Choir of Solidarity

November 30, 2022, Campus Bauhaus University Weimar

S p e a k e r

Today, November 30, 2022 is the 76th day of the Iran Revolution, almost 11 weeks. Protests in 150 cities have resulted in 445 deaths, including 63 children, and 18,000 detainees since the beginning. And the anger grows with each day, and with it the determination.

C h o i r 1

We are Mahsa (22 years old), Sarina (17 years old), Nika (16 years old), Khodanoor (24 years old), Kian (10 years old) Hasti (7 years old). We are Navid, Hossein, Behnam …

C h o i r 2

We all know about the violent struggles in Iran. At the protest for Mahsa Amini in Weimar on October 11, we were 350 people – an impressively diverse crowd, equal to 20,000 people on the streets in Berlin. For a moment, we were all standing in solidarity. But that moment passed for many of us because it is easy to ignore injustice that does not affect us directly. This is called privilege.

S p e a k e r

The protests in Iran are directed against both the theocratic regime in Iran and the living restrictions dictated by the regime. For example, in the form of forced veiling. In Iran, women struggle to move freely without being beaten, arrested or killed for it. Meanwhile the demonstrators demand „death to the dictator“. It’s about a lot, it’s about everything. It is about the overthrow of the Islamic Republic as a social order. It is about the transformation of Iran into a secular state. 

C h o i r 2

Those of us here in Weimar who have family ties or friends in Iran are confronted each and every day with devastating news about the traumatising and deadly consequences of the war against the Iranian people, waged against them by their own government. Those of us don’t have the option to protest and then forget. The rest of us should at least ask: How are you?

C h o i r 1

This is me talking, someone in between. An insider who is outside; an outsider who tries to speak up. So far there have been so many political statements. We are raising our voice. We are speaking our demands for justice and freedom. We want to be heard. We demand change, we demand action not just promises.

S p e a k e r

The courageous Iranian people have exerted their right to civil disobedience, and organized strikes, sit-ins, and other acts of collective remembrance to protest against wide-ranging human rights violations in Iran and for their rights to freedom. In return, they have to bear the current consequences, for themselves and for their families. These can be arbitrary arrests, detentions or expulsions, including violence and death. 

C h o i r 1

We looked for freedom on the streets of every land. We found each other in different countries. We are here, we are everywhere. Every morning we woke up and we wished for freedom. We screamed our wish to every corner of every street. We are fighting for freedom.

M o t h e r

If I could hold you one more time, I would hold you forever, not let you leave the house, keep you away from the street.

My daughter, your exams have passed, no results for you there on the wall of the subordinate and oppressed. 

My daughter has awakened all sleeping creatures and set them on fire. 

She raised scissors in the face of the giant and she cut her hair. Her hair the source of his power, she cut it. 

My daughter grew bigger than the whole world. 

Our little women lose their sanity to survive those insane giants.

I know loss well now, do you know loss? Do you feel it? Do you miss your children after they go to school? My children demonstrate in school. 

My intelligent children beat you all in the battle of knowledge. They beat you all in the battle of bravery and in the battle of love. 

How could the world forget the death of my daughter? My children? 

I know leaders, they are insane giants, but what about the people! Do you know loss? Do you feel it?

Daughter, I have sacrificed you without knowing it. You have become a bait to the chain of change and resistance. It was supposed to be me. 

The world has sacrificed you, as they have sacrificed other heroes before you. 

We who experienced all kinds of instability and terrorism, all kinds of greed and alienation. 

We feel we are doomed to die, and be forgotten. 

Our dictators do not represent us, they represent the greed of other nations in our resources and lands. 

Deals or wars. 

Guns and oil. 

And while our people suffer one of the two, the world turns its back. 

Must we all taste loss and oppression to be united, my daughter.

C h o i r 2

In Weimar, welive in relative safety. We have the privilege of living in a country that protects our right to dissent, to assemble, to protest. Most of us have the privilege of studying in an educational system that offers freedom of thought and tuition fees. That in itself means that we have a number of privileges we may not be aware of.

C h o i r 3

What do we do with these privileges? The Iranian demonstrators have no seat in the  Human Rights Council in Geneva, they have no voice in the United Nations. But we do. That’s why Germany, together with 50 other countries, convened the special session on Iran. 

