gt;
&lt;br /&gt;
Through a selection of images, this presentation tried to unpack the creation of what is now tagged as &amp;quot;the Bandung spirit&amp;quot; through one particular aspect of the conference’s organizational side. The National Archive of Indonesia (ANRI) logged at least 565 photographic archives from the preparation up to the event. Oftentimes, these images are treated, read, and analyzed as evidence, visual, therefore factual proofs. Have we ever considered that the Asia Africa Conference (1955) might be consciously constructed to be a myth?&lt;br /&gt;
[[File:What could have been, a panel part of PKN 2023, about &amp;quot;Spectre of Bandung&amp;quot;.jpg|thumb|&#039;&#039;&#039;&#039;&#039;What could have been&#039;&#039;&#039;&#039;&#039;, a panel part of PKN 2023, that considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot;.]]&lt;br /&gt;
&lt;br /&gt;
=== Tuesday, October 24, 2023 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman and Rachel Surijata (Indonesia); Vera Mey (London), Suman Gopinath (Bangalore), Elizabeth Asafo-Adjei (Accra)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This panel considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot; and why the call for a return to Bandung, is still regarded as threatening to a political world order. We consider how this plays out in the realms of aesthetics as a disruptor to the symbolically political.  &lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=929</id>
		<title>Color Curtain</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=929"/>
		<updated>2026-01-31T12:19:02Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* The color curtain and the promise of Bandung */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== The color curtain and the promise of Bandung ==&lt;br /&gt;
[[File:Asia Africa Conference.jpg|thumb|Asia Africa Conference in Bandung, April 18-24 1955.]]&lt;br /&gt;
The title took a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference&#039;&#039; (1956), a critical reflection on the symbolic impact of the 1955 Asia Africa Conference in Bandung, Indonesia, from April 18 to 24, 1955. Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse. In essence, the Afro-Asian solidarity movement, catalyzed by Bandung, emerged as an anti-imperialist, anti-colonial, and anti-racist movement.&lt;br /&gt;
&lt;br /&gt;
Drawing connections between the Bandung Conference and the burgeoning Civil Rights Movement in the United States, Richard Wright championed the African American cause and called for solidarity with the struggles of “colored peoples” against capitalist, Western, and white exploitation. Central to this objective was cultural cooperation between Asia and Africa and their diasporas, as Angadipuram Appadorai, Secretary-General of the Indian Council of World Affairs, wrote in his influential text on the Bandung Conference. Notably, the conference established a cultural committee alongside its political and economic committees. Yet it has remained less clear how the political values celebrated during the Bandung era informed the aesthetics of artists and cultural workers.&lt;br /&gt;
&lt;br /&gt;
We provisionally describe the “third-way” artistic and literary imagination as comprising several key principles, including political and cultural self-determination, the revalorization of local cultural forms, and a dynamic engagement with both local and international commitments. Within their internationalist vision, these cultural expressions embody a poetics of analogy: an inward focus on building local cultural traditions while simultaneously drawing translational parallels with similar experiences across distant geographies.&lt;br /&gt;
&lt;br /&gt;
Taking Wright’s report as a point of departure, this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated—through its hopes, disillusions, and contestations—its resonance with the Civil Rights Movement in the United States, and its continuing contemporary significance.&lt;br /&gt;
&lt;br /&gt;
We conceive of culture and art as part of a system of action intended to effect change in the world. This action-centered approach emphasizes the practical, mediatory role of art within social processes, in which cultural and artistic practices mediate social agency among people, objects, and activities. This perspective built the “storylines” developed by researchers for the conference with the 1955 Asia Africa Conference in Bandung serving as a catalytic point of reference.&lt;br /&gt;
&lt;br /&gt;
== The conference ==&lt;br /&gt;
[[File:Asia Africa Conference in Bandung.jpg|thumb|The delegation of 29 countries who joined in Asia Africa Conference in Bandung, 1955.]]&lt;br /&gt;
&lt;br /&gt;
=== Thursday, November 4, 2021 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman, Rachel K. Surijata&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This conference took place online via Zoom and were hosted by the University of California Berkeley Art Museum and Pacific Film Archive and Städelschule Frankfurt. In collaboration with Hyphen from Yogyakarta, Indonesia; [https://www.instagram.com/blaxtarlines/?hl=de BlaXtarlines Kumasi] and National Museum Accra, Ghana; [https://www.nationalgallery.sg/ Singapore National Gallery]; Ateneo Gallery at the Ateneo University Manila, Philippines. Supported by The Andy Warhol Foundation for the Visual Arts, UC Berkeley Art Museum and Pacific Film Archive, and Städelschule Frankfurt.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and Arham Rahman delivered a presentation in Bahasa Indonesia about &#039;&#039;Karangan: Lampiran tentang pengelolaan, keramah-tamahan, dan lain-lain&#039;&#039; (Appendices on organization, hospitality, and other things) for this conference with the support from [[Rachel K. Surijata]] as a translator. &lt;br /&gt;
&lt;br /&gt;
Through a selection of images, this presentation tried to unpack the creation of what is now tagged as &amp;quot;the Bandung spirit&amp;quot; through one particular aspect of the conference’s organizational side. The National Archive of Indonesia (ANRI) logged at least 565 photographic archives from the preparation up to the event. Oftentimes, these images are treated, read, and analyzed as evidence, visual, therefore factual proofs. Have we ever considered that the Asia Africa Conference (1955) might be consciously constructed to be a myth?&lt;br /&gt;
[[File:What could have been, a panel part of PKN 2023, about &amp;quot;Spectre of Bandung&amp;quot;.jpg|thumb|&#039;&#039;&#039;&#039;&#039;What could have been&#039;&#039;&#039;&#039;&#039;, a panel part of PKN 2023, that considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot;.]]&lt;br /&gt;
&lt;br /&gt;
=== Tuesday, October 24, 2023 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman and Rachel Surijata; Vera Mey (London), Suman Gopinath (Bangalore), Elizabeth Asafo-Adjei (Accra)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This panel considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot; and why the call for a return to Bandung, is still regarded as threatening to a political world order. We consider how this plays out in the realms of aesthetics as a disruptor to the symbolically political.  &lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=928</id>
		<title>The planet from where we stand</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=The_planet_from_where_we_stand&amp;diff=928"/>
		<updated>2026-01-31T11:45:25Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* Color curtain */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;Some of the work included in this research trajectory was done by individuals that are now parts of [[Project:About|Hyphen—]]. [[The planet from where we stand]] is indeed a research trajectory that answers to curiosities, needs, and desires of our peers. Under Enin Supriyanto and Yustina Neni&#039;s direction, [[Grace Samboh]] and [[Ratna Mufida]] came into this line of questionings whilst framing, constructing, and organising [[Simposium Khatulistiwa (2010-2018)]] (The Equator Symposium) that was a biannual event held in alternate year of The Jogja Biennale (Equator Series). With &#039;&#039;Konferensi Asia-Afrika&#039;&#039; (Bandung, 1955) as their departure, the symposium explored possibilities of connecting equatorial countries through current life situation with an admiration to the past and optimism towards the future. &lt;br /&gt;
&lt;br /&gt;
