You may have been lucky enough to embark on the journey of a virtual lifetime by travelling through the extraordinary installations of Mat Collishaw.
Emerging from Goldsmiths College, London in the late 1980’s, Collishaw is a key figure in the important generation of the original Young British Artists. Although the YBA is not something that he particularly dwells on, he has established a provocative and increasingly intricate body of work since his first participation within the group. During his time at Goldsmiths, he started appropriating forensic photography, fuelling his interest in technology and his obsession with “the slightly morbid human fascination with the darker side”. He has exhibited widely internationally since his first solo exhibition in 1990, including at the Centre Georges Pompidou, The New Art Gallery Walsall and The Guildhall Art Gallery, London.
His new exhibition at Blain|Southern, London, titled The Centrifugal Soul, is a fantastical combination of illusion and haunting reality. He attempts to create “images that are awe–inspiring”, enveloping the human conscious into a world that is equally shocking and familiar, governed by our primal urges for visual supremacy. The exhibition is separated into two fragments; a freestanding sculpture based on the model of a zoetrope, and an evocative projection inspired by the Victorian theatrical illusion, Pepper’s Ghost.
Collishaw worked with evolutionary psychologist Geoffrey Miller to produce the centrepiece of the exhibition, The Centrifugal Soul. This sculpture in the form of a zoetrope –a pre-film animation device that simulates the illusion of movement through the use of rapid rotation and stroboscopic light– directly comments on Miller’s theories. Miller postulated that the origins of art derive from our natural instincts of courtship and reproduction, hence why the birds in the sculpture are condemned to repeat a series of seductive routines.
The dancing birds of paradise and bowerbirds not only entice and trick the viewer into entering an optical world, but their aesthetic beauty comments on how humanity has an unquenchable thirst for visual stimulation. We have an undoubtable appetite to be noticed in a visual competition, much like animals do in the courtship rituals they perform. Perhaps The Centrifugal Soul exaggerates how we cannot escape our own primal urges; we must create art as an attempt to articulate our own frustration with courtship and reproduction. Ultimately, the human race, like any other species, has the fundamental goal to reproduce, and if this goal is not reached then the purpose of life is questioned.
Collishaw continues his commentary on the ways in which we consume imagery whilst struggling with our own biological conditioning with Albion, a new installation in the form of a laser scan of ‘The Major Oak’ in Sherwood Forest, Nottingham. This hollowed-out tree trunk is supposedly the hiding place of Robin Hood, and it is because of this mythical significance that the tree and it’s limbs have been supported by an elaborate system of scaffolding. Collishaw’s rendition of ‘The Major Oak’ is a glowing ghost-like skeleton that slowly rotates on its axis. The eerie presence of the tree is a living representation of an object that is eternally trapped to present the illusion of life. The artist states that “the tree is interesting because it wants to die… it has chains internally holding it up. It’s very sad. It becomes a portrait of England -this mythical idea that everyone wants to believe in, which is perhaps something we should let go”.
Collishaw’s intuitive use of one form of illusion to illustrate another, observing how delusion is drawn out from the optical, is an unreserved refection of ourselves. The dying fragments of ‘The Major Oak’ embellish everything that we believe we are; what we perceive through our eyes, the things we consider to be true, the past, and everything we think we want. He therefore not only explores the tension between the beautiful and the wretched, but also how this tension relates to our own origins. The human race is a vacant shell, filled with memories and past experiences that cannot be escaped; the internal chains that support ‘The Major Oak’ are the same supporting elements that sustain our own thoughts and feelings. We all want to believe that there is a component of Robin Hood in us.
Mat Collishaw’s The Centrifugal Soul is on display at Blain|Southern, London until 27th May, 2017.
“I feel like everyone wants me to give them some drama about this show,” Touria El Glaoui, Founding Director of 1:54 Contemporary African Art Fair, said with a laugh, “but it’s actually been one of the easiest set-ups…with New York, there’s this window of opportunity and visibility for the artists and a unique engagement with institutions that you don’t really see in any other city.”
1:54 was founded and organized by Moroccan curator Touria El Glaoui to improve the representation of contemporary African art worldwide. Now, 1:54 is the foremost art fair dedicated to contemporary African art in the primary art market, showing in London during the October Frieze Week since 2013, and 1:54 NY during the May Frieze New York since 2015. Entering its third year in New York, 1:54 NY is showcasing over 60 emerging and established contemporary artists, bringing 19 international galleries together from 10 countries.
1:54 is a ratio that runs parallel to the entirety of the fair’s mission, representing the entirety of Africa: 1 continent, 54 countries. As the title suggests, 1:54 tries to preserve rather than blend together the differences between each country’s histories and cultures. Taking a look at this year’s 1:54 NY, the fair exemplifies its goal in representing individual countries, illustrating local development with global engagement, while connecting to common themes such as female representation, a hugely controversial topic in America as well as worldwide.
