Yogya Annual Art #6 – TRANSboundaries
Yogya Annual Art #6 (2021)
TRANSBOUNDARIES
Setahun lebih kita berada dalam alir-pusaran pandemik (“Circular Flow,” Triana Nurmaria). Mungkin kini saatnya kita refleksikan bagaimana pembatasan sosial diterapkan, terutama demi kehidupan yang lebih sehat (“Come On Live Healthier,” Joni Ramlan). Pembatasan ini ditujukan ke dalam diri dan interaksi sehari-hari sehingga pelan-pelan kita mulai beradaptasi. Para (maha)siswa, misalnya, harus “belajar di/dari rumah” (Raka Hadi Permadi). Menjaga jarak, meminimalkan tatap-muka, menjalani demobilisasi (Alit Ambara). Pada mulanya memang terasa janggal, namun lama-kelamaan terjadi pembiasaan, internalisasi, sekaligus juga pembangkangan diam-diam. Penetapan batas-batas yang relatif cair ini tidak jarang dinegosiasi, namun pilihan di tangan masing-masing. “Choose Now!” (Burhanudin Reihan Afnan). Di samping itu, sebagai suatu struktur, masyarakat memang niscaya dapat berjalan dan bertahan melalui sekian batas-batas sosial. Batas-batas ini memungkinkan individu merasa, dalam ungkapan Jawa, “empan-papan” (tahu menempatkan diri). Menyadari posisi di tengah masyarakat. Batas sosial yang paling struktural tentu kelas dan golongan. Kita menempatkan diri dalam kesadaran tentang posisi di dalam hierarki sosial. Dari pembedaan batas ini, misalnya, dapat kita kenali golongan/kelas sosial tertentu dan identitas-diri (A.T. Sitompul, “Be Somebody”). Batas-batas lainnya lebih kultural, semisal etnisitas, keagamaan, dan kebahasaan. Meski penanda batas ini mulur-mungkret, bukan berarti tidak genting. Ambil contoh penebalan batas identitas keagamaan. Kecenderungan ini kian ketara, sejak dari wajah intoleran keseharian hingga radikalisme yang gampang meletup.
Yogya Annual Art #6 2021, termasuk dua special projects oleh Made Wianta (1949-2020) dan Nyoman Nuarta, masih berhadapan dengan kondisi tersebut. Kita masih berada di dalam konteks sosiologis dan kultural yang sama, bukan saja sebagai “Hot News” (Hono Sun), melainkan juga “The Great Silence” (Fika Khoirun Nisa) yang berpotensi horor, mengancam. Sebab, di satu sisi, kita menyadari belum sepenuhnya terbebas dari kekangan wabah. Kita masih berupaya, dengan sabar dan tabah, mengentaskan diri dari kondisi pandemik beserta segenap pembatasannya itu. Di sisi lain, kita juga mengalami dan mengamati gejala penebalan batas-batas sosial tertentu yang berpotensi sebagai kendala dan ancaman bagi perubahan kultural dan sosial, dinamika kehidupan berbangsa, ke arah yang diharapkan lebih baik. Dengan latar belakang ini dapat dicermati karya 86 perupa dalam menyikapi upaya penetapan batas-batas sosial, negosiasi, dan pelintasan-pelintasan terhadapnya. Bersama dengan seluruh perupa yang berpartisipasi dalam YAA #6 ini, semoga kita dapat membaca secara lebih kritis arah-arah peralihan, kemungkinan perubahan, menafsir lintasan-lintasan dunia pasca-pandemik yang “Tak Terhingga” (Laila Tifah). Mari kita bangkit dan bertindak (“Resurraction”)! Seperti afirmasi Natalini Widhiasi melalui wall project-nya.
—-
We have been in a pandemic “Circular Flow” (Triana Nurmaria) for more than a year. Maybe now it is the time for us to reflect on how social restrictions are implemented, especially for a healthier life (“Come On Live Healthier,” Joni Ramlan). These restrictions are aimed at ourselves and daily interactions so that we slowly begin to adapt. The students, for example, have to “study at/from home” (Raka Hadi Permadi). To maintain distance, to minimize face-to-face contact, demobilized (Alit Ambara). At first it felt strange, but over time there was habituation, internalization, as well as silent disobedience. The determination of these relatively fluid boundaries is often negotiated, but the choice is in our hands. “Choose Now!” (Burhanudin Reihan Afnan). Beside that, society as a structure can indeed last and survive through various social boundaries. These boundaries allow the individual to feel, in Javanese terms, “empan-papan” (knowing one’s place). Be aware of position in society. The most structural social boundaries are of course social class and group. We place ourselves in an awareness of our position in the social hierarchy. From this boundary distinction, for example, we can identify certain social group/class and self-identity (A.T. Sitompul, “Be Somebody”). Other boundaries are more cultural, such as ethnicity, religion, and language. Although these boundary markers are elastic, it does not mean that they are not critical. Take for example the thickening of the boundaries of religious identity. This tendency is becoming more and more obvious, starting from the everyday look of intolerance to radicalism that easily explodes.
Yogya Annual Art #6 2021, including two special projects by Made Wianta (1949-2020) and Nyoman Nuarta, is still dealing with this condition. We are still in the same sociological and cultural context, not only as “Hot News” (Hono Sun), but also “The Great Silence” (Fika Khoirun Nisa) which has the potential to be horror, threatening. Because, on the one hand, we realize that we are not completely free from the plague. We are still trying, patiently and steadfastly, to rid ourselves of the pandemic condition and all its restrictions. On the other hand, we also experience and observe the phenomena of thickening of certain social boundaries that have the potential as obstacles and threats to cultural and social change, the dynamics of national life, in a direction that is expected to be better. With this background, we can observe the works of 86 artists in responding to efforts to establish social boundaries, negotiations, and crossings over them. Together with all the artists who participated in YAA #6, hopefully we can read more critically the directions of transition, the possibility of change, interpret the trajectories of the “Infinite” (Laila Tifah) post-pandemic world. Let’s get up, resurrect and take action (“Resurraction”)! As affirmed by Natalini Widhiasi through her wall project.
Kris Budiman
E-Katalog
(update e-catalog, versi 14 Juli 2021)
