Name: Darja-Kazimira Zimina
Born — Location: Latvia - Georgia
I left my homeland 13 years ago, having since followed the winding path of relocation that brought me to Georgia 6 years ago. Today, my main workshop is located here, which serves both my musical and visual ideas. It was in Georgia that I discovered the endless wealth of garbage dumps, which serve as the main material for my sets, costumes, musical instruments and other objects, thus becoming a material core in the implementation of my projects.
Darja-Kazimira Zimina (Darja Kazimira; Kazimir Zimin) is an improvisational musician and artist who works mainly with the theme of ritual, the concept of sacred violence, and taboo. The artist's methodology is based on the principle of constructing a sacred space in which musical and visual cycles are realized, often consisting of performative body practices, as well as extreme body practices, unfolding on the foundation of pseudo-mythological or pseudo-story-telling constructions, not implying open semantic access for the listener or viewer.
For me, death is an integral part of the life cycle of any phenomenon. This is the stage through which the moment of transformation comes; or rather, it would even be more accurate to say that inside this phenomenon the transformation implements itself as the essence and name of the process to the fullest extent, thus turning out to be synonymous with death itself. And no matter how tragic this point may seem to us, it is a moment of truth and purification, only a moment. We die and are reborn many times during this life, just as other phenomena die around us and resurrect. This often is an intensively disturbing moment, existentially shrouded for us usually with a feeling of pain, horror, affect, and disorientation; however, after making this transformation, we often discover a new form of ourselves, which, paradoxically cannot guarantee us relief or good, which so many people dream about when talking about death. It is very difficult to answer the question about the purpose of this transition, which knows neither morality nor ethics and in general, it has no direct relation to human ontology but is only reflected in it. And since all our guesses about the concept of Truth or Meaning have not been crowned with an approximation to them, the phenomenology of existence is still for us a field full of, more or less intelligible conjectures. Death is an endless act on the path of creation, which serves as an axis for the rotation of the wheel of our world and its images.