The role of gender identity and the fragile state of humanity come up in many of the pieces, always based from the African perspective, which within these topics play a fascinating role. For instance, Lawrence Lemaoana, an artist from South Africa represented by Johannesburg-based Afronova Gallery, creates graphic works that critically engages with the media in present-day South Africa. He views the relationship between media and the people of South Africa as extremely problematic and expresses this view through his trademark cynicism emblazoned on kanga fabric, a traditional fabric with its own complex history. In one of Lemaoana’s kanga canvases at 1:54 NY, the phrase “MY FATHER WAS A GARDEN BOY” reflects upon the time of Apartheid when the easiest job for a man to get was a gardener, and those who worked as gardeners were called “garden boys” by their white employers. Lemaoana brings up a part of South African history on a piece of fabric that lines modern day streets at markets. Kanga fabric is also considered to be a female cloth, so along with telling the story of his father in the past, Lemaoana is toying with gender identity and who the use of this fabric is truly for.
Nigerian-American artist Wura-Natasha Ogunji’s diasporic view and love for the fusion of opposites creates an upfront look into micro- and macro-relationships. She was born in the United States but currently lives in Nigeria (and is represented by London-based gallery 50 Golborne), allowing her to mold the experience of a life spent between two countries. Her delicate lines build private and public scenes on trace architect paper, the translucency of the background and fragility of the paper’s surface translating to a bigger idea of the delicacy of humanity. Just like in Lemaoana’s work, Ogunji is playing with bigger topics that are experienced worldwide but adds personal elements such as her life as a Nigerian-American woman.
Someone to keep an eye on? Nigerian artist Ndidi Emefiele (featured image). Represented by London-based gallery Rosenfeld Porcini, her work is confrontation and humorous, mixing the contemporary (cut-outs taken from magazines or printed from Instagram) with the traditional (Nigerian dress colors or patterns found in modern settings). The pieces showcased at 1:54 NY hold a message of female empowerment, while the glasses found on most of the girls act as a layer of protection from the world, particularly the “male gaze”. In her 2017 piece Taxi, the exposure of the subject’s skin in comparison to the Matisse-like figures dancing in the background paintings is just one of the contemporary vs. traditional comparisons that can be immediately interpreted. Emefiele confronts popular topics such as gender as a social construct and the portrayal of female bodies within the media while incorporating traditional patterns, foods, and stances from her Nigerian roots.
1:54 NY does an incredible job of not only representing separate African countries but respecting those differences while creating worldwide topics that can be picked up by anyone who comes to visit the fair.
May 5th – May 7th 12-8pm
Pioneer Works (159 Pioneer Street), Brooklyn
In Say Hello to English, his second exhibition at the Tyburn Gallery London, multimedia artist Moffat Takadiwa presents a compelling new series of three-dimensional wall hangings, or object sculptures, that aesthetically engage with problematics surrounding postcolonial constructions of Zimbabwean national and cultural identity.
Born in Haroi in 1983, and practicing in the capital city of Harare since graduating (B.A. Hons) from Harare’s Polytechnic University in 2008, Takadiwa has consistently devoted his work to critical explorations of how material, environmental, and social factors impact the reality of contemporary Zimbabwean daily life. In a previous exhibition entitled Across Borders (on display at the What If The World gallery in Cape Town last year), Takadiwa examined the nature of Zimbabwean-Chinese economic and trade relations, and their deleterious effects on the natural Zimbabwean environment. For that show, Takadiwa created a collection of intricate, highly textural wall sculptures using post-consumer waste materials, such as bottle caps and disused computer and laptop parts.
In Say Hello to English, his current exhibition at the Tyburn Gallery, Takadiwa shifts his (and our) gaze to a critical reassessment of post- and neo-colonial aspects of the English language, a legacy of Zimbabwe’s colonial past as the former British Crown colony of Rhodesia. For Takadiwa, the English language is problematic because of its tendency to create class divisions (i.e., English-speaking elites) in Zimbabwean society, and its power to both shape and undermine contemporary constructions of Zimbabwean cultural identity. For Takadiwa, language and culture are inextricably intertwined –especially in the context of post-independence Zimbabwe–, and this standpoint is reflected throughout his oeuvre.
For the sculptural objects on view in Say Hello to English, Takadiwa makes use of a radically different medium to portray his ideas, namely: lettered, Roman-alphabet keys taken from post-consumer laptop and computer keyboards. These computer keys appear to have been woven together like traditional Zimbabwean textiles, but are here recast into a more contemporary, high-tech idiom. In an amusing and daring act of subversion, Takadiwa deconstructs and subverts the English language itself in these objects, by arranging the keys seemingly randomly (in effect scrambling them) so they are not legible in any way. Moreover, the artist has turned most of the lettered keys upside down, so that all viewers can see are their bottom ends, with the lettered crown rendered invisible. This aesthetic strategy powerfully conveys the struggles contemporary Zimbabweans experience with the English language, and how important it is, at least to some extent, to say “goodbye” to English in order to preserve the Bantu languages, as well as other aspects of pre-colonial Zimbabwean culture.