Other events that now orbits around this research trajectory are, amongst others, &amp;quot;BINAL Experimental Arts&amp;quot; (1992) [https://parsejournal.com/article/ǝlɐuuǝᴉq-sɐ-ǝɯɐs-ǝɥʇ-ǝq-ʇouuɐɔ-lɐuᴉq-might-the-exhibition-be-a-festival read more here]; &amp;quot;Paris-Jakarta 1959-1960&amp;quot; (1992, Jakarta) [https://muse.jhu.edu/pub/43/article/770700 read more here], &amp;quot;Contemporary Art from the Non-Aligned Countries&amp;quot; (1995, Jakarta) [https://www.academia.edu/39720108/_2019_What_Does_the_Elephant_Remember_How_Did_the_Ant_Win read more here], and the various exhibitions of &#039;Indonesia&#039; abroad, beginning from the one in London, in 1952, that was organised by Hurustiati Subandrio.&lt;br /&gt;
&lt;br /&gt;
Various encounters with other practitioners have generated our growing interest to look into exhibitions, festivals, or events, as fertile sites to constantly question once stance grew, so as the drive to recalibrate the constellation of beings. &lt;br /&gt;
&lt;br /&gt;
==[[Simposium Khatulistiwa (2010-2018)|Simposium khatulistiwa (2010-2018)]]==&lt;br /&gt;
The &#039;&#039;&#039;equator symposium&#039;&#039;&#039; was a biannual event held in alternate year of The Jogja Biennale (Equator Series). Based on knowledge exchange, this symposium serves to expand the scope, work, and new networks built by The Jogja Biennale which in each of its events is limited to cooperate with one region or even one country in particular. This symposium is designed to maintain existing relationships and build new relationships between countries along the equator region. &lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and [[Ratna Mufida]] were behind this symposium. They worked together under Enin Supriyanto and Yustina Neni&#039;s direction to questionings whilst framing, constructing, and organising The Equator Symposium.&lt;br /&gt;
&lt;br /&gt;
==[[Choreographed Knowledges|Choreographed knowledges]]==&lt;br /&gt;
What do you want to be when you grow up? Starting from childhood, we are taught to answer this question with a particular profession: A doctor, an astronaut, a teacher, a soldier, a police(wo)man, a painter, etc. This shows that humans are workers. If you are a doctor, wherever you will go, people will ask you about their health. Our work has an affect on our roles in our social lives. In fact, what do we accomplish by working? Does your job match your ideals? How do you choose the path of education you will travel? Does education limit or expand your choice of occupation? What is the attitude of the state towards education and employment to guarantees the continuity and welfare of the lives of its people?&lt;br /&gt;
&lt;br /&gt;
In it&#039;s first public iteration, at Cemeti Institute for Art and Society, Yogyakarta, 2019, [[Grace Samboh|Grace]] worked with Julia Sarisetiati and Ary &amp;quot;Jimged&amp;quot; Sendy to grow the timeline. As for the second public iteration, at Museum of Contemporary Art Tokyo, 2025, [[Ruhaeni Intan|Intan]] and [[Grace Samboh|Grace]] generated the entries for the timeline, while [[Akmalia Rizqita “Chita”|Chita]] did the English translation. Translation to Japanese was by Kumakura Haruko.&lt;br /&gt;
&lt;br /&gt;
==[[Para sekutu yang tidak bisa berkata tidak]]==&lt;br /&gt;
&lt;br /&gt;
&amp;quot;Para sekutu yang tidak bisa berkata tidak&amp;quot; (lit. &amp;quot;The acquiscent allies&amp;quot;, 27 January-14 March 2022) departed from the &amp;quot;Jakarta-Paris 1959-1960&amp;quot; (1992) and the &amp;quot;Non-Aligned Countries Contemporary Art Exhibition&amp;quot; (1995) that carved a chapter in the collection of the Galeri Nasional Indonesia. This exhibition investigates relationships amongst artists, their practices and their allegiances, regardless of their nationalities and supposed political identities.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh|Grace]] was one of four curatorial members of &amp;quot;Collecting Entanglements and Embodied Histories&amp;quot; (2017–2022), a collaboration between Galeri Nasional Indonesia, MAIIAM Contemporary Art Museum (Chiang Mai), Nationalgalerie – Staatliche Museen zu Berlin, and Singapore Art Museum. For the Jakarta-leg of the exhibition, [[Akmalia Rizqita “Chita”|Chita]] and [[Rachel K. Surijata|Rachel]] were members of the research team and writers for its catalogue.&lt;br /&gt;
&lt;br /&gt;
==[[Color Curtain|Color curtain]]==&lt;br /&gt;
Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse after its first Asia-Africa Conference was held in Bandung, Indonesia, from April 18-24 in 1955. The Afro-Asian solidarity movement, catalyzed by Bandung, then emerged as an anti-imperialist, anti-colonial, and anti-racist movement. &lt;br /&gt;
&lt;br /&gt;
