Sasha Chaika (born St. Petersburg). Graduated from the Faculty of Arts at the St. Petersburg State Smolny University. Works with fashion aesthetics using vibrant colors and flash. Sasha prefers the Dionysian approach to art, when everything is born in chance, anxiety, affect. He pays great attention to the study of Russian authenticity. Films and makes music. Lives and works in St. Petersburg.
Publications: DAZED, Vice, 032c, iD, L’Officiel, Refigural, Bad To The Bone, Gruppe.
- 2020 – Joining Futures, the European photography platform UNSEEN Amsterdam.
- 2019 – “Somewheres & Anywheres: Young Photography from Eastern Europe”. BERLIN PHOTO WEEK. EEP gallery. Berlin, Germany.
- 2016 – 5th Moscow International Biennale for Young Art. MMoMA. Moscow, Russia.
All author's works
“When you made him a body without organs,
then you rid him of all of him
automatic reactions and brought it back
to real freedom “
Antonin Artaud “To End God’s Judgment”, 1947
The “Body Without Organs” series is Sasha Chaika’s attempt to rethink the natural human mindset – the everyday feeling of one’s own body. The artist proposes to go beyond the given overcoming, to question reality and turn to affects that exist outside the usual structures. The title of the project refers to the postmodern concept of the French philosophers Gilles Deleuze and Felix Guattari, described in the treatise Anti-Oedipus. Capitalism and Schizophrenia “(1972). In the work of philosophers, the concept of “body without organs” refers to the “virtual” dimension of the body, while any “real” body has or expresses a limited set of features, skills, movements, etc. But every “real” body also has a “virtual” dimension – a huge store of potential traits, relationships, movements. It is this source of possibilities that philosophers have called “a body without organs.” To make oneself a “body without organs” means to experiment with oneself in order to reveal or activate such virtual possibilities.
The “New Materialism” series is a manifesto of a young photographer. Sasha Chaika opposes language as a sign system of material reality and considers the cause of the crisis in modern society to be excessive distance from the latter. He sees the danger in the fact that the semiotic nature of language replaces the reality of the material world. the post-truth era in which language disassociates and polarizes seems to be the consequence of maximum distance from material reality. s the photographer himself says: “Language is a kind of disease, it has infected all aspects of our society and affects our world view. It consumes our emotions and breeds people-machines without real feelings and without the ability to think critically.” The Seagull sees this as a danger to the freedom of the individual: the structured world of the sign system is associated with overregulation and dogmatism, while the return to materiality, proclaimed by the author, means the realization of the world as chaos.