Although all of the works included in the exhibition Say Hello to English deal with problematics surrounding intertextuality, language and culture, one work in particular provides a paradigmatic example of Takadiwa’s philosophy, namely “The Falling of Rhode/sia.” According to the press release issued by the Tyburn Gallery, this work takes its inspiration from the “Rhodes Must Fall” social movement that was formed to contest Western-oriented education in Africa. “The Falling of Rhode/sia” also makes direct reference to the arch-imperialist Cecil B. Rhodes, whose statue at Cape Town University was recently removed from the campus as a result of student protests. In “The Falling of Rhodes/ia,” Takadiwa essentially reimagines Rhodes as a new, post-colonial creature, whose persona is both fierce (signified by the long red tongue and bared claws) and friendly (suggested by the creature’s loose and amorphous shape). For this viewer, Takadiwa’s “fallen,” reincarnated Rhodes is a likeable, positive figure who successfully reconciles Zimbabwe’s colonial past and post-colonial present.
Say Hello to English is on view at the Tyburn Gallery, London until May 6, 2017.
March 11, 2017
“I see life as a passageway,
with no fixed beginning or destination”
– Do Ho Suh
Humanity is often focused upon the destination of life rather than the journeys travelled. These journeys are the ones that result in a life worth living, instead of a life in which the centre of attention revolves around the end result. To be obsessed with the end result of an endeavour, as opposed to living in the present, is the very premise that the artist Do Ho Suh (b.1962, Seoul, Korea) challenges in his new exhibition, ‘Passage/s’.
Currently on display at the Victoria Miro Gallery, London, Suh’s body of work questions the boundaries of identity as well as the global connection between individuals and groups. After growing up in South Korea, the artist has moved and lived in many different countries, immersing himself in the culture of each one of them. In his work he aims to create a global connection between his identity, his previous destination, and his current journey. He establishes that his own understanding of ‘home’ is both a physical structure and a lived emotional experience. In this sense, the physical structure of a ‘home’ can only be described as the building or property in which one has lived, whereas the home as an emotional experience is documented in the adventures and memories of life. I
Beginning upstairs on the First Floor, the visitor is immediately transported into the many ‘homes’ of the artist. Each independent aspect of a home, whether it is a simple light bulb or a complicated fuse box, has been carefully replicated by Suh’s meticulous hand. Polyester, which is both a fluid and a translucent medium, is the main choice of material for Do Ho Suh. He uses to replicate everyday objects, and its translucency amplifies the importance of concentrating upon the ‘passageways’ of life: you must be able to travel through each destination in order to continue growing and developing.
This concept is heightened in ‘Passage’s: The Pram Project’, a video installation recorded from the perspective of three different cameras. Taped from the comfort of his daughters pram, the video removes the viewer from the controlled environment of the gallery, and places them into the charming streets of Islington and Seoul. Surrounded by the child’s adoring laughter and babbling, we are reminded of the innocence of humanity and the importance of ‘home’ as an emotional connection, something which provides stability and safety.
Continuing on the Lower Floor, Do Ho Suh displays large threaded drawings replicating doorways and stairwells. Each entrance has been accurately copied from the multiple buildings in which Suh has lived, exaggerating how the outside exterior of a ‘home’ does not necessarily reflect the individual immersed within it. For example, not everyone who lives in a London home is British – the immersion of cultures is the most important aspect to create a global identity.
The exhibition arguably concludes with the most impressive component of Do Ho Suh’s work. His series ‘Hubs’ occupies the entirety of the Upper Gallery, where nine reproductions of the apartments in which Suh has called ‘home’ are on display. The transient polyester spaces are connected by threaded doorways and moving doors, enticing the viewer to walk through and experience each room. Although interactive, ‘Hubs’ removes the practical function of a home: door hinges and handles remain motionless while electrical outputs and pipes are frozen without power. By referring back to Suh’s original premise of the home as a physical entity, as well as an emotional experience, we are placed in this complex structure as both ‘private’ and ‘public’ viewers. In one way the elongated home visualises the ‘private’ life of an individual, while the ‘public’ global identity seeps into the design through the fragile material.
I encourage you not just to see the exhibition first-hand, but to interact and engage with the artwork. The unfortunate irony of this brilliant collection of work is the influence of present day technology, and our infatuation and dependence upon our mobile phones. The majority of people visiting exhibitions today try to capture every moment and work of art into a single photograph. This degrades the original intentions of Do Ho Suh and his exploration of life as a journey, as a photograph destroys the steps travelled in order to take it. Life is about the experiences seized by your eyes, not the artificial screen of a phone or lens of a camera; rather than living through your phone, live through reality.
Do Ho Suh‘s ‘Passage/s’ is on display at the Victoria Miro Gallery, London until 18th March, 2017.
