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Mercedes Replinger

( … ) Possession is already a term that alerts us about the difficulties in adopting the features , assuming the alien face as immediate access to understanding others . For our culture does not have absolute control of own face is always a sign of stupidity or lack of autonomy ; rejection process of metamorphosis that the mime , gestures involved. Therefore, in many cultures the freedom of the face that should not restrict transparent emotions , thoughts fluttering inside the individual, the deeper reason for this approach is the constant demand for autonomy of man. Nobody is allowed to enter another . The man has to have the strength to remain equal to itself … it is the influence of one man over the other which encourages endless , fleeting , metamorphosis 1. Wherever imitation of gestures , gestures are socially condemned ; there, too , the process is rejected, the strategies assume the other’s face as a reference . Facing the metamorphosis only found impenetrable , rigid masks , which mark an impassable distance with looking . Undo a face, as Deleuze points out , is not easy. One possibility perhaps is in the process of deterritorialization , find a new use of the face that does not involve animals or romantic regression back to be primitive, but rhizomatic construction that penetrates the impenetrable features and undoes the horizontality of the character itself and subjectivity only in the black hole of consciousness and subjective passion we can discover the captured particles , altered , transformed to be relaunch for a living love , not subjective , in which each is connected with the unknown spaces of the other without entering them and conquer , in which the lines are broken up as two lines . on the dark bottom of the boxes of this facility , which present only a certain opening angle , the outline of the faces was broken in multiple directions and confused images reflexes , making it impossible to distinguish who it belongs to each of the faces, or if they are made ​​from one or several overlapping . No hint of subjectivity , no reference enabling isolated recognition. Perhaps , then, at last we are able to not look at the face of the other .

That is, to paraphrase Levinas 3 we may be able to access the ethical one that does not pass through the perception that inevitably ends up turning to face another object . Broken mirror , says Antonia Valero is expose a fragmented reflection and lifelong crossing the boundaries between bodies and discourses of the other. An infinite series of distorted and indistinct faces, freed of the traits that held , now joined by the meaning of the passage. Therefore, these cases do not have a specific number , their length depends only on the extension of travel. Boxes- suitcase as mobile as the process of metamorphosis of faces : bags that allow another way of seeing , reflections of reflections , in a medium that is always moving . Against the standardization of space, reduced the strange and foreign places of exclusion and apartheid ghetto , some bags and mobile homes where the multicultural society may be able to find common ground . The house is the gathering of the same in their own rite / But :/ own intimate open , not closed! The opening interiority interiority no longer ; / privacy : / what hospitality opens four ( … )

1 Elias Canetti : The Metamorphosis Mass and Power. Barcelona , ed. Muchnik , 1981 , p. 373

2 Gilles Deleuze and Felix Guattari : Year Zero – rostrosidad in A Thousand Plateaus … op. Cit , p. 193

3 Emmanuel Levinas : Ethics and Infinity. Madrid, The Raft of the Medusa , 2000 , pp . 71-75

4 Hugo Mujica : Poetics of emptiness. Madrid , ed. Trotta , 2002 , p. 125