This story was produced by CBC q, a We Are Not Divided collaborator

When Rafael Lozano-Hemmer was growing up in Mexico City, he didn’t exactly have a typical childhood.

A self-professed “unsupervised nerdy child,” he read and re-read Guillaume Apollinaire’s transgressive erotic novel Les Onze Mille Verges that his uncle Federico had left behind.

He had a coin collection that he would organize according to metal alloy, date, country, emblem and mint. He played American football — “badly” — for a team called Patriotas del Parque Unido.

He performed in commercials for bread, chocolate and shoes, and synthesized bakelite with his grandfather, an amateur chemist. (The grandfather thought it would bring fame and fortune, only to discover it had been invented six decades earlier.)

But the Mexican-Canadian artist also did something that few kids can claim: his parents owned a string of disco nightclubs, salsa clubs and drag bars, and the young Lozano-Hemmer regularly hung out at those hotspots.

“I grew up among strobe lights and color-changing lights. And I think it informs part of my practice. I really like to throw a good party.” Photo courtesy Rafael Lozano-Hemmer

“I used to be super proud of this because I spent so much time in these clubs. I was seven years old and spending time with Rudy Calzado and Celia Cruz and all the salsa stars. Now I go to psychotherapy because it’s not okay to send your kids to nightclubs and discotheques,” said Lozano-Hemmer with a laugh, speaking with CBC Radio’s q host Tom Power.

“But I grew up among strobe lights and color-changing lights. And I think it informs part of my practice. I really like to throw a good party.”

Known for his stunning, large-scale installations involving light, the artist later relocated to Montreal, where he earned a degree in physical chemistry from Concordia University. But it’s the human chemistry he conjures through his work that has won accolades around the globe, as well as a fiercely faithful following.

Credit: Monica Lozano

How do we make an artwork that completely forgets about this division and creates a way to connect people from both sides?

Last year, Lozano-Hemmer’s piece Border Tuner made headlines as it invited people on both sides of the U.S.-Mexico border to move massive searchlights until two beams joined. When one person’s light met another’s, they could speak with the person on the opposite side.

In Pulse Tank, which has been exhibited in cities from Washington D.C. to Geneva to Istanbul, participants’ heartbeats are transformed into waves of water that trigger a light display.

In Voice Tunnel, visitors to New York’s Park Avenue Tunnel could speak into an intercom that recorded and looped their voices; the sound was then piped through 150 speakers and matched with Morse code-like flashes of light.

Many artists work with light as a medium, says Lozano-Hemmer, but they often use it to represent enlightenment or spirituality. Growing up amid swirling disco lights — and in environments where people could step out of the everyday and be whoever they wanted — gave Lozano-Hemmer’s work a different spin.

Atmosphonia by Rafael Lozano-Hemmer at the 2019 Manchester International Festival. Credit: Mariana Yañez

Like a great nightclub, he argues, art provides a kind of interruption to normal life, and a platform for people to relate to each other in different ways.

“Most of my work is interactive. Participation is not only invited, but fundamental to the existence of the artwork,” says Lozano-Hemmer, who has created commissioned works for the European Union’s expansion in Dublin, the Vancouver 2010 Olympics and the opening of the Guggenheim in Abu Dhabi, to name a few.

“A lot of my works are activated by cameras or by sensors, or by microphones that pick up the activity of the public, and then that becomes the artwork itself. So if you have no public, there’s nothing to show.”

Lozano-Hemmer’s works always have a public. But what happens when a global pandemic strikes? The answer can be found in Cercanía, a creative residency and exhibition at Arsenal Contemporary Art Montreal that is exploring themes of proximity and shared experience — without putting people at risk.

“While most of the pieces are immersive and interactive, there are no buttons, no levers, no surfaces to touch,” he says, adding the name is a Spanish word that means proximity, but also implies intimacy and complicity.

“The Mexican activists used to say, ‘We’re not asking you guys to dream. We’re asking you to wake up.’ And I think that art is a little bit like that.”