Taking a point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference (1956),&#039;&#039; this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated. We like to think of the cultural and artistic as part of a system of action, intended to change the world. This action-centered approach to art and culture is more preoccupied with the practical mediatory role of art in the social process, wherein cultural and artistic manifestations mediate social agency in the vicinity of persons, objects and activities.   &lt;br /&gt;
&lt;br /&gt;
==[[Rewinding Internationalism|Rewinding internationalism]]==&lt;br /&gt;
&lt;br /&gt;
==[[A roundabout: Blooming mementos, towards monuments|A roundabout: blooming mementos, towards monuments]]==&lt;br /&gt;
&lt;br /&gt;
==References==&lt;br /&gt;
{{reflist}}&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=920</id>
		<title>Color Curtain</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=920"/>
		<updated>2026-01-26T10:07:33Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* The conference */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== The color curtain and the promise of Bandung ==&lt;br /&gt;
[[File:Asia Africa Conference.jpg|thumb|Asia Africa Conference in Bandung, April 18-24 1955.]]&lt;br /&gt;
This conference take their title and point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference&#039;&#039; (1956), a critical reflection on the symbolic impact of the 1955 Asia Africa Conference in Bandung, Indonesia, from April 18 to 24, 1955. Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse. In essence, the Afro-Asian solidarity movement, catalyzed by Bandung, emerged as an anti-imperialist, anti-colonial, and anti-racist movement.&lt;br /&gt;
&lt;br /&gt;
Drawing connections between the Bandung Conference and the burgeoning Civil Rights Movement in the United States, Richard Wright championed the African American cause and called for solidarity with the struggles of “colored peoples” against capitalist, Western, and white exploitation. Central to this objective was cultural cooperation between Asia and Africa and their diasporas, as Angadipuram Appadorai, Secretary-General of the Indian Council of World Affairs, wrote in his influential text on the Bandung Conference. Notably, the conference established a cultural committee alongside its political and economic committees. Yet it has remained less clear how the political values celebrated during the Bandung era informed the aesthetics of artists and cultural workers.&lt;br /&gt;
&lt;br /&gt;
We provisionally describe the “third-way” artistic and literary imagination as comprising several key principles, including political and cultural self-determination, the revalorization of local cultural forms, and a dynamic engagement with both local and international commitments. Within their internationalist vision, these cultural expressions embody a poetics of analogy: an inward focus on building local cultural traditions while simultaneously drawing translational parallels with similar experiences across distant geographies.&lt;br /&gt;
&lt;br /&gt;
Taking Wright’s report as a point of departure, this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated—through its hopes, disillusions, and contestations—its resonance with the Civil Rights Movement in the United States, and its continuing contemporary significance.&lt;br /&gt;
&lt;br /&gt;
We conceive of culture and art as part of a system of action intended to effect change in the world. This action-centered approach emphasizes the practical, mediatory role of art within social processes, in which cultural and artistic practices mediate social agency among people, objects, and activities. This perspective built the “storylines” developed by researchers for the conference with the 1955 Asia Africa Conference in Bandung serving as a catalytic point of reference.&lt;br /&gt;
&lt;br /&gt;
== The conference ==&lt;br /&gt;
[[File:Asia Africa Conference in Bandung.jpg|thumb|The delegation of 29 countries who joined in Asia Africa Conference in Bandung, 1955.]]&lt;br /&gt;
&lt;br /&gt;