S p e a k e r

At the end of last week, the UN Human Rights Council called for an end to the violence and condemned the state security forces’ crackdown on protesters in Iran. The Council passed a resolution to independently investigate the Iranian government’s violence against the protest movement. It was the first time that the Council voted overwhelmingly in favour of establishing a fact-finding mission to investigate human rights violations in Iran. 

C h o i r 3

The message should be: We are not just watching. We also go where we can use our voice to do something for the rights of Iranians. 

C h o i r 1

We want the world to stop shaking hands with terrorists who are taking people as hostages. We do not need help from other governments, we want them to stop helping our enemies. We want them to stop validating them. Deport them from your countries, stop making arrangements with them.

C h o i r 2

We also need to ask ourselves personally: Are we doing enough to support the Iranian revolution? And if we are not: Why? No matter which resources we have to support this struggle for freedom: There is always something we can do. 

C h o i r 3

First of all: We join the expressions of solidarity. 

A l l

We strongly condemn all forms of arrest, intimidation and repression by the injustice regime. We demand an immediate halt to the executions. We demand a stop to the military escalation, the firing of missiles into the provinces of Iran and the militarisation to repel the protests. We demand the immediate and unconditional release of all political detainees. We demand an immediate stop to the systematic rape in prisons, a violence that has always been part of the repression and is now becoming public. We demand disclosure of abuse, torture and death in detention. 

A l l

We demand for our women friends the dissolution of the moral police and measures so that the equality of the sexes is guaranteed. We demand respect for human dignity and human rights. We join: Woman. Life. Freedom.

C h o i r 2

And beyond that? What can and must we do ourselves? We can learn to be affected and to remain affected. We can confront the difficult feelings triggered by the events. We can look after those of us who are in constant worry about their loved ones. We can remember of the Iranian fight for freedom when others forget about it in the global or local struggles for justice. 

C h o i r 1

Remember us with our courage. We are documenting our death. We are getting raped. We are getting tortured, we are in prison, we are censored, yet we don’t remain silent. We are brave. Our blood is out there and we are still fighting on bloody streets.

C h o i r 2

Our love and rage connect us with each other, despite the differences of our situations. United, we are the thorn in the flesh of the system, the axe for the frozen sea within ourselves.

S p e a k e r

The protests have a revolutionary character, because they are a movement of the whole Iranian society. But the revolutionaries must know that they can count on the support of the democratic states now and for the time after. We must amplify the calls of the people of Iran for freedom and equality so that they are heard everywhere. Then the oppressed people of Iran will not rest.

C h o i r 1

We witness our brother and sisters murder, we say their names. Say our names. Remember us. We are Mahsa (22 years old), Sarina (17 years old), Nika ( 16 years old), Khodanoor (24 years old), Kian (10 years old) Hasti ( 7 years old). We are Navid, Hossein, Behnam … Say our name in the name of freedom. This is not just a revolution for bread, we are speaking the unspoken. After so many years of fear and threat, we are calling for freedom. In the name of woman, life, freedom.

A l l



Crying Band Names

We are a band. Unlike anyone before. We cry perfectly imperfect tears. Our cries can be soft, angry, or emphatic. Laughter, sadness, grief. A cry for us alone or those we share with others.

This week we call ourselves: “Crying on Thursdays”

But this changes. What shall we call ourselves next time we meet?


The tears from god

God made us in the picture of him, and so I wondered whether god also cried / cries because “freely crying” is such an ability that you can only find in human. 

And soon I found there is a sentence in bible which said directly Jesus cried, it happened in the context that there was one dead brother from Jew and the sister of him cried for him and she asked Jesus to save her brother to keep from death. Jesus cried as he saw his grave. Jesus cried for other’s sadness. This empathy is also deep in our humanity. We tear down when we saw a sad movie, listen sad music or listen to other’s stories. But these tears are usually associated with our own experiences. We cried for the sad love movie because we had similar experiences before, so that’s how our understanding is built up.

But there is not so much positions where writes Jesus cried.

And so does it make sense for our human being that we repress our crying emotions? 