Set in the 18,000 square-foot space — the artist calls it “gargantuan and beautiful” — the ever-shifting show features 12 pieces, among them a 2,300-channel sound sculpture, a computerized shadow play and a 30-meter-long interactive projection room.

In Sustained Coincidence, people’s shadows are tracked and overlapped, so they can create a blended portrait while keeping a safe distance. Another piece, OnPulse, extracts people’s heartbeats with a camera using a process called plethysmography, then sends them a three-dimensional artwork online and allows them to connect with other “hearts.” (People can also participate remotely at OnPulse.net.)

In Pareidolium, visitors walk up to a reflecting pool, and a small camera uses face detection to capture their image, then activates hundreds of ultrasonic atomizers that convert the cold water into plumes of vapor. So for a fleeting moment, they see their own face in the mist before it vanishes.

“A lot of my work lately is about how we relate to our atmosphere, which is our biosphere,” says Lozano-Hemmer, pointing to the fact that humans are facing massive challenges including Covid-19 and climate change.

“So there’s the idea that the atmosphere is beautiful,” he says. “But it also has all of these issues we need to be aware of. So for me to work with vapor, to work with the atmosphere, is a way to make tangible the medium through which we live.”

Inspired by everything from carnival to animatronics to phantasmagoria — a centuries-old type of horror theater involving spooky projections — Lozano-Hemmer has worked with robotic lights, computerized surveillance, media walls and telematic networks. To him, technology isn’t a tool; it has become so enmeshed with our everyday lives that it has become a second skin. “I call it normal,” he says. “I call it natural.”

Pareidolium by Rafael Lozano-Hemmer at Seoul’s Amorepacific Museum of Art in 2018. Credit: Miguel Legault

But while the artist’s works are visually dazzling, the cutting-edge tech also entices participants into something far more intimate and personal — and at times unabashedly political, making visceral the injustices that countless people face.

His 2015 work Level of Confidence uses facial recognition technology to examine the viewer’s face, then applies biometric surveillance algorithms to determine how closely they match the faces of 43 students who were kidnapped from a school in Iguala, Mexico.

Lozano-Hemmer presented Border Tuner along the line between El Paso, Texas, and Ciudad Juárez Chihuahua in Mexico — sister cities that have operated in tandem for centuries, and where some politicians are trying to construct divides.

“You have people who have coexisted for a long time, who have family on both sides. And now you get a very adversarial nationalist narrative of building borders and walls and Mexicans are rapists and they’re dogs and they should be shot in the legs. I’m just quoting the president of the United States,” says Lozano-Hemmer.

“So how do we make an artwork that completely forgets about this division and creates a way to connect people from both sides? The idea was to not so much create bridges between the two cities, but just to highlight that those bridges exist.”

You Are Here: Light, Color, And Sound Experiences by Rafael Lozano-Hemmer at the North Carolina Museum of Art in 2018.Credit: Karen Malinofski

Among the hundreds of participants who maneuvred spotlights to communicate with people on the other side were children, poets, historians, a U.S. Vietnam vet who had been deported to Mexico and a drag queen wrestler named Cassandro el Exotico.

“You’d have families who were being reunited through the piece, so it was super emotional. Other times you’d have people flirting with each other or serenading each other,” says Lozano-Hemmer. “It was incredible.”

But even though Lozano-Hemmer’s works bring people together, they can also be deeply uncomfortable. His pre-Covid piece Asphyxiation Chamber offered people the opportunity to walk into a sealed room filled with nothing but other people’s exhalations — despite glaring warnings of potential asphyxiation, oxygen deprivation, panic and contagion.

When he created the work, which he intended as a comment on how participation isn’t inherently positive, Lozano-Hemmer assumed nobody would try it. “We’ve shown it in five different countries. There’s a lineup and everybody wants to go in, to feel what it is to breathe this recycled toxic air,” says Lozano-Hemmer.

“In this piece, if you participate too much, you die,” he said. “And crucially, if you’re in that work, you make it more toxic for future participants.”

One of the works in Cercanía is an upside-down noose that works as a metronome, and swings every 10 seconds to mark every time someone in North America gets shot by a gun.

