Gleiwitz born artist Jakob Buraczewski, born 1987, is a practising German artist studied at the University of Arts Saar and Royal College of Art.


His studies have led him into the investigation of aesthetics, criticism and contemporary philosophy. Ideas about time and space, sense data and its duration and composition, as well as the distinction between nature and the unnatural stimulated many experiments within his work. Buraczewski investigates what statements and actions engage with the ‘now’. Such is achieved through an intellectual assessment of nature, which is influenced by collective anxieties and concerns. As a practising musician, Buraczewski incorporates sound as an experimental media in his installations and performances.

Thoughts on bodies

(Human) Bodies are fragile only in their appearance


Freud argued in the year 1930: “our body is doomed to decay and dissolution”, “the external world against us”, and suffering comes from our relation with other people. Furthermore: “We are psychologically vulnerable and unstable creatures, whom the vicissitudes and tragedies of life May inevitably wear down or pull apart (Freud 1930:26)1.


The service of bodily movement through the world is an example of conscious forms of goal pursuit: I am, and my location is to others an object of importance? In other words, it involves a kind of phenomena, characterizing what’s important is the essence of this mental state relating to a content, direction upon an object or immanent objectivity; ‘object’ is an object of thought (or other intentional state or act) for a subject.


I think bodies are vessels, thoughts, mental states frequently through intensions and perspectives in our society and across cultures. Humanity has come to believe that the body is a reactive system of its environment and surroundings, our appearance being a result of this.


What do we expect, if our all life is already predetermined by socially constructed markers of identity; included class, ethnic and religious identity?

What connections can be established between the lived experience of the body and self-esteem to identify ourselves through accepted social attitudes?


1. Freud, Sigmund, (1930), Civilization and Its Discontents, trans. And (ed.) by J. Strachey, intro. Peter Gay (New York: Basic Books, 1989)


About the work:

Stereotypes and the challenging class system that will forever be present in our lives, has provided us the sense of identity that we belong in this world, through acceptance of reflection by our appearance through the body. Therefore, we divided the world into “them” and “us”, based solely on a process of social categorization, Tajfel (1979)1. An example of this is when we think about the variable social identity between countries, clubs, family or even groups on the street by a collective control structure within the individual’s social space - thorough examination (gazing) of the body.

What happened when persons are expropriated from their normal social roles, removed from their own usual identities where the ‘self improved is the ultimate concern of modern culture as expected member’. The work relates to disjunction between a subject and their perception by others.

1. Henri Tajfel and John Turner, An integrative theory of intergroup conflict, The social psychology of intergroup relations (Monterey, CA: Brooks/Cole, 1979), pp. 33 – 47