December 15, 2016
Art installations are not a new concept in the art world. In the early 20th century, Marcel Duchamp set the roots for future artists to create site-specific pieces that made viewers redefine what they know. For instance, in the 1942 exhibition First Papers of Surrealism he hung several hundreds of feet of twine throughout the exhibition space, creating a weblike veil between that separated the viewer from the artworks hung on the walls.
Some critics claimed it symbolised the difficulties of trying to understand surrealist art, but Duchamp stated that there was no such intention, and that the focus of the piece was on its functionality. Duchamp, who was fascinated by how we look at art, challenged and changed the roll of the audience by creating obstacles within the space; he activated the viewer within the piece, which inspired other artists to explore how visitors could be part of an art installation.
Art lovers will always go to museums and galleries to see their favorite artists and pieces. However, many people still think that going to see art is usually a boring experience. Artists like Miguel Chevalier, Yayoi Kusama, Lucas Samaras, and many more are changing this with their installations. Today, immersive installations have become a huge attraction for people all over the world. For instance, more than two million people went to spend forty-five seconds in Yayoi Kusama’s “Infinity Mirror Room – Filled with the Brilliance of Life” during the two years it toured in Central and South America.
So what makes them so sought after? The answer to that is simple. As humans, we have an inherent desire to escape from the confines of our reality. Every form of art, be it literary or visual, could be an example of our escapism. If you’ve ever seen the infamous Disney movie, Mary Poppins, you would remember the scene in which Mary Poppins, Bert, Jane, and Michael all jump into the sidewalk chalk paintings. Immersive art embodies that fantastic ideal. It creates a physical alternative reality which allows the participant to transcend known perceptions of reality and experience a completely new and unknown environment. Gallery, museum, and art fair visitors are no longer viewers; they are activated within the piece and through interactaction, they become immersed.
Being surrounded by an installation is one thing, but what separates this genre from any other type of arti is what the artist does to activate the individual and make them completely engaged. In Lucas Samaras’s “Room No. 2” (1966), one walks into a space that is covered in mirrors. The room has concrete, finite limitations, but it is completely transformed into endless reflections, forcing the viewer to redefine their perceptions of space. Artist Yayoi Kusama, like Sumaras, uses mirrors to create her surreal installation “All the Eternal Love I Have for Pumpkins.” She inserts her well known, psychedelic pumpkins into the space and they, along with the participant, expand into an endless vision.
“Dear World…Yours, Cambridge” (2015), by Miguel Chevalier, is another example of an installation that challenges the perception of space. It took place in the historic King’s College Chapel in Cambridge, and was commissioned to commemorate some of Cambridge’s renowned alumni. Chevalier filled the chapel with projected images linked to specific alumni. For instance, he used images of vast galaxies and black holes to honor Stephen Hawkins. People walked into what they knew to be a chapel and were transported into a space that was an awe-inspiring visual experience. The manipulation of the known chapel created an aesthetic environment which reconstructed a different reality.
In 2012, Random International –a collaborative experimental studio based in London- created an immersive environment entitled “Rain Room”, where water is continually falling, like rain, but pauses over an individual as they walk through the space. It completely challenges the human experience of being caught in the rain, and that is what makes the installation immersive.
In 2015, Japanese art collective teamLab created an installation that was also based on people’s movement through the exhibition. In the piece, entitled “Floating Flower Garden”, 2,300 flowers hang from the ceiling and whimsically recess as individuals walked through. This surreal environment entices the participants’ senses and uses their bodies as the interface by having the environment react to them. Such unrealistic physically experiences make visitors respond in new ways before an artwork and, in a way, their reaction becomes the actual piece of art.
It may be fair to say that the popularity of these immersive installations stems from the idea that, though we don’t know what to completely expect, we know that we will be experiencing something completely different from any other aspect of our life. Our perceptions are challenged in ways that create emotions of wonder and awe; we are thrown into an abstract reality like Mary Poppins jumping into a chalk painting.
October 28, 2016
I catch up with Rubén –who now works as a solo artist— after a particularly busy summer to talk about one of his most recent projects, Stupid Borders, which deals with the absurd human need to possess the land.
When did you decide that you wanted to be an artist?
It was a visceral decision.
At 16, before I started studying engineering, I used to paint graffiti in the outskirts of Madrid. During my studies I continued painting murals, developing the artistic side of it, and when I was finishing my degree I projected myself into the future, and two things happened. If I thought of myself as an engineer, my guts clenched and I could see a heavy darkness. If I thought of myself as an artist, I could perceive light and I felt free of any tension. So after university I backpacked in India for four months, and when I came back I realised that uncertainty was going to be constantly in my life. That uncertainty, not knowing what I’ll do or where I’ll be tomorrow, has won me over.
How were your beginnings in Boa Mistura?