“By bringing these kinds of thematics that may be social or philosophical or historical or political, you make the works current. It forces you to think about data. It forces you to think about the idea that this is not all neutral and beautiful, but there are also some serious concerns,” says Lozano-Hemmer, pointing to surveillance, the erosion of democracy and racism.

Lozano-Hemmer’s disco upbringing made him want to draw people together, but also for them to reflect on how ephemeral it all is.

“There’s a Zapatista slogan. The Mexican activists used to say, ‘We’re not asking you guys to dream. We’re asking you to wake up.’ And I think that art is a little bit like that,” says Lozano-Hemmer, whose unforgettable works are in the collections of many top museums, among them New York’s Museum of Modern Art and Guggenheim, London’s Tate Modern and Montreal’s Musée d’art Contemporain.

There is a place for art to be dreamy and beautiful, and to distract people from their concerns, he said, pointing to Matisse, who believed that art should be like a good armchair in which to rest. But there’s also a role for art to be activist, and to ask critical questions about the moment in which we live.

“Brian Eno used to say that in a perfume you always have to have a pungent smell because that’s the one that captures your attention. If it’s all sweet and fruity, it’s not going to be a good perfume,” he said.

“A good perfume has to have a little bit of a punch.”

Digital lead producers: Tahiat Mahboob, Ruby Buiza | Copy editor: Brandie Weikle | Web development: Geoff Isaac | Video producer: Andrew Alba | Radio producer: Vanessa Greco | | Executive producers: Ann MacKeigan, Paul Gorbould

Justine Abigail Yu was sitting alone in the school yard of a Toronto public school this summer when a white woman came up to her and told her she had to leave: this was private property and Yu was trespassing. Yu was confused. This was a space she had been to many times before and seen families set up picnics and bring their kids to play on the playground. So Yu thanked the woman but decided to stay and keep reading. “I’m going to call the police on you if you don’t… I’m a teacher. There are signs here that say, ‘No Trespassing,’” Yu says the woman insisted. “Can you read or maybe you don’t speak English?… Go back to China.”  

Yu was stunned. After the woman walked away, Yu decided to turn on her camera and recount what happened before she forgot the details. That’s when Yu caught the woman saying back to her, “All Chinese people should go to jail.”   

Justine Yu

Yu, a Filipina-Canadian, is one of many racialized people who have been the target of racist attacks; sometimes verbal, sometimes violent and sometimes caught on camera. After she was targeted, Yu wasn’t sure exactly how to report what happened. She asked herself, “Can I even file a police report on that? What does that count under?” While some statistics are kept by law enforcement agencies, the numbers often don’t include the everyday reality for people of color. Racialized people have a long history of being targeted by authorities and may not feel safe reporting to police. Police could be the group causing the harm, there can be language barriers and, even if reported, not all incidents will meet the threshold of a crime.

But increasingly, grassroots organizations across North America are collecting data in that gray zone. That data is now becoming a crucial part of shaping solutions, supporting advocacy, changing laws and strengthening allyship.  

On a Zoom webinar with almost 1,000 people watching live, Hollaback! trainer Jorge Arteaga starts introducing himself. He’s Afro-Latino and, unsurprisingly, has a personal story of how he was wrongfully targeted by police as a teenager. After sharing, he takes a deep breath and pauses before delivering an hour-long bystander intervention training on how to stop police-sponsored violence and anti-Black harassment.  

“It’s a little nerve wracking for me,” says Arteaga, who is also the director of operations at Hollaback! “But what I’m thinking in my mind is … what story can I share so that, you know, this whole experience kind of resonates with people so that when they walk out of the training, they go out on the street and they’re ready to use one of the five Ds.” 

Arteaga shares how bystanders can intervene if they see someone being targeted — a technique known as the “5Ds”: directly addressing the attacker, offering a distraction, delaying and offering support, delegating by getting help from people around you or documenting the incident.  

Their bystander training has evolved over time and has been influenced by stories from the community and data. In 2014, Hollaback! teamed up with researchers at Cornell University to launch a large-scale research survey on street harassment. It spanned 42 cities in 22 countries and had over 16,600 respondents, making it the largest analysis of street harassment at the time. 