=== Thursday, November 4, 2021 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman, Rachel K. Surijata&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This conference took place online via Zoom and were hosted by the University of California Berkeley Art Museum and Pacific Film Archive and Städelschule Frankfurt. In collaboration with Hyphen from Yogyakarta, Indonesia; [https://www.instagram.com/blaxtarlines/?hl=de BlaXtarlines Kumasi] and National Museum Accra, Ghana; [https://www.nationalgallery.sg/ Singapore National Gallery]; Ateneo Gallery at the Ateneo University Manila, Philippines. Supported by The Andy Warhol Foundation for the Visual Arts, UC Berkeley Art Museum and Pacific Film Archive, and Städelschule Frankfurt.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and Arham Rahman delivered a presentation in Bahasa Indonesia about &#039;&#039;Karangan: Lampiran tentang pengelolaan, keramah-tamahan, dan lain-lain&#039;&#039; (Appendices on organization, hospitality, and other things) for this conference with the support from [[Rachel K. Surijata]] as a translator. &lt;br /&gt;
&lt;br /&gt;
Through a selection of images, this presentation tried to unpack the creation of what is now tagged as &amp;quot;the Bandung spirit&amp;quot; through one particular aspect of the conference’s organizational side. The National Archive of Indonesia (ANRI) logged at least 565 photographic archives from the preparation up to the event. Oftentimes, these images are treated, read, and analyzed as evidence, visual, therefore factual proofs. Have we ever considered that the Asia Africa Conference (1955) might be consciously constructed to be a myth?&lt;br /&gt;
[[File:What could have been, a panel part of PKN 2023, about &amp;quot;Spectre of Bandung&amp;quot;.jpg|thumb|&#039;&#039;&#039;&#039;&#039;What could have been&#039;&#039;&#039;&#039;&#039;, a panel part of PKN 2023, that considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot;.]]&lt;br /&gt;
&lt;br /&gt;
=== Tuesday, October 24, 2023 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman and Rachel Surijata; Vera Mey (London), Suman Gopinath (Bangalore), Elizabeth Asafo-Adjei (Accra)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This panel considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot; and why the call for a return to Bandung, is still regarded as threatening to a political world order. We consider how this plays out in the realms of aesthetics as a disruptor to the symbolically political.  &lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=File:What_could_have_been,_a_panel_part_of_PKN_2023,_about_%22Spectre_of_Bandung%22.jpg&amp;diff=919</id>
		<title>File:What could have been, a panel part of PKN 2023, about &quot;Spectre of Bandung&quot;.jpg</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=File:What_could_have_been,_a_panel_part_of_PKN_2023,_about_%22Spectre_of_Bandung%22.jpg&amp;diff=919"/>
		<updated>2026-01-26T10:05:50Z</updated>

		<summary type="html">&lt;p&gt;R Intan: &lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;What could have been, a panel part of PKN 2023, about &amp;quot;Spectre of Bandung&amp;quot;.&lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
	<entry>
		<id>https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=918</id>
		<title>Color Curtain</title>
		<link rel="alternate" type="text/html" href="https://hyphen.web.id/index.php?title=Color_Curtain&amp;diff=918"/>
		<updated>2026-01-26T10:00:42Z</updated>

		<summary type="html">&lt;p&gt;R Intan: /* The color curtain and the promise of Bandung */&lt;/p&gt;
&lt;hr /&gt;
&lt;div&gt;== The color curtain and the promise of Bandung ==&lt;br /&gt;
[[File:Asia Africa Conference.jpg|thumb|Asia Africa Conference in Bandung, April 18-24 1955.]]&lt;br /&gt;
This conference take their title and point of departure from Richard Wright’s &#039;&#039;The Color Curtain: A Report on the Bandung Conference&#039;&#039; (1956), a critical reflection on the symbolic impact of the 1955 Asia Africa Conference in Bandung, Indonesia, from April 18 to 24, 1955. Bandung marked a historical moment in which existing affinities and solidarities found a shared name—&#039;&#039;Afro-Asian&#039;&#039;—and entered cultural and political discourse. In essence, the Afro-Asian solidarity movement, catalyzed by Bandung, emerged as an anti-imperialist, anti-colonial, and anti-racist movement.&lt;br /&gt;
&lt;br /&gt;
