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Mandy Merzaban
   ︎︎︎ about & contact 
    ︎services
 

︎  fundraiser
+ Palestine solidarity posters

︎  art projects
+ Fake Love & Institutional Longing (BTS)
    > Fake Love (audio episodes)
    > Institutional Longing: 1001 Nights
    > (깊은 가면) DEEP FAKE LOVE &
    피, 땀, 이론 (BLOOD SWEAT THEORY)
+ institutional poetics: a lexicon of counter-productivity
    > lecture performance
+ An Unknown Lover’s Discourse

    > waveform, drained words, floating ink
+ Law of the Sea
+ botanical research & illustration

︎ video & moving image
+ littoral intimacies I
+ littoral intimacies II
+ “inaccessible intimacy”

+ Delfina Foundation 

︎poetry
+ a heart gills
+ menu of poetic starters
 
︎ writing
+ Do Ho Suh’s Intimate Architectures of Transition
+ Shiraz Bayjoo on the Afterlives of Print
+ After the Flood: Letter from Athens
+ Programming the Sacred: The Contradictions of Ancestral Knowledges in the Museum
+ ‘Do Let Us, Destroy the Pyramid’
+ Opening Weekend of Richard Bell’s Embassy at Tate 
+ Walid Raad aka Suha Traboulsi: On feminist methodologies and the discourse of Modern Arab Art
+ Etel Adnan’s three questions for Paul Guiragossian

+ An ode to performing subjectivity
+ The Ribbon (excerpt)

︎workshops
(BTS) FAKE LOVE poetry
bad comms poetry
cyanotype

︎curating (selected) 
+ A Century in Flux I  
+ Beloved Bodies 
+ Re: Orient Investigating modernism in the Arab world 1950s - 1970s
+ Terms & Conditions (Singapore Art Museum)



Mark
BOTANICAL RESEARCH & ILLUSTRATION

Workspace tableau – erasure poetry in British Colonial Policy 1763–1917, 2022. Botanical drawing of poppy bud and herbarium fragments.

In recent years, my exploration has centred on the utilisation of practices inherited from colonial legacies in ordering, classifying and documenting the natural world. Through botanical drawing, gardening, cyanotype, poetry and herbarium making, I have delved into the allure, pleasure and seemingly literal and neutral nature of translating the natural world that are assumed to be inherent in these practices. Yet, within this hazy realm of comfort, a profound level of unconscious complicity and coloniality emerges. Immersed in exploring these practices, I confront my own situated knowledge that obscures the historical link between colonialism and cultivation, along with the intricate mechanisms that shape and regulate access to the concept of 'nature'.

Quietly and passively, questions have emerged as I engage in these practices. Why is it that when I think of the natural world, I hear the voice of David Attenborough? Can I truly perceive the complex interconnectedness of the more-than-human world? And what meanings lie behind the poppy, a symbol entwined with remembrance, racism, divinity and the struggle for Palestine? Who is granted the privilege of gardening? How could a botanical garden become a site of spatial resistance and subversion?

I have yet to offer responses to these questions. Instead, I find myself embracing emerging feminist sensations, sensitised to the racialised and socio-economic systems that frame and define our relationship with the more-than-human world. As I navigate my own deeply ingrained comforts and pleasures from colonial practices, I am also confronted with feelings of shame, sadness, and discomfort associated to inheriting ancestral traumas of colonial subjugation that I cannot fully imagine or hold.



Mark