My thoughts jumped out really quickly. As we all knew there is an old message that “Real men don’t cry.”, nowadays the culture encourages us again to show the true feelings and let tears out. It’s actually healthier to release the tear. 

Crying lows down the pain and pressure. Why do we have so much pressure or pains? Why do we feel hopeless from time to time and we need urgently crying? 

There is a show that I watched before, it’s about why we need the belief and hope even if sometimes it comes from deepest doubt of life.

if there is no video showed on website, please click on the link!



An endless tearing.

Crying Under the Shower. An endless tearing.


By Gabriela Parra Sánchez.

2022, Weimar.



performative research happening

Thursday, 17.11.2022, 18:00 h, room HP05 Van-de-Velde-Bau, Geschwister-Scholl-Str. 7

*** Für die deutsche Version bitte nach unten scrollen ***

We invite you to join us for a performative evening hosted by the Crying Institute in collaboration with the PhD Programme Art and Design at VdV, HP05, where we will chop, cry and cook an onion soup together.

The research happening will begin with a performance lecture by Nadja and Be. We will reflect on crying as transgressive act, onion cutting as encounter between two bodies, and the materiality of tears. This will be followed by a collective ritual, at the end of which there will be an onion soup that will be shared with everyone present.

Please bring your own cutting board, knife and onion if you want to participate in the collective action. We kindly ask everybody to self-test before the event to minimize the risk of infections.

In excited anticipation,

Be Körner and Nadja Kracunovic

on behalf of the Crying Institute


Wir laden Sie und euch zu einem performativen Abend ein, der vom Crying Institute in Zusammenarbeit mit dem PhD Programm Kunst und Design im VdV, HP05 veranstaltet wird, wo wir gemeinsam schneiden, weinen und eine Zwiebelsuppe kochen werden.

Dieses Research Happening wird mit einer Performance Lecture von Nadja und Be beginnen. Wir reflektieren über Weinen als transgressiven Akt, Zwiebelschneiden als Begegnung zwischen zwei Körpern und die Materialität von Tränen. Es folgt ein gemeinsames Ritual, an dessen Ende eine Zwiebelsuppe steht, die wir mit allen Anwesenden teilen werden.

Wer sich an der gemeinsamen Aktion beteiligen möchte, bringt bitte ein eigenes Schneidebrett, ein Messer und eine Zwiebel mit. Wir bitten alle, vor der Veranstaltung einen Selbsttest zu machen, um das Risiko von Infektionen zu minimieren.

Vorfreudige Grüße,

Be Körner und Nadja Kracunovic

für das Crying Institute


Crying is a privilege

I’ve been on antidepressants for years. And when I wasn’t taking them, it was because I was having a soon to be regretted “I need nothing and no one” phase. The good news is that they keep me alive and well -well, kind of. Depending on how charitably you define “well” – The bad news is that I haven’t had a good cry for ages.

I do tear up, occasionaly. And over really mundane things (IM OUT OF HAIR CONDITIONER AGAIN) I might also have a mini panic attack here and there. But those cries where your whole body shakes and your eyes get all red and then you pour cold water into your teary heated face and it feels like you’ve been born again? Nah. And I miss them. And more than just missing, I need them. Sometimes I feel like my body aches from all the cries that my brain refuses to acknowledge. And where do they go, the lonely cries? Just circulating in my veins over and over, trying to find a way in, or out? Will they eventually decide to just conquer an organ all for themselves to settle down? Is it how sad kills people? Maybe it’s not the alcohol abuse, or smoking, or drugs – all the good stuff – that people die. Heart attacks, kidney failures, strokes. Maybe it’s just all the trapped cries going insane. “Enough of this”, they think. They’re being threated like ghosts. The brain ignores them, the heart pushes them away. And you walk around feeling like a time bomb. And you take your pills. And eat healthy food and do skin care and style your hair and read good books. You might even find yourself a few friends. And you’re alive and well. Just if you could figure out where the tick-tock sound comes from. That would be great.

existing new


“Instructions on How to Cry” by Julio Cortazar – text performed by the Crying Institute participant.