Simply wonderful, like everything we have done together until now when, due to my personal circumstances, I have decided to step aside to see my children grow up. The beginnings were full of innocence and fun. Then came years of learning and growing, and the project developed like the forging of iron, through fire and hard work, full of difficult and wonderful moments, and always with a dash of good humour.
How was working in such a multidisciplinary team?
Before a studio or a company, Boa Mistura was a group of good friends, and that has enabled its powerful growth. We worked very close together and learned a lot from each other. Except for girlfriends and underwear, we shared everything with each other. There is something very beautiful in sharing an idea, shaping it together, and feeling as if it was yours even if came from somebody else. A dissolution of individual ego takes place in favour of the group and the common good, and that is precious.
How has this collective, urban experience affected your individual work?
The collective experience made me grow both as a person and as an artist.
What I love about urban art is its capacity to reach a really wide audience, to go beyond the limits that museums, galleries and the conventional art circuits impose. It’s necessary to forget the idea of art as lifeless objects contained in museums and to start thinking about it as a process, like that vital attitude so necessary for everyone in every aspect of life.
In your statement you mention that your work revolves around the concept of “associated behavior”. What does this concept entail?
Landscape and what I call “associated behavior” –that behavior and bonds that connect you to a certain place— are at the centre of my work. In Seaside Holidays I focus on holiday landscapes in the Mediterranean coast and on the collective and mimetic behavior that leads people to massively go to those places. In Stupid Borders I study frontiers, the concept of limit and our attitudes towards an Earth that transcends us in age but that we strangely feel the need to possess.
How did you come up with your project Stupid Borders?
It emerged from an invitation by AP Gallery to create a project ad hoc for their space. This gallery has a line of work linked to the landscape and an exceptional location near the mountains of Ayllón (Segovia, Spain). It was just the right time for me to begin developing actions on the landscape and to do more conceptual work. In my notebook I drew a line across a lake. I imagined a lane rope dividing that lake in two, crossing it from side to side. Under that I wrote Stupid Borders. That’s where the project was born.
What part of the creative process do you enjoy the most?
The beginning, when there’s just an idea. There’s a special magic when a project is just a sketch in a notebook. At that point I feel a great intellectual pleasure because I imagine all its possibilities and the thousands of shapes that it could adopt. That moment really captivates me. Then there’s a phase of refining it, when you filter and polish, and then comes production to make it real. This last phase is interesting because there are still surprises and problems to overcome, and it counts on one’s previous experience, which is very enriching. Once the piece (or project) is finished, it loses interest to me, as if that idea was already dead. Although it’s precisely then when the idea is passed onto –or revives in— another person.
In Stupid Borders, the documentation that you produce while you work is also exhibited and becomes essential in order to understand your project. Do you think that the educational element is often left aside in contemporary art?
I don’t know. I can’t speak for others. The only thing I can say is that for me that educational element is essential. My work is very conceptually and philosophically charged, and it’s important that the public can get to know that part. My aim is to make us reflect on our behavior and on our way of inhabiting the Earth.
How do you choose the spaces where you create your Minimal Republics?
My Minimal Republics are set in places where normally no one would live or establish a micro-state. The first three are located in the middle of a rye field, in a fallow land, and the last one floating in a reservoir. Absurd places for absurd nations.
I believe you want Stupid Borders to become a life-long project. Was this decision motivated by the problematic situation of borders nowadays?
Indeed. We perceive borders as real entities. We fight for them. We stop those who want to use their freedom of movement. We believe that a piece of land can be ours… we even believe that the Earth belongs to us, when we’ve been here for barely an instant.
The day we come to realise that we belong to the Earth, and not the other way around, we will start behaving differently. It is essential to understand this. I think that’s where Stupid Borders plays an important role as a means for critical reflection. That’s why I have decided to continue creating Minimal Republics until the time comes when either borders or I cease to exist.
Which other plans do you have in mind for the future?
I have a notebook full of ideas, some of which will never see the light. There’s a project entitled Overcrowded where I talk about overpopulation as the main problem we face as a species. Another one, Descanso Visual (Visual Rest), where silence is considered an alternative to our hyper stimulated and noisy society. And also Topographies, which explores how moulds or models –words, preconceptions, physical laws, and other representations of reality— confuse us and lead us away from reality itself.
But my true plans for the future include becoming more of a hippy, seeing my children grow up next to my wife, getting away from the city to live closer to the earth, building a house with my own hands, growing my own tomatoes, writing a book, traveling, learning to surf, becoming more humble each day and enjoying each moment, because the future and the past are not easy to live in.
Stupid Borders opens October 28 at Palacio Quintanar in Segovia (Spain).
October 14, 2016
This not-at-all-comprehensive list includes some of the most exciting representatives of the contemporary Spanish art scene. Despite belonging to a generation of highly qualified Spaniards that do not have many chances of succeeding in their home country, these young creators have already caught the eye of critics, curators and the public. Scroll down to discover their work.
