Collective Mourning and Planetary Mourning

Held on 11 Nov 2022
Collective Mourning and Planetary Mourning is the title under which a set of activities are set in motion around the echo of activities celebrating All Souls Day with a programme of live arts, before continuing with a study group under the same name. It seeks to open up a dialogue around mourning as a human process of loss and mourning established by the world through reflections from artistic forms of expression, social movements and environmental activism.
The helplessness experienced in the death of thousands of people during the recent global pandemic, in addition to successive and current wars, exists alongside a growing sadness over environmental collapse and the destruction of life on Earth. In this context of social disturbance, forms of rituality and collective care arise, inviting us to reflect on the power of mourning to reshape relationships with the world.
In contemporary Western societies there is the prevailing conception of mourning as the process an individual must go through after the loss of affective ties to those who have passed. This acceptance, imposed as work based on the exercise of forgetting, is revised by Vinciane Despret in her book Our Grateful Dead. Stories of Those Left Behind (University of Minnesota Press, 2021). In it, Despret gathers the testimonies of lived experiences during mourning, and suggests we listen and tend to other forms of existence in our relationships with those who are no longer here. Gestures, behaviours and unusual attentions that can lead to mourning not being conceived negatively as an anomaly that we must cure ourselves of, but as a state which is able to perceive and house modes of uncommon co-existence between people, times, spaces and beings.
[dropdown]
Drawing inspiration from these ideas, the programme starts by setting forth a critical questioning of the conception of mourning as individual experience, addressing the collectiveness of life and the conditions and categorisation of the sick body. It prompts a study of present issues in situated ecologies — for instance analogies between ways of life — so as to observe the tensions or conflicts that stem from them. The question around whether it is possible, as a society, to imagine and put into practice gestures that nurture a more just co-existence between humans and other species — animals, plants and minerals — and which also dissociate themselves from the established relations of consumption, destruction or domination, form the backbone of the overall intention of Collective Mourning and Planetary Mourning.
Collective Mourning and Planetary Mourning’s live arts programme is held in collaboration with the Community of Madrid’s 40th Autumn Festival and features the screening of the stage piece MONUMENT 0.6: Heterochrony, by Eszter Salamon, and the performance of Alex Baczyński-Jenkins’s dance piece Unending love, or love dies, on repeat like it’s endless. The project occasions experimentation with a sensitive approach to choreographic pieces and other physical practices which contend with different states of transit between life and death: the multiple and complex forms of mutual care; support for different states of mind stemming from loss; the invention of our own corporal or symbolic ritualisms which, upon being shared, resignify and establish new relational forms with life; and, finally, mourning as a state for perception and listening.
Furthermore, the Museo’s study group is articulated around six sessions grouped into two blocks, whereby artists and researchers who work in different fields of knowledge — Alejandro Alonso Díaz, Marwa Arsanios, Rebecca Collins, María García Ruiz, Germán Labrador, José Antonio Sánchez, Alejandro Simón and Leire Vergara — are invited to share their investigations, readings, experiences and artworks, with the aim of cultivating a terrain of reflection and debate around mourning. It also follows on from the study groups previously coordinated by the research group Artea — Body, Territory and Conflict (2020–2021) and Conjugating Worlds: Multi-Species Corporealities (2022) — and is linked to the research project The New Loss of Centre. Critical Practices of Live Arts and Architecture in the Anthropocene, directed by Fernando Quesada, from the University of Alcalá de Henares, and funded by Spain’s Ministry of Science and Innovation.
[/dropdown]
Curator
Isabel de Naverán (ARTEA)
Organised by
Museo Reina Sofía
Collaboration
The Community of Madrid’s Autumn Festival
Inside the framework of
TIZ 5. Phantasmata and TIZ 6. Planet A: Green World
-
Friday, 11 November 2022 Nouvel Building, Auditorium 200
Collective Mourning and Planetary Mourning. MONUMENT 0.6: Heterochrony
Eszter Salamon
TicketsThe Museo organises Collective Mourning and Planetary Mourning, with a live arts programme which participates in the 40th Autumn Festival of Madrid. The first part features the performance of MONUMENT 0.6: Heterochrony, a stage piece by Hungarian choreographer Eszter Salamon, who creates an imaginary scene between past and present. The work also includes echoes of music archives from Sicily with choreographic impressions inspired by the mummification rituals of the Capuchin Catacombs of Palermo, presenting a continuum between life and death, a phantasmagorical co-existence, while inventing its own utopian body: a dancing, acoustic body. The performance is followed by a conversation between Eszter Salamon, Isabel de Naverán, Germán Labrador and Alberto Conejero.