Instructions in English:

Putting the reasons for crying aside for the moment, we might concentrate on the correct way to cry, which, be it understood, means weeping that doesn’t turn into a big commotion nor proves an affront to the smile with its parallel and dull similarity. The average, everyday weeping consists of a general contraction of the face and a spasmodic sound accompanied by tears and mucus, this last toward the end since the cry ends at the point when one energetically blows one’s nose. In order to cry, steer the imagination toward yourself, and if this proves impossible owing to having contacted the habit of believing in the exterior world, think of a duck covered with ants or of those gulfs in the Strait of Magellan into which no one sails ever. Coming to the weeping itself, cover the face decorously, using both hands, palms inward. Children are to cry with the sleeve of the dress or shirt pressed against the face, preferably in a corner of the room. The average duration of the cry is three minutes.

Text: Julio Cortazar
Performing the text: Nadja Kracunovic
Language: Serbian
The book: published by the library of the magazine ´´Gradina´´, Serbia *Given by an extraordinarily dear friend
Outfit: Crying Insitute

I cry my dear, NK 2022


03.11.22, 5:26

I can feel them coming in the night: A warm force within my closed eyelids. Each and every time, I hope they will subside before the pressure is high enough to release them into my sleepless night. I am terrified of what will happen otherwise.

So often in the past two years, a single drop would lead to hours of crying. A silent sob, barely recognizable through unsteady and pressed breathing might build up to an open cry with soft moaning which may then escalate into a panic attack, depending on which images and thoughts well up in the outpouring. It would leave me empty, embarrassed, and exhausted, a mere shadow of my former selves. With each of these crying sessions, I would sink deeper into the darkness, awakening the ghosts of older wounds that would accompany the recent ones on their way to the surface of my eye.

So when I feel them coming, I try to suppress the transgression with breathing techniques, a softening of the face muscles, an adjustment of my posture to make more space for the wet disaster lingering on my eyeballs. I turn to discipline to force the immanent loss of control back into the realm of the unconscious. If I succeed, sleep may find me again.

Tonight, it’s just two tears on my pillow.



As I begin to write this, my heart beats faster and I cannot recognize what’s this hesitating feeling I have. It should be understandable the using of medicine to heal some inconvenient aspects of your body but the guilt I feel comes with the memory of my not so understandable reasons.

So here comes a confession shaped as an assignment: I started getting medicine to be able to stop crying. And because crying means to be weak, then to have to take medicine to stop doing so makes me the weakest of all.

But what I learned researching on my body is that it could feel very freeing to be weak.


Born to cry

In the little metal mirror in the corner of my table, I observed my crying face. The familiar picture splashed over it with the realization: I cry like my mother.

@Nadja Kracunovic 2022, photo: Leila Keivan Hosseini

Single mother & only child crying act: little continuous sobs, fast-running tears from each corner of both eyes, the sharpened edges of our noses pulled up with an imaginary string, pear-shaped, while our mouths draw a weird semi-smile on our faces. 

@Nadja Kracunovic 2022, photo: Leila Keivan Hosseini

I cried with my mother.


CI of CI

existing new


Research in art history and art theory has so far dealt with crying rather marginally. We want to research and compile theoretical and historical key texts, significant terms and terminologies, suitable methods also from other disciplines and already existing artistic works/practices on this topic in art history and contemporary art.
And we want to set ourselves up with the development of workshops, mediation tools, manuals, services, coaching, maybe products in a way that we could become operational as an institute and crying experts. 
Because: “Sharpen your tears, it is going to be a long one.”* 

Mit dem “Crying” hat sich die kunsthistorische und kunsttheoretische Forschung bislang eher marginal beschäftigt. Wir wollen theoretische und historische Schlüsseltexte, signifikante Begriffe und Terminologien, taugliche Methoden auch anderer Disziplinen und bereits existierende künstlerische Arbeiten/Praktiken zu diesem Thema in der Kunstgeschichte und in der zeitgenössischen Kunst recherchieren und zusammentragen. 
Und wir wollen uns mit der Entwicklung von Workshops, Mediationstools, Manuals, Dienstleistungen, Coachings, vielleicht auch von Produkten so aufstellen, dass wir als Institut und Crying-Expert*innen einsatzfähig werden könnten. 
Denn: “Sharpen your tears, it is going to be a long one.”* 

* Nadja Kracunovic 2021: Voicing displeasure #2 The Professional Cry >>