Bienaventuranzas

By Julie Fourel

 

Bel enfant ne pleure pas.
Tu es entouré de rire sincère de cris profond.

Bel enfant ne pleure pas.
Tu es entouré de vie et d’amour.

De l’entraide et de la compréhension dans chaque regard.
De la douleur et du silence dans chaque écart.

Ils savent et se connaissent.Ils vivent ensemble et s’aiment.

Leur famille est la. Tous ensemble ils sont forts.

#1

Beautiful child, do not cry.
You are surrounded by sincere laughter and deep cries.

Beautiful child, do not cry.
You are surrounded by life and love.

Mutual help and understanding in every look.
Pain and silence in every gap.

They understand and know each other. They live together and love each other.

Their family is there. All together they are strong.

#2

 

#3

Asociatión De Las Bienaventuranzas is a home where we welcome the “poorest of the poor” -as Mother Teresa of Calcutta taught us- permanently or temporarily, providing quality of life, affection and love.

#4

 

#5

Currently I am volunteering at Asociatión De Las Bienaventuranzas. Every morning I wake up with a smile on my face and an urge to help in whichever way I can because the children are beautiful.

#6

 

#7

 

#8

 

#10

They currently have 170 children, adolescents, young people, adults and seniors who have been declared abandoned or in the process of protective investigation with physical, psychiatric and/or special education needs.

#12

 

#13

 

#14

With so much work always at hand, places such as this are always open to volunteers with new and thoughtful ideas.

#16

 

#18

There is a sense of beauty, magic, and energy when people come together for a common and passionate cause.

#21

 

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Visit: http://asociacionbienaventuranzas.org.pe/contactanos/

All images and content are owned by Julie Fourel and are not to reappropriated or used in any other way by any other person without the consent of the artist herself.
©Julie Fourel, March 2018.

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Reciklaonica – Creative Resistance in Squat Culture

By Connor Newson

Occupying the space of an abandoned building to house social events or reclaiming an unused building and utilising it for your temporary living quarters, your residence. To squat. The term, act, and people (squatters) often has negative connotations attached and perpetuated by the media – lazy scroungers and dangerous hippies. However squatters holds more importance than these bias stereotypes. From bringing to light the extent of housing shortages within the city, to the wider urban struggle and nonconformative, anticapitalist movements, the counterculture of squatting has long been a tool for political protest and dissent.

Reciklaonica Rooftop
Rooftop Morning Coffee

In 1969 the London Street Commune (LSE) occupied 144 Piccadilly, a mansion house on Hyde Park Corner. Travellers, hippies, youths and the homeless began filling the multi-storey building, a make-shift drawbridge was erected to keep out the disagreeing community, and banners hung from balconies and windows. “ALL HOMELESS WELCOME”. Their original agenda? First of all to provide shelter for the homeless, but also to protest and challenge the contradiction between the lack of available housing and the many unused buildings dotted about the city.

Movements such as these have been, and still continue to be echoed all over Europe. They are seen as a strong force for change, not just for the homeless plight but for the wider disenfranchised community. Squatting highlights a much deeper and subversive agenda of resistance against the dominant hegemonic forces of neoliberalism.
Reciklaonica (literal translation: Slaughterhouse), based in Zagreb, Croatia,  is an example of a squat that challenges the capitalist political system through creative resistance. It subverts the prescribed social norm of work, eat, sleep; of working to survive whilst the monopoly of multinational corporations reap in the benefits of their worker-slaves.

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I first stumbled across this self-imposed, isolated community with my friend, Jean, as we were hitchhiking around Europe, camping or crashing at various kind strangers’ houses. I had stayed at a friend’s house the night before (Stan, a PhD Chemistry student  met at Medika – an independent cultural and creative hub in Central Zagreb). In the morning he got in touch with some friends of his at Reciklaonica, to see if I could stay a night at their squat. They were happy to house us both for a night.

So we caught a tram across the city and landed outside a modern shopping mall. We passed through and walked into an abandoned complex of dilapidated industrial buildings. I felt as though i had suddenly stepped outside of the city. A forgotten land with overgrown grass and sprouting weeds surrounding concrete floors and small brick structures. Street art peered out the darkness behind broken walls until we came to a dirt track that ran down the side of the complex. In the distance I could see two figures, an average-sized male wielding an axe and a taller male dragging a basket with a much larger axe slung over his shoulder. We were heading towards each other with no one else around. Stan’s unflinching gait was the only thing to comfort the impending interraction as he continued unnervingly towards these two ominous strangers as if he knew them. He did know them. They were housemates of Reciklaonica.