The work of Mercedes Pimiento (Sevilla, 1990) revolves around architectural structures and materials, particularly those that go to waste. She puts the emphasis on the ruins of the capitalist “monuments” of the 21st century by creating her own anti-monuments, small in scale and often made of fragile materials such as soap. In a country full of unnecessary and abandoned megalithic buildings -the result of decades of property speculation- Pimiento’s work make us think about the precariousness of our current sociopolitical system.
Miguel Laino (Huelva, 1980) studied fashion at Central St Martins in London and worked with renowned designers such as Alexander McQueen and Vivienne Westwood. However, after seeing a Georg Baselitz retrospective in 2008, he decided to commit himself to being a painter. He usually reinterprets images from online and print media that he finds compelling, in a process that involves the subconscious more than the conceptual. His piece “Didier” was chosen by Chantal Joffe as the winner of the recent Painted Faces Showdown in Saatchi Art and exhibited at The Griffin Gallery, London.
Guillermo Mora (Alcalá de Henares, 1980) is currently a resident at ISCP, New York. He often uses paint as his artistic medium, but in original and unconventional ways. Some of his most characteristic works consist on layering great amounts of acrylic and vinyl paint that he later folds and piles up to form sculptural blocks. His recent work looks at the forgotten histories of painting and specifically at ideas about acts of concealment, overlapping and disappearance. The motto “add, subtract, multiply and divide” guides his artistic process.
Almudena Lobera (Madrid, 1984) works in a variety of mediums and formats, including sculpture, performance and installation. Drawing is also essential to her work, which aims to show alternative models for the configuration of the visible, delving deeply into the notion that the image is not always visible or accessible in nature. The work pictured above, “The Proof”, was part of her exhibition A latent revelation, hosted by Galería Max Estrella (Madrid) earlier this year. She is currently based in Ghent, Belgium.
Through his collages, installations, and other ‘rarities’ –as he calls them— Julio Falagan (Valladolid, 1979) seeks to dignify the banal and the obsolete. His works lead us to think about social constructions and their fissures by putting dogmas into question. I find particularly interesting how he recycles old paintings found in street markets. He modifies them in different ways, often by cutting them into pieces to compose new works with their fragments, other times by leaving his own mark on them to add new layers of meaning.
Cristina Garrido (Madrid, 1986) investigates the value that is assigned to objects, and particularly to those objects classified as art. Through common and repetitive gestures, such as picking up, collecting, and archiving, she studies the circulation of artistic objects in the art market and examines curatorial practices. In her 2015 award-winning installation “#JWIITMTESDSA? (Just what is it that makes today´s exhibitions so different, so appealing?)”, for instance, she proposed a critical reflection on the success of contemporary art exhibitions.
Mythology, symbolism and art history are usually present in the work of Marina Vargas (Granada, 1980). She mainly uses traditional media such as painting, sculpture, and especially drawing, but she has managed to create a very distinct and personal language that has an enormous power over the viewer. In the past few years she has explored the idea of destroying and questioning the classical canon. An image that keeps appearing in her projects is that of the inverted pieta.
Watching the animations created by Blanca Gracia (Madrid, 1989) is almost an immersive experience. They lead the viewer into and exotic world populated with noble contemporary savages that provide an evasion from our current reality. These animations originate from Gracia’s incredibly imaginative drawings and paintings, where she merges wild anthropology theories, explorers from pseudo-fictitious worlds and lunatic expeditions, all with a flavour of our contemporary world.
Gonzalo Borondo (Valladolid, 1989), known simply as Borondo, is a street artist based in London whose large-size and very expressive murals cover the walls of buildings all over the world. However, some of his most characteristic work is made on glass, which he covers with white paint that is scraped and scratched from the inside of neglected windows to reveal haunting images. The human figure, and particularly the naked body, is at the centre of his artistic vision, which take its influence from the great Spanish master, Francisco de Goya.
Saelia Aparicio (Ávila, 1982) studied sculpture at the Royal College of Art in London. Her recent work establishes analogies between corporeal and social mechanisms, delving into different ideas of the organic to create artificial microcosms that tell us something about our own reality. To achieve this, she uses a multiplicity of materials and processes, always with a poetic approach in mind. In one of her most recent projects, Epidermal Speleology, she explores the concept of ‘abjection’.
September 25, 2016
Nan Goldin’s The Ballad of Sexual Dependency, arguably her magnum opus, is currently on view at The Museum of Modern Art. The slideshow of nearly 700 images is set to a wide-ranging soundtrack of pop, classical opera, and rock & roll music. The images are of the artist, her circle of friends, lovers, and acquaintances that Goldin affectionately refers to as her ‘tribe’ from the 1970s and 1980s.
