Politinio įvykio rematerializavimas meninio aktyvizmo praktikose
Re-materialization of Political Event in the Practices’ of Political Activism

Summary/Abstract: The article focuses on the materiality of ideology and the idea of art and life as an ideological accident, using the specific example of the (anti)artistic activism of the Alytus DAMTP (Duomenkasių ir psichodarbininkų sąjūdis, Eng. the Coalition of Data Miners and Psycholabourers). The article discusses the specific situational concept of art blending in with life and generating alternative meanings. Ideology is specifically material. This means that even though this ideology does not ‘exist’, it manifests itself through the subject and for the subject, to be more precise, it creates the subject, questions it through a certain situation or daily practical rituals and through material forms of being and institutions, creating the material or substance of the ideology. However, this matter is also a “falsifying conscience” that institutionalises and falsifies the (daily) situation in the broader sense, creating a regulatory structure of alienation and spectacle. Ideology is related to the logic of theatre performance (let us not forget that there is always a relationship between theatre, acting and daily life). A “great accumulation of plays” is generated, where everything that was ever experienced withdraws into the area of representation. Besides, the play or spectacle is not simply an entirety of events, but the social relationship established by these events between individuals made to act out a certain (social) role. 161POLITINIO ĮVYKIO REMATERIALIZAVIMAS MENINIO AKTYVIZMO PRAKTIKOSE The falsification of daily life is undertaken by the modern bureaucracy and the netocracy of today’s worldwide web. However, despite the tendency for societal power to become more virtual, softer and an ever more streamlined falsifying conscience, the intersectionality of social relationships is still an issue, in other words, the problematic question of social class emerges once again. This also means the reemergence of political/aesthetic situations such as the importance of a method of revealing this falsifying conscience. Withdrawing from the level of daily falsification, the “societal play”, and the transferral of expression to the proletariat level or the level of direct action was a relevant issue for many (anti)artistic activist movements after World War II, from the Lettrists and situationists up to the early (political) fluxus movements and present-day activism/sabotage tactics. Jacque Rancière discusses the internal structure of politic and its core, which can also be called “aesthetic”. It can be interpreted as a certain internal and basic structure that (dis)organises and questions space, time and society’s activity within these dimensions. Certain political/aesthetic situations reemerge, such as the importance of a method of revealing this falsifying conscience. One of the methods that an artist or intellectual can use to escape this falsification, is by betraying their (small) bourgeois social class. The Alytus DAMTP invokes a similar logic in its activity. It could be called a complex or network art strike or a similar activist phenomenon.

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