We introduced ourselves and they very kindly told us to let ourselves into the building whilst they went out to collect firewood. Stan, having been there before, led the way past a door with the words Free Shop graffitied above, and around the corner to another steel door. To the right was a large wall painting of a guy I am told used to live here but has since passed away. The writing beside read ‘One Of Us’.

 

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“One Of Us”

 
We continued through the door and up a flight of stairs, passing yet more paintings and slogans plastered across the walls. Upstairs was another door with a contraption made from a half-filled water bottle and a rope that fed through a hole in the door – its purpose was to give weight so the door would shut automatically after being opened – ingenious. Inside there was more art strewn creatively on every surface; homemade furniture and sculptures gleaned from scrap materials; stickers and slogans of activism and equality, freedom, anti-nazi, pro-feminism, anarchy, pro-life. The multiple bedrooms, a kitchen, preparation room, living area with a rooftop garden (accessible by crawling out of the window) boasted enough space for the seven or so hospitable housemates. In fact, after eating homemade pizza’s together that evening Jean and I shared a guest bedroom with about six double beds to choose from.

The first obvious sign of Reciklaonica’s resistant qualities is clearly the fact that they occupy this space illegally, choosing to live in a space for free and not pay any sort of tax to a government they don’t believe in. Within the neoliberal paradigm urban space is determined by its potential profitability, which means housing is given to those who will pay rent or tax. Here the housemates defy that rule simply by residing in an unused building to avoid paying tax.

Similarly, graffiti and street art is deemed illegal because of its inherent nature of being applied to any surface of the urban topography. Therefore it is very difficult for local councils to create capital from a subcultural movement that acts to avoid being commercialised. The community of Reciklaonica used this transgressive creative act like the wider street art culture does (or at least the origins of street art does), to express personal and collective desires through art.

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Using street art, political or otherwise, to undermine the neoliberal appropriation of urban space (space reserved for practices that yield capital) is subverting the capitalist system as much as squatting itself is. Likewise, the FreeShop we walked past earlier, which allows anyone to take, leave, or swap items of clothing for necessary weather conditions, is also subversive. It is within these subversive acts that a resistant community is built.

Reciklaonica is not a community that aims highlight homelessness and a housing shortage like the LSC, however it is an autonomous community that tries to defy the neoliberal paradigm by acting against it in whichever way possible. Of course to resist the system in this manner may seem contradictory because Reciklaonica uses the products of the system, but it is by working within the system and against it that resistance begins, for it is arguably impossible to operate completely outside of capitalist system.

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Pico de Arieiro

By Eleanor Perry

Pico do Arieiro

Exposed
on a ridge overlooking two gullies.
It is good to vacate our
lives and become exposed.
I stand panting at an air so clear
my lungs struggle to grasp its substance;
to realise it.
On my mind is perspective, and how much I have this
Sunday morning.
Ahead, the well worn path stoops upwards
hand charred by midday sun.
I look at the rough crevices above me
and imagine ascending them.
My chalky hands on the rocks,
The chalk of my hands becoming rough with the rocks,
The rocks and the chalk of my mind.

Sitting, now, with this blue pen
I am reminded of some blistering shore bound painted boat
far off in the distance.
Or the clarity of an air above clouds.

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The art of India’s abandoned Beatles Ashram

By Connor Newson

As we heave ourselves over the barbed wire of a concrete wall the air falls silent. Around us stand maybe ten small, dome-shaped buildings scattered as if at random. Exposed to the elements, partially swallowed by overgrown brush, and rigged with untamed vines that spill from the crevices, it is a wonder how these stone huts retain a certain freshness after decades of negligence. We creep forward slowly, consciously peering around corners before making a second move for fear of being caught. After all, we weren’t supposed to be here – the sign reading “NO ENTRY WITHOUT TICKET” as we climbed the steep Ganga riverbank a few moments ago made that quite obvious.

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For now at least, we are alone. So we enter a dome, practically crawling through the small doorway to reveal the decaying interior. Its paint-peeled concrete walls are bare with nothing but individual questionable concrete slabs protruding from the arching wall which act as stairs to the hole above our heads. Somehow the rustic orange and mould-green colours give a pleasurable aesthetic to this forgotten space. However, considering the condition of the entire inside, my apprehension for ascending into the floor above is justified. Nevertheless, my overactive curiosity begs for more as I find myself climbing the freestanding steps one after the other.