Her images are so immediate that you feel as if you are there, in the dive bars and bedrooms of her gritty, real world. By creating The Ballad, Goldin documents the events of her own life and the lives of her friends through images that tell deeply personal stories. Her photographs capture unnerving episodes of addiction, drug abuse, domestic violence, and illness, while simultaneously embodying moments of joy, comedy, youth, ecstasy, and beauty. Goldin wrote that “The Ballad of Sexual Dependency is the diary I let people read. The diary is my form of control over my life. It allows me to obsessively record every detail. It enables me to remember.”
There are three rooms dedicated to the display of her photographs. The first includes an installation of materials from Goldin’s archive, early promotional objects for the first iterations of the work, and a mock-up of the book The Ballad of Sexual Dependency. The slideshow has been shown on many occasions since Goldin first created it in 1980. Originally, she changed the slides by hand for an audience comprised of mainly her subjects.
In the second room there is a selection of prints from the MoMA’s collection that constitute some of Goldin’s most evocative images from the film. They show the artist and her subjects grappling with the realities of physical and emotional abuse, while simultaneously indulging in moments of lust and tenderness. Some standouts include “David and Butch Crying at Tin Pan Alley, New York City,” “Rise and Monty Kissing, New York City,” and “Nan and Bryan in Bed, New York City.” Each of these images feels fiercely candid and intimate, as if the viewer was intruding on an intensely personal moment.
The third room is the slideshow itself, which runs for about 45 minutes with a short intermission. The images are grouped loosely around visual themes, like people in front of a mirror getting ready to go out, uninhibited sex, New York bar culture, drag queens and performers, the weddings of young friends, parenthood and young children, drug addiction and, ultimately, death. The film is scored to an array of musical genres including an aria performed by Maria Callas, the Velvet Underground’s “All Tomorrow’s Parties,” Screamin’ Jay Hawkins’ “I Put A Spell On You,” Petula Clark’s “Downtown,” and James Brown’s “It’s A Man’s World.”
In the age of social media and advertising, where you can be bombarded by images that are photoshopped, filtered, and staged, The Ballad of Sexual Dependency presents the raw, unedited truth of what Nan Goldin and her subjects experienced in the New York of the 1980s.
The Ballad of Sexual Dependency is on view at the Museum of Modern Art on the 2nd floor Contemporary Art Galleries through February 12th, 2017.
August 25, 2016
It’s no secret that the Latin American art scene has exploded over the past couple of years. Auction houses, galleries, and even museums have tagged along this trend and have finally begun giving these artists the recognition they deserve. However, for those not deeply invested in the ebb and flow of the art world, the current 2016 summer Olympic games in Rio de Janeiro are a perfect time to familiarize oneself with some of the top contemporary artists of Brazil, a country rich in cultural and visual history. Here are a few of my favorites.
Beatriz Milhazes (b. 1960) finds her inspiration in nature and its many, ever-changing forms. Her work is characterized by a vibrant palette, floral motifs, and organic patterns that resemble mandalas. Her recurring arabesques also hold a foundation in Brazilian culture—carnival decorations, Baroque colonial architecture, and popular music. The process of creation is rather laborious and structured —she paints her motifs first on a sheet of clear plastic, which she then applies to canvas to dry. The result is a rhythmic flattened surface, with shadows of color and forms where the color was not completely transferred. Her work has been used worldwide in outdoor spaces, for interior decoration, in stained glass, and for dance productions.
Rodrigo Mogiz (b. 1978) creates dream-like compositions where figures outlined in colorful strings float in an empty, white space. He appropriates images from magazines to explore themes of sexuality, gender, and expression, and to highlight the base superficiality of social media outlets and how audiences merely absorb aesthetics. These fantastical works fall somewhere between painting and embroidery (also using application beads, lace, and pins), poetically fusing the two mediums while simultaneously manifesting each of their unique characteristics. Mogiz has been exhibiting since 2000 and is based in Belo Horizonte, Brazil.
Vik Muniz (b. 1961), an international sensation, is best known for producing imagery within the nexus of mixed media. Using a diverse range of everyday materials (from trash to diamonds to sugar to dirt) paired with elements from popular culture, Muniz excels in a layered appropriation of canonical artworks. His practice involves arranging his materials into a dense collage and then photographing it. He has recreated works by Leonardo, Dürer, Courbet, Rodin, Picasso, Matisse, Kandinsky, Malevich, Hiroshige, Warhol, Weegee —to name a few. What appears as a familiar image from afar, turns into a wondrous exploration of a myriad of minute details up-close.
Ernesto Neto (b. 1964) is a highly influential figure in the contemporary Brazilian art scene. His work falls within the categories of sculpture and installation, but is not limited to their parameters. Sensuous environments made of organically abstract forms are his trademark. His materials include soft, stretchy fabrics in different colors that he fills with items like coffee beans, spices, or Styrofoam. Interested in sensuality, corporality, and reflection, Neto strives to present conditions where the human body becomes aware of itself in relation to the space around it. Visitors enter his playful worlds and physically react to the immersive habitats. They may feel, smell, look, and share their experiences with those around them.