-
Saturday, 12, and Sunday, 13 November 2022 Sabatini Building, Floor 1, Room 102
Collective Mourning and Planetary Mourning. Unending love, or love dies, on repeat like it's endless
Alex Baczyński-Jenkins
TicketsThe second part of the Collective Mourning and Planetary Mourning programme presents the performance Unending love or love dies, on repeat like it's endless, a choreography by Alex Baczyński-Jenkins which explores relationships between desire, dance, fragmentation, love (understood as communality), mourning and time. Through the gesture, sensuality, relationality and touch, Baczyński-Jenkins’s practice unfurls structures and politics of desire. Relationality is present in the dialogic forms of developing and performing the piece, and in the materials and poetics it invokes. This includes the study of the relationships between feeling and sociability, embodied expression and alienation, the textures of daily experiences and latent queer utopian legacies.
-
20 December 2022 - 26 January 2023
Collective Mourning and Planetary Mourning
Study Group
RegistrationThis study group ties in with the same-titled live arts programme. Across six sessions, artists and researchers share their investigations, readings, experiences and artistic references, contributing to an enrichment of reflections and debates which set up a dialogue with mourning a process of human loss and the mourning engendered by the gradual destruction of the planet. In this context of social disturbance, forms of rituality and collective care arise, inviting us to reflect on the potential of mourning to reshape relationships with the world.
Más actividades
![Jean Vigo, Taris, ou la natation [Taris, rey del agua], 1931, película](https://recursos.museoreinasofia.es/styles/small_landscape/public/Actividades/ciclocine-piscinas-7.jpg.webp)
Leni Riefenstahl. Olympia, Part 2. Festival of Beauty and Jean Vigo. Taris, Swimming Champion
Friday, 24 July 2026
The body in water as an object of ideology. This is one of the major themes of the 1930s and this session, where Nazism and Anarchism dissolve into two different swimming pools. Two great films of counterposed ideologies which have gone down in history as examples of film’s power to represent a vision of the world. In Olympia, Part 2. Festival of Beauty, Leni Riefenstahl films the Olympic Games of Berlin in 1936, organised during the Third Reich. The camera leaves the athletics stadium to show the repertoire of modern sports — fencing, polo, cycling, pentathlon — before culminating in the Olympic pool with Adolf Hitler as the host, where the beautiful, disciplined, classical bodies of the swimmers bring to mind, as Susan Sontag wrote, the visual fascination that characterised fascism. Meanwhile, Jean Vigo, the son of an exiled Spanish anarchist, films French Olympic champion Jean Taris in a funny, playful exercise, where the swimming pool becomes a field of play without rules and where avant-garde film-making elements of the 1930s materialise, such as slow motion, superimposed images and dynamic editing. Two avant-garde films, two films on opposite poles that show, for a time, swimming not as an object of pleasure or desire, but as a space of contest from which to demonstrate the power of the twentieth century’s great ideologies.
![Lloyd Bacon, Footlight Parade [Desfile de candilejas], 1933, película](https://recursos.museoreinasofia.es/styles/small_portrait/public/Actividades/ciclocine-piscinas-8_0.jpg.webp)
Lloyd Bacon. Footlight Parade
Saturday, 25 July 2026
The swimming pool and dancing aquatic bodies as a place of reverie and fascination in the advent of Hollywood and the fledgling entertainment industry. A musical prior to the moralising Hays Code in which a visionary Busby Berkeley directs one of the most lavish mass-participation choreographies in the history of cinema. The main number is By a Waterfall, with a pool and hundreds of bathers front and centre. After observing this piece, Salvador Dalí considered Busby Berkeley an equal in his paranoid delirium and a major influence on his installations, for instance the work he made for the 1939 New York World’s Fair.