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From upstairs, daylight floods into the room from yet an even smaller window. A path can be seen outside winding around the tree-covered domes, heading uphill towards larger buildings. Even from a distance it seems that years of untouched tranquillity hasn’t been as kind to those it has to the quaint little structure I stand on now. We push on, following the path uphill until we hear twigs snaps, and then some whispering voices down the hill to our right.

Through the tangling trees we spot two friends glancing forwards and behind whilst helping each other over different wall. It seems we’re not the only ones here anymore. Their wariness of being detected reflects that of ours only minutes ago. But for now, with no one else around, our paranoia has somewhat settled as we move up the hill. That is until we find ourselves walking on a dirt path close to the paying visitors entrance – the one we managed to avert before entering through an alternative route.

Rumour has it that this relatively new entrance fee came into effect after people realised money could be made from the street art hidden somewhere within. The fact that the Beatles came to study transcendental meditation here in 1968 is also a huge attraction. But by principal of street art being art for the people, subversion seems rather justified. Besides, this place has had open access for almost forty years now.

Conscious of preserving our cover we speed up out of view, passing a large roofless bungalow with rickety wooden window frames and sprouting bone-dry grass. Years of mould and moss adds to the post-apocalyptic ambience, yet the sunlight bursting through untamed trees gives the derelict site an element of peace. Further along I see the first signs of modern interference: a signpost. “PAINTING IS PROHIBITED”.

For a fleeting moment my reason for trespassing and not paying seems compromised. Surely this sign suggests the rumours aren’t true, that they’re not trying to capitalise from street art. If they were they definitely wouldn’t use signs to condemn “painting”, right? A couple of steps further and an elaborate painting of a bearded Indian man comes into view, spread across the wall almost directly behind the sign… My moral high ground is restored. Instead of condemning painting – as the sign suggests – an effort is made to preserve this commodity by marginalising other art that might prove tarnishing.

In my periphery I spot another painting on the adjacent wall, probably by the same artist. This time of a faceless, cloaked figure with clasped hands. I begin to approach it when one more appears from behind the tattered window frame of an old house. Soon enough, everywhere I look more paintings reveal themselves. Tucked behind the walls of crumbling buildings and peering through broken windows, it becomes a treasure trail for art lovers and urban explorers. We follow them like breadcrumbs, admiring the transcendent, spiritual nature of each piece until four people sitting outside a large warehouse catch our attention.

We stop for a moment, aware that they, like ourselves, have probably chosen an alternative entrance into the complex. Turning now to the building I see a doorway. The inside is caked with paintings and writing, with a single stencilled piece on the floor that reads: “FIND YOUR OWN WAY”, and an arrow pointing inside.

We unwittingly step into decades of artistic and musical history. Undoubtedly an appropriate place to jam, the large interior is the mother of all shrines to the Beatles. With stencils, lyrics, and huge monochromatic paintings of the famous group and their teachers decorating the walls, it proves to be a gallery of expressive amateur creativity. No doubt people have been breaking into this compound for years and using it as a concrete canvas to satisfy their creative desires. I walk to the door where a tag stands out from the surroundings. It reads, “Please Respect the ART & don’t tag the pointless things. Thanks & Enjoy”.

Once again my conscience can rest knowing that these artists didn’t have the intention of creating a moneymaking gallery for others, rather they advocate painting and enjoyment from sharing their art.

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In need of Shelter: Medika, Zagreb’s independent creative community

By Connor Newson

Its been a little over a month since myself and Jean began hitchhiking from the West of France towards Eastern Europe. By now I have become pretty familiar with some kind of routine, or at least understanding certain objectives that need completing before the day is out. This usually includes finding a place to sleep: a field, a park, somebody’s sofa or van, a cave, practically anywhere that wouldn’t mean being moved on by police at 2am (which has happened twice already) is suitable. Think our standards seem low? Me too, but I find this is the best way to truly experience local life. However today I didn’t expect to stumble upon Medika, a former squat turned creative and cultural centre, which sheltered me if only temporarily from the fast approaching winter.

