Author: jm

About jm

jake moore is currently a PhD student in Art History, supervised by Dr. Christine Ross. Her research focuses on the rematerialization of the work of art and how shifting interpretations of materiality alter both access and perceived presence. As an artist and exhibition maker, her primary medium is space and its occupation, a notion extended to the production of text and academic practice. Her writing is published in both institutional and broadly public forms. Exhibition essays of note are; “It is a messy mouth”, Eliza Griffiths, and “look at what I am thinking, see what I am feeling” Valérie Blass. A book chapter for the YYZ publication, What is our role? : Artists in Academia and the Post-Knowledge Economy is forthcoming.


A lexicon for projects addressing the public sphere:

As each of the resulting projects and texts of the participants offer ideas and terminologies which themselves have long tendrils, this lexicon will offer a repository for those terms to be usefully unpacked and expanded upon.
I am unsure if it should be alphabetical or in true blog tradition temporally structured. My inclination is, time of entry marks time of reception for the author, in both a useful and poetic way intertwined so will begin with this idea.

“I am who I am because of who we all are.”

Marjetica Potrč will be presenting, “The Soweto Project: Ubuntu Park” as part of the panel,
SCULPTING THE COMMON alongside Nadia Myre, and Romeo Gongora.

The name for the park, Ubuntu, is not the name of a person or corporation as is so common in the naming of so called public spaces, but the name of an idea, even perhaps a worldview, shared throughout the African continent and central to the construction of a commons. “Ubuntu asserts that society, not a transcendent being, gives human beings their humanity.”

“ ‘A person is a person through other people’ strikes an affirmation of one’s humanity through recognition of an ‘other’ in his or her uniqueness and difference. It is a demand for a creative intersubjective formation in which the ‘other’ becomes a mirror (but only a mirror) for my subjectivity. This idealism suggests to us that humanity is not embedded in my person solely as an individual; my humanity is co-substantively bestowed upon the other and me. Humanity is a quality we owe to each other. We create each other and need to sustain this otherness creation. And if we belong to each other, we participate in our creations: we are because you are, and since you are, definitely I am. The ‘I am’ is not a rigid subject, but a dynamic self-constitution dependent on this otherness creation of relation and distance”.

Michael Onyebuchi Eze, Intellectual History in Contemporary South Africa, pp. 190–191

This suggests the necessity of a public sphere in the comprehension of another being. This does not preclude that we share a common sphere but acknowledges that even that difference will provide one’s sense of being.