“From a certain point in time, death – the very experience of facing death – was posed as a source of authority underlying Gechtman’s work, through re-activation of the notion of eternity (what is left of it, as a term). the current set-up is already a stage-like modeling of an experience endured, of the after-death – the death of someone who was crucially significant testimony, the waste, the remains, the secular relic. The possible persistence of memory, and thus the very ability to experience the work beyond the formal context, assume the existence of a community possessing prior knowledge (a community which Gechtman indeed activated, for real, when raising funds for his son’s medical treatment) – or a late, belated, belief in the ability to reconstitute a community based on shared experience (which is no longer the common experience which Zionist agenda, for instance, sought to engender, one of whose articulations is contained within ‘Yad Labanim’ the memorial room for fallen soldiers located on the other side of the wall).
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