OSGEMEOS (b. 1974), Portuguese for “the twins,” is the name of the street art duo created by brothers Gustavo and Otavio Pandolfo. Working together since they were children, the two share a magically impenetrable bond that has helped them shape a unique visual language that has transcended from the streets and into galleries, auction houses, and even museums. Their work is easily recognizable by its whimsical yellow figures with tubular torsos, gangly limbs, small spaced-out almond eyes, and thin-lipped mouths. These playful characters are inspired by graffiti, hip-hop, and break-dancing culture, and often incorporate social or political referents relevant to each particular geographic location. The brothers have projects all over the world—so keep your eyes peeled, you never know when you’ll round the corner and find yourself face to face with OSGEMEOS.
Alice Quaresma (b. 1985) is a native of Rio de Janeiro and currently lives in New York City. Her practice involves photography and mixed media and explores issues of identity, displacement, and memory. Referring to her works as “photo-objects,” Quaresma superimposes drawings and geometric shapes over flat photo paper to push the boundaries of the photographic medium by incorporating elements of texture and volume. Her faded, dreamlike compositions evoke the subtleties and inexplicable phenomena of the emotional and psychological connection we feel to the places we experience.
“I find inspiration every time I feel physically disconnected from the place where I am.”
—Alice Quaresma, March 2016 interview with Artspace.
Adriana Varejão (b. 1964) primarily focuses her practice on ceramics tiles, either appropriating their history and function to reveal a darker, underlying meaning, or using their formal qualities to produce new visual effects. Throughout her career she has explored themes such as colonialism, racism, subjugation, and cultural formation through violence. Her work has often oscillated between the grotesque and the delicately beautiful. Varejão was chosen to decorate the Olympic Aquatics Center in the 2016 Rio games. Her 2004-08 work, Celacanto Provoca Maremoto (“the Coelacanth Causes a Seaquake”), made of blue-and-white tiles, was restructured, blown-up, and printed on canvas to adorn the exterior of the stadium. The work’s obvious aquatic aesthetics seem to be a perfect fit for the center’s function. However, references to Portugal’s colonization of Brazil through azulejo-inspired tiles and Baroque imagery subtly keep the country’s dark history afloat.
August 21, 2016
The usually booming New York City art scene is rather slow in August, leaving one to wonder where all of the commotion over contemporary art goes: on vacation to the Hamptons of course! There is a great deal of special exhibitions and openings happening all over the Hamptons this month. Should you find yourself escaping to the Hamptons during these final days of summer, be sure to check out one or all of these events.
- Montauk/ Watermill
On August 7th, “Unfinished Business” opened at the Parrish Art Museum. This exhibit, which will run until October 16th, features the paintings by Ross Bleckner, Eric Fischl, and David Salle, three artists who formed an artistic enclave in Los Angeles in the 1970s and ’80s. The exhibit features 23 canvases and 17 paperworks by these artists and celebrates their innovation and profound influence on the Los Angeles art scene.
Parrish Art Museum, 279 Montauk Hwy, Water Mill, NY 11976
At the Watermill Center, you can catch the light installation “Constellations in Red, Yellow, and Blue” until August 28th. The light sculptures on display by Mexican artist G.T Pellizzi, are inspired by “the mythological, calendrical, and astronomical symbols found on many textiles in The Watermill Collection.”As the title of the exhibit states, the sculptures are lit in the primary colors- red, yellow, and blue. Pelliziz’s work has previously been on display at MoMa PS1, Centre Pompidou, The Whitney, and various other contemporary art spaces.
Watermill Center, 39 Water Mill Towd Rd, Water Mill, NY 11976
2. Bridgehampton is quite busy with art happenings this month. You can catch The Curiosities of Harry Squires” at the Bridgehampton Museum through October. This exhibit features the collection owned and curated by Bridgehampton figure Harry Squires, which includes various oddities such as shipwreck memorabilia and Native American artifacts.
In addition to the permanent collection at the Dan Flavin Institute, the exhibit “Icons” is on view through April. The title “Icons” is a reference to the traditional religious association with the term, however, the works on display are decidedly non-representational, consisting of painted boxes adorned with light features that are dedicated to Flavin’s loved ones.
The Dan Flavin Art Institute is located on Corwith Avenue off Main Street in Bridgehampton, New York 11932
- East Hampton
If you are craving even more minimalism, head to Guild Hall Museum for “Aspects of Minimalism,” which is on view through October. The exhibition features more work by Dan Flavin, as well as Agnes Martin, Gerhard Richter and other minimalist artists. Also on view at Guild Hall are Carol Ross’s Metal Sculptures in the Furman sculpture garden.
Guild Hall, 158 Main Street, East Hampton, NY 11937
The next time you escape to your sanctuary in the Hamptons (or get yourself invited to someone else’s vacation home), pencil in some time in between outdoor brunch and tanning by the pool to check out some fantastic art.