Drawing connections between the Bandung Conference and the burgeoning Civil Rights Movement in the United States, Richard Wright championed the African American cause and called for solidarity with the struggles of “colored peoples” against capitalist, Western, and white exploitation. Central to this objective was cultural cooperation between Asia and Africa and their diasporas, as Angadipuram Appadorai, Secretary-General of the Indian Council of World Affairs, wrote in his influential text on the Bandung Conference. Notably, the conference established a cultural committee alongside its political and economic committees. Yet it has remained less clear how the political values celebrated during the Bandung era informed the aesthetics of artists and cultural workers.&lt;br /&gt;
&lt;br /&gt;
We provisionally describe the “third-way” artistic and literary imagination as comprising several key principles, including political and cultural self-determination, the revalorization of local cultural forms, and a dynamic engagement with both local and international commitments. Within their internationalist vision, these cultural expressions embody a poetics of analogy: an inward focus on building local cultural traditions while simultaneously drawing translational parallels with similar experiences across distant geographies.&lt;br /&gt;
&lt;br /&gt;
Taking Wright’s report as a point of departure, this project seeks to re-examine the so-called “promise” of Bandung and the ways in which it was culturally articulated—through its hopes, disillusions, and contestations—its resonance with the Civil Rights Movement in the United States, and its continuing contemporary significance.&lt;br /&gt;
&lt;br /&gt;
We conceive of culture and art as part of a system of action intended to effect change in the world. This action-centered approach emphasizes the practical, mediatory role of art within social processes, in which cultural and artistic practices mediate social agency among people, objects, and activities. This perspective built the “storylines” developed by researchers for the conference with the 1955 Asia Africa Conference in Bandung serving as a catalytic point of reference.&lt;br /&gt;
&lt;br /&gt;
== The conference ==&lt;br /&gt;
[[File:Asia Africa Conference in Bandung.jpg|thumb|The delegation of 29 countries who joined in Asia Africa Conference in Bandung, 1955.]]&lt;br /&gt;
&lt;br /&gt;
=== Thursday, November 4, 2021 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman, Rachel K. Surijata&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This conference took place online via Zoom and were hosted by the University of California Berkeley Art Museum and Pacific Film Archive and Städelschule Frankfurt. In collaboration with Hyphen from Yogyakarta, Indonesia; [https://www.instagram.com/blaxtarlines/?hl=de BlaXtarlines Kumasi] and National Museum Accra, Ghana; [https://www.nationalgallery.sg/ Singapore National Gallery]; Ateneo Gallery at the Ateneo University Manila, Philippines. Supported by The Andy Warhol Foundation for the Visual Arts, UC Berkeley Art Museum and Pacific Film Archive, and Städelschule Frankfurt.&lt;br /&gt;
&lt;br /&gt;
[[Grace Samboh]] and Arham Rahman delivered a presentation in Bahasa Indonesia about &#039;&#039;Karangan: Lampiran tentang pengelolaan, keramah-tamahan, dan lain-lain&#039;&#039; (Appendices on organization, hospitality, and other things) for this conference with the support from [[Rachel K. Surijata]] as a translator. &lt;br /&gt;
&lt;br /&gt;
Through a selection of images, this presentation tried to unpack the creation of what is now tagged as &amp;quot;the Bandung spirit&amp;quot; through one particular aspect of the conference’s organizational side. The National Archive of Indonesia (ANRI) logged at least 565 photographic archives from the preparation up to the event. Oftentimes, these images are treated, read, and analyzed as evidence, visual, therefore factual proofs. Have we ever considered that the Asia Africa Conference (1955) might be consciously constructed to be a myth?&lt;br /&gt;
&lt;br /&gt;
=== Tuesday, October 24, 2023 ===&lt;br /&gt;
&#039;&#039;Grace Samboh, Arham Rahman and Rachel Surijata; Vera Mey (London), Suman Gopinath (Bangalore), Elizabeth Asafo-Adjei (Accra)&#039;&#039;&lt;br /&gt;
&lt;br /&gt;
This panel considers the exhibition that was planned &amp;quot;Spectres of Bandung&amp;quot; and why the call for a return to Bandung, is still regarded as threatening to a political world order. We consider how this plays out in the realms of aesthetics as a disruptor to the symbolically political.  &lt;/div&gt;</summary>
		<author><name>R Intan</name></author>
	</entry>
</feed>