“One of the common denominators they found in the stories was that people wished someone was there to help them when they were experiencing harassment, or that somebody would have jumped in to do something,” says Arteaga. “So based on that Hollaback! was like, okay, bystander intervention, that’s the path that we need to be exploring.”

Today, Hollaback! continues to collect stories of people who have experienced harassment. They monitor the news and adapt the bystander training in collaboration with different communities. They’ve since adapted trainings to address harassment towards Asian-Americans and the LGBTQ community, and are developing one to address state-sponsored violence towards immigrant communities. Arteaga describes their model as a “perpetual front to harassment.”

Between April and June, 2020, in response to Covid-19 and #BlackLivesMatter, Hollaback! trained over 12,000 people on what to do if they see anti-Asian racism, and over 4,000 people on police violence and anti-Black racism. Ninety-nine percent of respondents surveyed come out of the training saying they feel equipped to do at least one thing to help if they witness a racist incident.

Yu wanted accountability and also felt like she had a responsibility to her BIPOC community to share her experience, so she posted her story and video on social media. Incidents like the one she experienced happen frequently, says Yu. “Black, Indigenous, people of color are constantly called into question for doing anything — for even just belonging here on this land.” 

Her post got over 1,400 shares and likes. She was able to identify the woman (but is not publicly sharing) and people suggested she report her experience to different community organizations that track racism including the Canadian Anti-racism Network, Act2endRacism, Iamnotavirus.net and Fight Covid Racism. 

With this kind of data, organizations like these are able to develop specific resources, launch targeted education campaigns, research geographic trends and advocate for legislative changes.

“Black, Indigenous, people of color are constantly called into question for doing anything; for even just belonging here on this land.”

“These kind of data definitely help us talk to our leaders about how these instances are continuing to happen and it needs to be addressed,” says James Woo, who oversees communications at Asian Americans Advancing Justice – Atlanta. Advancing Justice is made up of five organizations across the U.S., advocating for the civil and human rights of Asian Americans. 

Advancing Justice’s Stand Against Hatred website has been tracking hate crimes against Asian American and Pacific Islanders in the United States since 2017. It invites people to share their experiences and provides reporting forms in a variety of languages including Korean, Vietnamese and Chinese. The goal, Woo says, is to provide a “much better picture” of reality.

FBI data is supposed to be the most comprehensive but it doesn’t really capture the experiences of racialized people’s daily lives, says Woo. Barriers to reporting include language, mistrust and fear of authorities, and the varying reporting procedures for hate crimes in each state.  

“There are a lot of policies and rules that are really hurtful to Asian-Americans or immigrants in general,” says Woo. The state of Georgia, for example, only just signed a hate crimes bill into law this June. Wyoming, Arkansas, and South Carolina still do not have any specific laws that cover crimes motivated by a person’s race, religion, sexual orientation, gender, gender identity, or disability. And, despite having laws, more than a dozen states do not require any data collection on hate crimes.

Georgia
Georgia Governor Brian Kemp signs a hate crimes bill into law in Georgia in June 2020. Credit: Office of Georgia Governor Brian P. Kemp

Woo says that Advancing Justice wanted to make sure that Asian American and Pacific Islander voices were included as the bill in Georgia was developed, so they shared their data with legislatures. The data has to go beyond just being collected, says Woo. “We are trying to actively utilize the data to make actual policy changes.”

For Justine Yu, no one was around to step in or be a witness. And while she hates to admit she was scared, she thinks that having a witness or someone around could have eased her tension. “I felt really, I don’t know, just nervous about the fact that, if she does call the police, what does happen?” she said. “I started, at some point in those moments, questioning whether or not I was within my rights to be there.”

But when Yu returned to the park with her partner a few days later, she found that the neighborhood had put up signs of support. “Ms. Yu, feel free to sit anywhere you please. Racism is not welcome here!” read one sign.