It doesn’t take long for the 20kg bag on my back to begin taking its toll as I walk towards the city centre. I take refuge in a pub and make a list of other objectives to pass time: “buy new gas canister, find gloves and scarf, buy tomato to cook with, FIND SOMEWHERE TO SLEEP”. After an hour the rain subsides, so I pack up my things. As I do so the barman asks where my hostel is. I explain to him I don’t have one. “Actually I’m looking to pitch my tent, do you know anywhere?”. He tells me this is going to be difficult in a big city, and this I know all too well from sleeping on the streets of Modena in Italy two weeks ago. “You should check out a squat called Medika, they might let you sleep there if you wash some dishes or something for them,” he adds.

With some brief directions to work with I thank the barman and set about completing my task. Daylight quickly fades and I become exposed to the captivating, however wet, atmosphere of Zagreb by night. I navigate through the bustling centre of town, watching as people pile in and out of the packed evening trams on the main square. As I pass by the National Theatre I spot a tiny patch of grass concealed underneath a small bush surrounded by busy roads. “Just enough space to squeeze my one-person tent if all else fails,” I think to myself. I carry on, determined to find this safe haven.

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Finally, as the rain picks up pace once again, I reach a complex of buildings hidden behind tall walls. Every inch is a plastered palimpsest of thought-provoking graffiti. This must be it. I enter through the darkness of a passage until I stand alone in the middle of what resembles a concrete courtyard surrounded by more elaborate street art. The rain continues to fall, and there is little sign of life besides two rooms illuminated by dim flickers of orange. A man then walks out into the shadows from a door, struggling to pull a hood over his head whilst simultaneously lighting a cigarette somewhat unsuccessfully.

“What is this place?” I call, hoping to spark some sort of conversation.

“Well”, he replies in a heavy Balkan accent walking towards me. “It’s everything.” An ambiguous response. He then gestures over to the flickering orange windows, “that’s our library on the ground floor. It has a Free Shop [where people take or leave items of clothes as they need], a small information desk, and occasionally workshops. Above is the gymnasium, and a few bars and a club space are dotted about.” They seem to have everything. I ask to check out the library thinking – or rather hoping – it’ll be warmer inside.

As I enter through a very used looking door I interrupt a group of four people who all turn to me eagerly from a table in the corner.

“Are you here for the workshop?” A guy with blonde hair, Stan, asks.

“Unfortunately not, I wondered if I can just sit in here?” I reply.

He graciously accepts, hearing the rain hammer down more heavily now. I see a sofa in the middles of the room and sit, drying off my sodden clothes by a small log-burner to my right. The embers gently throw a flickering warm glow onto the shelves of books that surround me. Lining the walls are posters of political resistance, anarchistic drawings and paintings, humanist and feminist slogans confessing solidarity in support for equality. Meanwhile a small French pug is gnawing on a bone as big as her little head underneath the Free Shop (which is essentially a coat rack full of clothes and a few bags of scarves and gloves). I quietly coax her over and she complies, bounding onto the seat next to me.

Now I sit content, listening to the relentless downpour on the window panes whilst Stan explains how clay can be purified to make medicines and toothpaste. I feel relieved not to be on the other side of that door, for instead of facing the bitter elements alone on the street I now face the warmth of a log fire with the company of a canine companion. Soon enough the workshop is finished and myself, PhD Chemistry student Stan, Art student Erica, Language student Isa, and my new French friend – who is now curled up on my legs – are sat around the burner, drinking ginger and rosehip tea to nurse our shared cold. I become eager to understand more about Medika and Stan seems more than happy to give me the low-down.

Apparently, the space was formerly an abandoned medicine factory (which explains its name) until about a decade ago when it became occupied illegally by a group of people who wanted to use it for their own desires – otherwise known as a squat. Judged as unwelcoming to begin with, the early days of Medika lacked government and public support which is not unusual when it comes to the opinions of squat communities. But time passed and creativity flourished, the space has since transcended as an independent creative social and cultural centre. With its potential now acknowledged at least in part, Medika has acquired a partial legal contract with the city which means they rely on donations from its own facilities – such as Stan’s workshop – and subsidies from exterior organisations to pay the bills.

Whether this is a genuine understanding of creative subcultures on the council’s behalf, or an effort to utilise Medika as a strategic tool to draw in tourism and subsequent capital is a different matter. Either way it seems to be surviving for now. However Zagreb’s reputation of becoming a Global City is continuously proving more fruitful, so the probability of such cultural communities becoming susceptible to over-commercialisation is undoubtedly high.