The story follows a brilliant theatre director who dreams up grandiose musical numbers to be performed in cinemas before each screening, saving live performance from the rise of spoken film. Therefore, he throws himself into a race to show the world the three most lavish musicals ever imagined. Along with Honeymoon Hotel and Shanghai Lil, By a Waterfall stands out and is considered the most striking film choreography focused on the plastic possibilities of the swimming pool. Hundreds of swimmers turn their bodies into monumental, abstract geometric figures in a crescendo of surprise and wonder which builds the swimming pool into the essential architecture for a Hollywood conceived as a new factory of dreams.
![Mike Nichols, The Graduate [El graduado], 1967, película](https://recursos.museoreinasofia.es/styles/small_landscape/public/Actividades/ciclocine-piscinas-9_0.jpg.webp)
Mike Nichols. The Graduate
Friday, 31 July 2026
Benjamin Braddock (Dustin Hoffman) is a young graduate from a wealthy California family. After returning home he meets Mrs Robinson (Anne Bancroft), who seduces him in successive encounters and shows him things that can’t be read in books. Mrs Robinson’s daughter, Elaine (Katharine Ross), enters his life to turn his feelings upside down.
Anne Bancroft’s remarkable performance shows the need to feel alive in a world gone stale, and the weapons sex possesses opposite romantic love. This is the learning curve young Ben experiences, and it is the time he spends drifting in the swimming pool that takes him from bewilderment to lucidity. He goes from a fool in a wetsuit lost at the bottom of the pool, to letting himself sway on the waters of pleasure or to see the mantle of the pool covered in fallen leaves with the arrival of love. The swimming pool is the place that initiates a change of state: an awakening of life forces.

Sol Iglesias. The Swimmers
Saturday, 1 August 2026
The end of the world, caused by climate change, is here and a group of friends wander from swimming pool to swimming pool at the height of a long, hot summer in Buenos Aires. From pool to pool, they cross the city, drifting leisurely and agreeably. In this transit they encounter different survivors searching desperately for water until their journey ends.
In echoing Frank Perry and Sydney Pollack’s film The Swimmer, Sol Iglesias’s The Swimmers is, equally, a path towards first light. The swimming pools symbolise, on this sunburnt stage, a metaphor at once for shelter and death by asphyxiation. It is the extreme heat that turns it into a fresh and pleasurable ending. The swimming pool, moreover, represents the lethargy of a youth tired of fighting against something they see as “inevitable”. As the young people trespass on a neighbourhood’s private property — rather than in public space — the pool is a stronghold of intimacy that must be seized: the false paradise of a collapsed society. The film brings the viewer closer to another film to feature in this series, La ciénaga (The Swamp, 2001) by Lucrecia Martel, in which bodies search for recesses of stagnant water.

Jack Hazan. A Bigger Splash
Friday, 7 August 2026
Painting endows a fleeting and unique moment with permanence and stability. This was the vision of the late David Hockney when, brushstroke by brushstroke, he returned to the swimming pool in A Bigger Splash: the great dive into a Californian pool which freezes a sense of happiness. A splash made by Peter Schlesinger, the painter’s partner from whom he has just separated.
In the film A Bigger Splash, Jack Hazan portrays the world of a successful artist, art-market and art-dealer pressure, the tension between the ego and personal frailty, and the obligation to continue with a style and iconography which, despite its instantly recognisable artistic imprint, creates doubts for the painter. In a grey, rainy London, a glum Hockney, the victim of soured love, keeps returning to the Californian swimming pool that holds the promise of happiness, in the form of a homosexual Arcadia in which the painter lives with his young partner and a group of equally glowing and attractive friends. Ultimately, the pool, as Jack Hazan recalls in this pioneering artist’s documentary, is a simile for the same painting in its original intention: hang onto fleetingness to lend it a permanence for the beholder, despite it not existing. Hockney, as one of the last great painters, knew his medium remained largely unchanged across hundreds of years of history.

