Gavin Wade — To what extent then do you see your practice as transformative, and is it enough to relay an idea of transformation or do you demand actual transformation of the world through your work?

El Lissitsky — Practice converts material and senses in relation — senses process in proportion to material and material are given to the senses therefore they are included in a practically acting relation — the output changes our feeling of the idea, the sense, and in the final analysis us. Practice means to constantly self-educate, own- reflect, own-articulate through the advanced process of distribution — so if you love, then we are living in the technological chains of peace (technologically in the most basic and widest feeling in which everything has its own activity). In our recent strand of work we assumed the possession of examples of our distribution — as we come to exist out of our own personalities — and then brought them back into the practice as material for new work. In proportion we convert this way, pulsation moves always more externally and implicates more than people and senses — where be this end? If the idea of conversion is in the work, then the symbolic attribute of the actual process is of conversion — we never establish outside simply in order to transmit ideas, we experience them through the active processes. It is simple to transfer though never sufficiently for us. We supply converting the potential of works in the world, but wouldn’t know how to convert peace, or even what peace it is which is necessary to convert. The practice innately is transformative and testing the limits of this always.

Gavin Wade — What methods do you feel are currently the most effective tools for affecting the existing conditions for the development of a national cultural agenda?

El Lissitzky — We question proposals not perturbed with the development of national cultural agenda. In proportion to, we see any agenda of the day ideal — and in actuality — it constantly establishes and by practice exist in which they gave position to the time, and this is something which cannot be predetermined. The most effective tool to begin national cultural agenda correct is probable distribution, or, to detain to allocate accordingly pre- conceived, conservative and instrumentalised ideas of culture. We see that entirely all around we do not have tools necessary to include at this level. We also would not want to enter that level of bureaucratic structure into that offhand ‘proper’ role.