“Those signs almost felt like some sort of protection,” said Yu. “If I ever did have to encounter this woman, hopefully there would be people around who would mobilize or would feel compelled to say something and to do something in that moment should anything else happen.”

MarkAndAva

Young Black Lives Matter activists share many of the same social justice values as their Civil Rights Era forebears, but often there’s little interaction between the two generations. Sages and Seekers, an organization that bridges the generational divide, is changing that. In this video, we meet Ava and Mark — she a young activist, he a veteran one. They’re both still fighting, and now, they’re connecting, too.

This is the fifth and final video in “Bridging Divides,” a five-part series hosted by Scott Shigeoka, in which we talk to people whose personal experiences show us how real-life divisions can be overcome. See the transcript of this conversation here

Watch the first video: Is This the Unlikeliest Friendship in America?

Watch the second video: A Therapist Teaches Us How to Connect

Watch the third video: Why Millennials Are Moving into Convents With Nuns

Watch the fourth video: What Canada Can Teach America About Racial Reconciliation

As the pace of change in our world accelerates, humanity is confronting unprecedented challenges: the climate crisis, economic inequality, endemic military conflict, the coronavirus pandemic, police brutality and systemic racism. At a deep, primal level, this degree of transformation triggers anxiety both about the future and about who we are. We often wonder, will we even have a future? 

But as we approach uncertain futures, there are many paths we can take. Some incite more fear and polarization, while others encourage cooperation, collaboration and solidarity. One makes the “other” a source of that fear and anxiety. A more hopeful approach sees each other as a source of connection and possibility.

This is the time to discern the difference between them — between actions that can instigate what we call breaking, and those that can lead to what we call bridging. Breaking causes fractures; bridging fosters cohesion. When we break, we propagate a fabricated notion of separateness. When we bridge, we soften our identities. We discover multiple identities.

But bridging is not same-ing. Colorblindness, assimilation and smoothing over difference as though it does not matter bypasses much needed repairs we need to make.

solidarity
Credit: Neil Moralee / Flickr

Bridging is about increasing acceptance of diverse peoples, values and beliefs while giving us greater access to different parts of ourselves. Building bridges can help expand our social networks, revitalize our communities and establish a more fair and equitable society. It can help us build a large “we” that does not demand assimilation.

So we have a choice. We can either turn on each other, or toward each other.

We can turn our attention to the version of our current reality that says that our common bond is wearing away. Or, we can pivot toward ever-present examples of hope, and find that solidarity is the modality that enables us to thrive.

We find hope in stories of the Jewish and Arab women in Israel driving hundreds of Bedouin women from their remote villages to polling stations to protect their right to vote. We find it in the youth soccer program in Lewiston, Maine, where Somali refugees play side by side with their American teammates to set an example for the rest of their community. We find it in the NFL’s reversal of its position on players taking a knee during the national anthem, and the league’s eventual support for the Black Lives Matter movement.

We also find hope in the fact that BLM is widely embraced by Americans: two-thirds of U.S. adults support the movement, including majorities of white (60%), Hispanic (77%), and Asian (75%) Americans. The growing diversity within the movement is illustrative and informative.

These examples and statistics signal a sea change. Both individuals and institutions are dislodging entrenched belief systems and rebuking pressure to “stick with the party line.” While there’s still much work to be done, these are important representations of bridging in this historic moment as we work to abolish long-standing oppression.

Stories of bridging not only offer a salve in a fractured world, they provide tangible frameworks and replicable strategies. They teach us that oneness is not sameness, and that we can overcome the false illusion of separateness by honoring our differences to weave toward common purpose with many tributaries. We can transcend the notion that difference divides us, and instead see that it makes us stronger.

This moment finds us at an inflection point. We can choose to continue the well-worn path of exclusion, supremacy and othering, fueled by narratives of fear and threats. Or we can elevate stories and practices of mutuality and interdependence. We can interrogate the stories we have and identify what might be the most productive and life-affirming story we can inhabit. We can co-create stories where we care about each other. We don’t yet know how our story will end, but this is a great place to start.

This essay is adapted from On Bridging by john a. powell and Rachel Heydemann.