Heterotopia. The place where, according to Foucault, the imaginary obtains a material quality and, while borrowing the three-dimensional public space for its embodiment, essentially it is realized elsewhere.
A basic characteristic of Heterotopia is that, with the passing of time, it preserves unaltered its dynamic function, even if it changes form. Organized societies, although trying to avoid Heterotopias for fear that their explicit, defined structures may be shaken, succeed only in transmuting their form. As Foucault characteristically states, the anguish of our times is more about space than about time.
I creep into the universe of the Heterotopia of sexual exploration and liberation. This particular Heterotopia, as well as the venues that entertain it, are not recognized by organized society and its institutions, although they are its product and, ironically, constitute a fundamental ingredient of its normal function. They are seen as inimical, they are placed marginally outside its basic urban planning, they are ethically condemned by the majority, even though the latter never ceases to interact with sexual Heterotopia, directly or indirectly, openly or secretly, overground or underground, literally or in fancy.
In the venues that host the Heterotopia of intercourse, I meet the human content of a confinement imposed by the hypocrisy of society upon some of its members, regarded as carcinomas in its supposedly healthy body. Oscillating on that which civilization ostracizes, I seek to capture the “Heterotopia of deviation”, readable only as it happens in a particular place and time, with an explicit and absolute priority of “want” over “must”. Here, the condemned sexuality is simultaneously protected and concealed on the one hand, free and imprisoned on the other.
The colours, a signified of sexual atmosphere, combined with dreamy lighting, accentuate a Heterotopia haunted by fancy. These images compose a suggestion of self-forming, an active and dynamic resistance to any attempt of imposing pre-determined prejudices and stereotypes, as well as a ticket to the journey down the inward abyss, where dwells the Minotaur of each one of us. It remains to behold him and recognize him, so that even if we decide to kill him within us – since we have seen his tragic face – we can accept him, in understanding and mercy to those who need to keep him alive.