I begin to question the often negative stigmatisation of squat-like social centres across Europe. Such generalisations only serve to limit the effectiveness of similar creative spaces. Moreover, these communities are usually born from a genuine desire to construct a space that allows the free collective creation and consumption of creativity, which is becoming increasingly important as more and more public spaces become privatised.

As late evening approaches, I again become aware of the outside world and my imminent mission to set up a small tent underneath a small bush on a small patch of grass, surrounded by not-so-small roads. However, on hearing this, Stan instead invites me to crash on his sofa. My need for shelter has been graciously welcomed by a likeminded soul in the confines of a former medicine factory – a perfect turn of events in Zagreb, besides the illness of course. But we have more hot tea for that inconvenience.

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The temporary magnificence of Durga Puja in Kolkata

by Jacob Jarvis

During my first couple of days in Kolkata, everybody looked at me dumbfounded when I said: “no, I’m not staying for Durga Puja.” Their faces would bounce into expressions of abject disbelief, scrunch up with confusion, or even contort into practical disgust. After enough of these reactions, I decided to stay for the festivities.

Puja is a Hindu celebration of the religion’s mother goddess, the ten-armed and three-eyed Durga. It lasts for ten days in total, where families gather together to ‘eat, drink and be merry’, much like how those of us in the West do at Christmas. Bengal is particularly famous for getting into the spirit so, being the capital, Kolkata goes into practical meltdown for the main days of the celebration. Anyone who can take off all ten days does, to make sure they’re free to fully immerse themselves in Puja, and often the Ganges as well.

As people made their last minute preparations, the streets became an absolute blur of traffic, while markets and shops absolutely swarmed with shoppers. If you’re from Britain, imagine the Next sale, but it’s like that everywhere. Police man every street crossing, actually using rope to herd shoppers behind like cattle, before lifting it when they’re allowed to pass. The noise of car horns is incessant, and it amazed me I didn’t see a single crash whilst I was there.

The crowds, however, are much more inviting than you might imagine. With the sparkling lights and the smell of street food and chai intoxicating everyone’s nostrils, it’s hard not to be swept up into high spirits. The Hindu religion is one which teaches compassion and at its core is the belief in treating people well. Everywhere I went I felt welcomed.

All over the city, every area has its own Pandal, a temporarily constructed temple of sorts, each vibrantly and distinctly decorated, all seemingly in competition with one another to be the best. These host statues of the idols, with the goddess Durga taking prime position in the centre. These incredible structures take months to plan, design, and build, then are open for just four days, before being deconstructed. In each the artwork is distinct, with each year a new theme being used by each, unlike the old nativity scenes and beat up trees dragged out annually in Britain.

This combination of modern art work and worship is something I’ve never witnessed before, and, at least on this scale, seems distinctly unique to Kolkata. Whether a devote Hindu, a die-hard agnostic, or whatever else, the temporary masterpieces which are created are unbelievably impressive to see. The knowledge that they are purely temporary makes them all the more special too. Unlike anything placed in a gallery or reprinted to be put on the walls of millions of people across the globe, you know only a select number of people can see these. The dedication of the artists to something which is ultimately fleeting and ephemeral makes you feel truly lucky to see it.

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At night, groups of all ages go ‘Pandal hopping’ until the early hours of the morning, and you’ll find people at the largest ones 24-hours-a-day. Ceremonial drums are played intermittently, timed to welcome the gods each morning and to thank them each evening. This sound of steel percussion encapsulates the fever of Puja, and players are even inclined to jump into the crowds to whip up a frenzy of dancing from the revellers. I spent from 6:00pm to 6:00am hopping around on the first night, and saw but a tiny selection of what was on offer. Then over the coming days I visited many more but still couldn’t even make a dent in the total number.

For any fan of partying, the intoxicating vibe of being surrounded by people, and general good times, Durga Puja is a must visit spectacle at least once in a life time. Added to this, any lover of art and culture will also relish the sights around the city. The lights, the paintings and the sculptures are all mesmerising in their own ways.

Now I’ve been once, I’m sure I will again. I can see why the locals practically insisted I stayed, as I’d insist that anyone who heads to India while Durga Puja is happening goes to Kolkata. Because if you miss a Puja, there’ll never be another one quite like it again.