Search for artists and speakers for workshops, theater, exhibition, performance, graffiti, dance, singing, photography or what else you come up with! Expense allowance and cost absorption possible if applicable..
Send us your proposals until 31st May 2022 mithilfe dieses Formulars:
Science meets art and education! The Political Art Days are a political art festival for Global Learning. Join us in September when artists, experts and festival visitors will address socially relevant issues!
This year we are talking about the concept of the so-called Imperial Way of Life - Why the way we live in the Global North prevents the Good Life for all people worldwide and how we can change these conditions together (more info below). We look forward to your participation!
What exactly are we looking for?
We are looking for people and contributions to enrich our festival. Art that can be displayed, exhibited or played, workshop ideas, suggestions for improving the world, contributions on topics worthy of discussion and anything else you can think of: from organized care professionals and care revolutionaries, experts on basic income and sustainable resource extraction, artistically active kindergarten or scientifically active student groups, repairers and up-cycling specialists and all other committed/interested people...
Creative actions, formations, imitations, imaginations, informations, interactions, compositions, collaborations, observations, propositions, provocations, realizations, stimulations, inventions, sensations, attractions, decorations, innovations, irritations, motivations, perfections, reflections, solutions, revolutions, abstractions, aggregations, associations, emotions, adaptations, ambitions, communications, creations, vocalizations, compilations, speculations, populations, stimulations, articulations, gesticulations, constellations and installations.
Thats not enough for you? Or you don't know what "The Good Life for everyone worldwide“ bedeutet?
Dann komm zu unserer Kick-off-Veranstaltung:
Date: Friday 29th April 2022
Place: Palais Palett in objekt klein a // Meschwitzstr.9 // 01097 Dresden
The Political Art Days is a public, political art festival that has been striving for six years to convey social, global and ecological contexts using art education methods in Dresden. Its format opens up a creative space for artists and speakers from various fields of science, culture and pedagogy, within which they can address socially relevant issues comprehensively and together with the festival visitors. Through diverse, interactive methods, we want to make the challenges of our globalized world visible and their multi-layered consequences - also on our own lives - comprehensible.
The focus of the 2022 festival edition will be the concept of the so-called "imperial way of life" developed by the I.L.A. collective, which depicts the complex and often confusing relationships between global crises and growing social injustice in the Global South and the current way of production and living in the Global North. Furthermore, we want to deal with the manifold, already existing possibilities, which describe a way to solidary ways of living and alternative ways of economy.
During the festival, these relations are to be illuminated in a comprehensible way for our visitors and the structure of our everyday life here in the Global North is to be critically questioned. The Political Art Days are intended to encourage reflection on our individual and social responsibility, and the alternative approaches to action are intended to encourage active participation in shaping a sustainable society in which sustainability, equality of opportunity and solidarity, rather than unlimited economic growth and systematic exploitation of natural resources and labor, determine the parameters of our human interaction.
The way in which social interaction is organized in the Global North (GN) and an understanding of prosperity is defined has a serious impact on the lives of other people from the Global South (GS). This becomes clear when we take a closer look at the local structures of, for example, care and wage labor; or our consumption behavior, with modern mobility solutions (Green Economy), service offers or our everyday dealings with money, raw materials and nature.
Increasingly, our reality of life is being decoupled from those who, under inhumane conditions in a somewhere, "somehow" produce things that make our lives easier and cheap: In mines, so-called "sweat stores" of the textile industry or on assembly lines and in far-away vegetable fields in food production; but also in the corridors of overburdened care facilities in this country.
Often, the wages for this work are not even enough to meet the most basic needs of those who have to do it. Since the 1990s, despite the growing global economy, income and wealth inequalities have continued to worsen, as evidenced by the increasing impoverishment of large segments of the world's population and a steady agglomeration of wealth in the hands of a few. Local problems are outsourced to distant parts of the world in order to keep production costs low or to have access to rare resources. The mechanisms of our global economy are largely based on the exploitation of human resources and natural habitats that are only available in limited quantities: drinking water, raw materials, food, among others. The inherent idea of growth and the constant drive for exploitation of this economy lead to humanitarian and ecological catastrophes, the consequences of which are hardly visible to us, but threaten the existential livelihood of many people worldwide. In addition, this economic system deliberately provokes conflicts: At present, over a thousand eco-social conflicts are being waged, most of them violently between multinational corporations and local communities.
A major contradiction is emerging here: between an increasing awareness of the problem - for example, that climate change is dangerous or that working conditions in electrical and textile companies are unsustainable - and the problem situation, which is worsening at the same time. The discrepancy between the fact that people with a high level of education and income in the Global North are statistically more environmentally aware, but at the same time they are the biggest polluters of emissions and slave labor due to their consumption behavior, shows how difficult it is to transform the will for change into an actual need for action and reveals why necessary institutional and political measures often fail to materialize or are slow in coming.
For many people, e.g. in Europe, the consequences of their lifestyle remain hidden because they can resort to goods on a daily basis without having to question their true price and origin: cheap clothing, exotic food at any time of the year, cheap air travel or on the wage labor of migrant professionals (e.g. in the care sector or food production), on technology and luxury items, a digital infrastructure. The GN's gaze seems littered with "blind spots" in the face of what we suspect but don't like to admit to ourselves: that every kind of product has its price, which has to be paid. Mostly at the expense of the environment or of people who have to pay for it because of their origin, class or gender.
This way of life is "imperial" because its strategies for satisfying needs are aimed at the limitless appropriation of nature and labor power. It represents a luring promise and compulsion at the same time: A promise of prosperity and the perpetual availability of consumer goods, but also coercion, since one cannot easily escape it on one's own and through individual action strategies (such as consumption renunciation). Consumption-based illusory solutions at supposedly low prices soothe the conscience and at the same time encourage the constant consumption imperative: the new car with an electric drive, a T-shirt from the discount store made of eco-cotton, etc. The market strategies constantly create needs and desires. Market strategies continually create needs and desires that want to be satisfied, but can never be fulfilled.
For "way of life" means a form of everyday intercourse with one another, which completely and inevitably permeates our daily lives. It dominates our modes of production and behavior, influences our patterns of thought and communication, and guides legislation. This may explain why a way out is so difficult to find and our behavioral patterns so hard to break, even though this way of living is destroying our environment and depriving most of humanity of their basic rights. As members of our society, we all inevitably share in the exploitative structures just described. Platforms like slaveryfootprint.org or fussabdruck.de show us this. In the face of globalization and climate change, it is of utmost necessity to confront the general public with the consequences of our way of life in the Global North and to motivate them to deal with these consequences. It is also particularly important to counter a general feeling of powerlessness, because at first it seems difficult to escape an imperial way of life. It must be shown that alternative solutions already exist, which can be supported and expanded. Our event tries to tie in with these points and to reach as many people of the general public as possible.
Hier eine kurze Zusammenfassung der Imperialen Lebensweise (englisch):
Die Political Art Days 2022 finden statt in Kooperation mit:
Die Political Art Days 2022 werden gefördert von: