Abstraction in Action Eduardo Santiere: Multitudes https://abstractioninaction.com/happenings/eduardo-santiere-multitudes/

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Artist: Eduardo Santiere

Multitudes
July 27, 2016 – September 7, 2016
Henrique Faria 
Buenos Aires, Argentina

This is Eduardo Santiere’s medium and matter: surface and volume. With graphite, colored pencils, sharp materials and infinite meticulousness, Santiere composes universes whose scale we cannot be sure of. He constructs a Scenario for an Empty World [Escenario para un mundo vacío] – one of his “scratchings” on exhibit – subjecting the paper’s surface to incisions and tearings that liberate it from the pressure that made it smooth and regular. He brings out sculptural reliefs that lightly dangle from the matter they have been detached from. It is a question of a morphological transformation that moves from the void to abundance.

The paper’s two-dimensionality is just as roughly subjugated in the works in which Santiere uses conventional drawing materials. Light graphite lines surround or connect points of color of various densities, colored ovoid forms – flat or on lacerated paper – are interconnected — the paper erupts and spumes like foam. We lose ourselves in studying the position, shape, movement and mutual relation of the microorganisms or heavenly bodies hovering over the white of the page. We waver between surrendering to arbitrariness or hunting for a system.

September 2, 2016 Emilia Azcárate, Emilio Chapela, Eduardo Costa, Jaime Davidovich, Diana de Solares, Karina Peisajovich, Osvaldo Romberg, Luis Roldán, Eduardo Santiere, Horacio Zabala: Imagining Spaces: Constructions in Color and Text https://abstractioninaction.com/happenings/emilia-azcarate-emilio-chapela-eduardo-costa-jaime-davidovich-diana-de-solares-karina-peisajovich-osvaldo-romberg-luis-roldan-eduardo-santiere-horacio-zabala-imagining-spaces-constructions/

Henrique Faria

Artists: Emilia Azcárate, Emilio Chapela, Eduardo Costa, Jaime Davidovich, Diana de Solares, Karina Peisajovich, Osvaldo Romberg, Luis Roldán, Eduardo Santiere, Horacio Zabala.

Imagining Spaces: Constructions in Color and Text
June 23, 2016 – August 19, 2016
Henrique Faria
New York, NY

Imagining Spaces: Constructions in Color and Text, a group exhibition focused on the formal and thematic elements of color and text in Latin American art of the last sixty years. The exhibition framework is based on the premise that color and text are two major building blocks of creative expression, and can therefore be seen as architectural components of a given composition.

July 1, 2016 Emilia Azcárate, Marta Chilindrón, Diana de Solares & Mariela Scafati: Folding: Line, Space & Body https://abstractioninaction.com/happenings/emilia-azcarate-marta-chilindron-diana-de-solares-mariela-scafati-folding-line-space-body/

folding

Artists: Regina Aprijaskis, Emilia Azcárate, Valerie Brathwaite, Feliza Bursztyn, Marta Chilindrón, Mirtha Dermisache, Diana de Solares, Noemí Escandell, María Freire, Gego (Gertrud Goldschmidt), Anna Bella Geiger, Mercedes Elena González, Ana Mercedes Hoyos, Elizabeth Jobim, Judith Lauand, Ana Maria Maiolino, Marta Minujín, Mercedes Pardo, Liliana Porter, Margot Römer, Lotty Rosenfeld, Ana Sacerdote, Fanny Sanín, Adriana Santiago, Mariela Scafati, Antonieta Sosa, and Yeni & Nan.

Folding: Line, Space & Body / Latin American Women Artists Working Around Abstracion
Curated by Aimé Iglesias Lukin
July 9 – August 21, 2015
Henrique Faria Fine Art
NY, NY, USA

Folding is the action through which a line turns into a figure, a plane becomes tridimensional, and a painting becomes an object. And beyond all these actions, we see how representation becomes presentation.

Since the historical avant-garde, the quest for an art that transcended the representation of reality has led artists to create abstract art and to focus on the material objecthood of a painting or sculpture. This exhibition presents the work of Latin American women artists from the 1950s through the present day, showing the different ways in which they worked with abstraction and geometry to explore the space of the artwork and that of the spectator, as mediated by the body.

Latin American abstraction has gained recognition worldwide in the last decade. Exhibitions like “Inverted Utopias,” curated by Mari Carmen Ramírez and Héctor Olea in 2004 and “The Geometry of Hope,” curated by Gabriel Pérez-Barreiro in 2007, presented the diverse abstract movements that developed in the Post War Latin American metropolis, from Joaquín Torres García and Escuela del Sur in Montevideo, to Arte Concreto Invención and Madí in Buenos Aires, the Ruptura group in São Paulo and the work of Alejandro Otero and Jesús Rafael Soto in Caracas.

In all of these avant-garde scenes, women artists gained—not without struggle—a place of recognition and a social circle in which they could develop their profession with relative tolerance. Still, except a few exceptions like Gego, Lygia Clark and Lygia Pape, it is mostly male artists we see represented in museums and art history books. This exhibition does not intend to resolve that problem, which is of a much larger scale, but aims to present some of their production and to explore the formal and creative connections among this diverse group of artists from the continent. This show also chooses to escape the historical understanding of abstraction, which is referred to here not as the Post-war movement but more broadly as a creative strategy that has continued through the decades. In this way, Judith Lauand’s planimetric work of 1960 can be seen alongside the contemporary pyramidal sculptures of Marta Chilindrón, and the use of the grid in 1950s and 1960s abstraction can be observed in Anna Bella Geiger’s video Passagens II from 1974 or in Emilia Azcarate’s Sudoku series from 2009.

The earliest-made piece in the show is that of Uruguayan artist María Freire, who co-founded in 1952 the group Arte No-Figurativo along with her husband José Pedro Costigliolo, Antonio Llorens and other artists. Works like Composición vertical (1956), show her interest in orthogonal compositions and planar superimpositions, which along with her use of line demonstrate her interest not simply in abstraction and space but more specifically in dynamism. In a similar spirit, but resulting in a very different work, Judith Lauand’s Concrete 178 (1960) presents a flat geometric composition, in monochrome grays, that through a careful use of lines and planes suggests a volumetric and angular surface. Known as the “Dama do concretismo,” Lauand was the only female member of Brazil’s Grupo Ruptura, and created unique works through a very personal use of geometry, mathematics and space.

In contrast, Mercedes Pardo’s acrylic painting Untitled (c. 1975) explores space recession not through line but using color fields. The Venezuelan artist, who was a pioneer of abstract art in Venezuela along with her husband Alejandro Otero, focused on a sensorial use of color in abstract compositions to achieve the autonomy of painting. Along with Pardo, the other representative of geometric abstraction from Venezuela in this exhibition is Margot Römer, whose triptych from the series Plomos Despojados (1995) uses the panel subdivisions to present three variations of a rectangular structure by alternating the color distribution. A similar emphasis in color is seen in Acrylic No. 7, painted in 1978 by Colombian artist Fanny Sanín, who creates a complex arrangement of intersecting rectangles of different purple hues. This simple alteration of tone in one color still allows Sanín to create a rich composition of receding planes that suggests rhythmic movement and dynamism. Indeed, movement is directly incorporated in Essai de Couleur Animée, a film made by Ana Sacerdote in between 1959 and 1965 in which she interposes geometric chromatic compositions, animating their shapes.

The case of Regina Aprijaskis exemplifies the difficulties of being a woman artist and of combining work and personal life. The Peruvian artist was developing a fruitful career and became interested in abstraction in the 1950s and 1960s after two trips to New York, but abandoned painting in 1970 following the coup d’état in Peru two years earlier, to work alongside her husband in his factory. Her 1996 acrylic painting Negro, rojo y blanco demonstrates how her interest in geometric abstraction stayed intact after a 26-year hiatus, at the same time the choice of the Peruvian flag’s colors seems to speak directly about her country’s political and social struggles.

Other works in the show leave color aside and refer to the white monochrome also with the means of exploring geometry and space.  That is the case of Ana Mercedes Hoyos’ 1970s series Atmósferas, where subtle variations of white hues suggest surfaces on the canvas. Similarly, Anna Maria Maiolino’s Light Image (1971) depends on a simple square embossing on paper to invoke the tradition of the monochrome. The square is also the theme of Gego’s Dibujo sin papel 79/14, made in 1979. Famous for her Reticuláreas, or net sculptures, in this work the Venezuelan artist uses wire and metal to frame a piece of the wall, allowing the shadow to become part of the work, continuing the integration of work and exhibition space that allowed her work to spatially affect the spectator.

The relationship between the gallery space and the visitor’s body became a main topic of interest for artists in the late 1960s, notably within Minimalism and among Western artists, but similar creative inquiries were being made in Latin America. Argentinean artist Noemí Escandell created sculptural projects such as Rectangles and Squares and Volumes, Bodies and Displacements, both from 1966, in which basic geometric shapes are combined in odd dispositions to affect the tridimensional perception of the object. In Venezuela, Antonieta Sosa was doing similar work with pieces like Stable-Unstable (1967/2014), which put into question geometry and the laws of gravity while simultaneously presenting organically aesthetic objects.

The body would later be presented directly, rather than invoked, in the work of artists such as Liliana Porter and Yeni & Nan. The Argentine is represented with her 1973 work Untitled (Line), in which her finger is photographed as interrupting a line, one that transcends the frame of the work onto the real space of the wall. In the Polaroid series Cuerpo y línea (1977), the Venezuelan duo Yeni & Nan position their bodies along the geometric designs of a tennis court, evolving the linear and geometric tradition of their home country to include performance and body art.

The urban space is also the canvas chosen by Brazilian conceptual artist Anna Bella Geiger, whose video Passagens II (1974) shows her body creating diagonal trajectories in the grid-like formation of the steps of a stairway. In a similar approach, Lotty Rosenfeld’s ongoing series Geometría de la línea, begun in 1979, intervenes the infinite number of broken white lines that divide a road with intersecting, transversal lines, in a formal but also powerfully political performance associated to her participation in the CADA group protesting the dictatorship in Chile. The relationship between geometry and power is explicit in Marta Minujín’s The Obelisk Lying Down (1978). The work, created for the first Latin American Biennial in São Pablo, presents the geometrical structure of the famous monumental form lying down, allowing spectators to walk through it in a democratizing and desacralizing gesture.

In the exhibition we also encounter more expressive uses of abstraction, where experimentation with materials led to more free-flowing forms. This is the case of Mirtha Dermisache’s graphisms from the 1970s, where the lines drawn by the Argentine artist sinuously move to create abstract texts. The abstract sculpture Untitled (1981) by Colombian artist Feliza Brusztyn, who in 1967 created the famous series of motorized sculptures Las histéricas, also combines dissonant materials into visually striking, amorphous objects. Trinidanian artist Valerie Brathwaite opts for anti-geometric shapes in her Soft Bodies, a series initiated in 2011, where the hanging and floor fabric sculptures play fluidly between the borders of figuration and abstraction.

After all these decades, geometry is still very much present in the work of younger artists. Sometimes the continuity takes place by claiming geometric abstraction directly, like Mercedes Elena González’s series September 1955 (2014), which re-conceptualizes the cover of the inaugural issue of the art and architecture magazine Integral to reevaluate the legacy of modernism in Venezuela. Others adapt geometric abstraction into new formats, like the wood piece Untitled (Free Construction No. 1) (2005) by Diana de Solares. In the case of Elizabeth Jobim’s Wall (2015), geometric shapes invade the wall and floor, overlapping each other and creating optical layers. Emilia Azcárate’s Untitled (Sudoku), from 2009 takes the grid of that game as influence and codifies numbers into colors, allowing her to create a meditative abstraction that juxtaposes the game’s problem with its solution. Formally opposite to this grid but equally colorful is Adriana Santiago’s Untitled from the series Maracaibo (2015), which combines pompoms into a frame in a playful and appealing tactile composition. The work of Marta Chilindrón retakes the tradition of dynamic planes and shapes of Gego and Lygia Clark but includes color as a key part of her manipulable works such as 27 Triangles (2011). Finally, Mariela Scafati goes back to the original questions of abstract painting in her works Tu nombre completo and Nueve minutos exactos, both from 2015, which literally –through bondage ropes— and conceptually –by transforming them into objects— tense the possibilities of what a painting can be: not a representation but an object, a body itself.

These interactions between the artwork, its surrounding spaces and the bodies that interact with it are present through the sixty years in which these artworks were created. The formal explorations initiated by the historical avant-gardes have not, as proven by the younger generation, exhausted themselves. This group of women artists from Latin America offer a wide range of answers to these questions, all personal but also collective. The line and the plane not only folded but became the body, expanding the shape of art above and beyond.

Aimé Iglesias Lukin

August 18, 2015 Emilia Azcárate, Sigfredo Chacón, Emilio Chapela, Osvaldo Romberg, Eduardo Santiere & Horacio Zabala: Grafías y ecuaciones https://abstractioninaction.com/happenings/emilia-azcarate-sigfredo-chacon-emilio-chapela-osvaldo-romberg-eduardo-santiere-horacio-zabala-grafias-y-ecuaciones/

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Artists: Emilia Azcárate, Artur Barrio, Jacques Bedel, Coco Bedoya, Luis F. Benedit, Paulo Bruscky, Jorge Caraballo, Sigfredo Chacón, Emilio Chapela, Guillermo Deisler, Mirtha Dermisache, Anna Bella Geiger , León Ferrari, Jaime Higa, Eduardo Kac, Leandro Katz, Guillermo Kuitca, David Lamelas, Marie Orensanz , Clemente Padín, Claudio Perna, Federico Peralta Ramos, Dalila Puzzovio, Juan Pablo Renzi, Osvaldo Romberg, Juan Carlos Romero, Eduardo Santiere, Mira Schendel, Pablo Suarez, Horacio Zabala, and Carlos Zerpa.

Grafías y ecuaciones
June 1 – August 5, 2015
Henrique Faria Buenos Aires
Buenos Aires, Argentina

¿En qué momento una letra se convierte en una figura, un garabato en un signo, una línea en un significante, una imagen en una palabra, un poema en un dibujo, una consigna política en una afirmación de lo sensible? ¿En qué momento, en qué preciso momento, nuestra percepción se disloca para entrar en una zona de turbulencia en la  que se entreveran signos y figuras? Grafías y ecuaciones es una exploración en las obras de artistas que transitaron por esa zona de turbulencia donde las divisiones convencionales entre palabra e imagen ya no funcionan.

Las grafías de las obras que se exhiben en esta exposición son también ecuaciones: equivalencias y analogías que hace la imaginación para encontrarse con la diferencia, lo irreductible o el sinsentido en un laberinto de trazos metafísicos, políticos o plásticos. Sea como medición previa para cualquier obra, sea como traducción irrisoria o paródica, sea como pasaje de un sistema a otro, la diferencia entre signo lingüístico e imagen visual colapsa para dar lugar a un campo experimental que nos impulsa a una indagación por el Sentido y, al mismo tiempo, a una exploración de los sentidos.

Gonzalo Aguilar

August 5, 2015 Iván Amaya https://abstractioninaction.com/artists/ivan-amaya/
Translated from Spanish

Cities of Above is a personal investigative project that I have been developing since 2002. It addresses the urban esthetic of the city of Caracas, especially the unplanned urbanism of the marginal zones, commonly called “barrios” or “cerros de ranchos.”

The investigation develops through a contemplation of the arts, in which examples of previous artists who have approached the theme of the city with passion—in different places and times—guides an examination of “el rancho” as an aesthetic form.

It consists of demonstrating the plasticity of the materials and how they are used, situated and available for the construction of a house of the barrio. In addition, it speaks of the created object (the house), as a center of interest, which at the same time is approached through an active subject (its creator), who marks its action with an affective charge (love) for the achieved goal (the house).

In the end, we will observe the spacial relations between those who dwell in the house, the family and the multifunctional use that they assign to the inhabited space, where inside and outside meet their needs, and the limits of the habitat change constantly… they reinvent themselves.

For me this investigation is important because it brings to light a unique social aesthetic. It also involves art in a debate and discussion of new aspects of human vision in this century, understanding these aesthetics not only as a problem of judging the values of beauty or fidelity, but also as an ethical dilema. Despite the great differences between the societies of today and those of the past, many of the concepts and perspectives of the old realities persist with resistance.

It questions and confronts referencial patterns of values and aesthetics that appear in the cities of above, with the aim of analyzing the beauty as a totality and not fragmented, as we usually perceive it.

 

Ciudades de Arriba es un proyecto personal investigativo que vengo desarrollando desde el año 2002, el mismo aborda la estética urbana de la ciudad de Caracas, y en especial el urbanismo no planificado de las zonas marginadas, llamada comúnmente barrios o cerros de ranchos.

La investigación se desarrolla con una mirada contemplativa desde las artes, utilizando para ello antecedentes previos, de artistas que han abordado el tema de la ciudad con pasión, en distintas épocas, lugares y tiempos, para ello se emprende la tarea de indagar “el rancho” como elemento estético.

Consiste en mostrar la plasticidad de los materiales y como los mismos son utilizados, colocados y dispuestos para la construcción de la casa del barrio, además, se habla del objeto creado (la casa), como centro de interés, del mismo modo se abordará al sujeto activo (su creador), el cual le imprime a su acción, una carga afectiva de amor por la meta lograda (la casa).

Por último, veremos la relación espacial que se da entre los que habitan la casa, la familia y el uso multifuncional que le asignan al espacio habitado, donde el adentro y el afuera se adecuan a sus necesidades y los límites del hábitat cambian constantemente… se reinventan.

Para mi es importante esta investigación porque aporta al conocimiento antecedentes de una estética social particular, e introduce el arte al debate y discusión de nuevos elementos sobre la mirada del hombre de este siglo, entendiendo el hecho estético no sólo como un problema de juicios valorativos de belleza o fealdad, sino como un dilema ético, y a pesar de las enormes diferencias entre la sociedad de hoy y las de ayer, persisten con resistencia muchos de los conceptos y perspectivas de las viejas realidades.

Se indaga y confronta los patrones de referencia de los valores y estética que se presentan en las ciudades de arriba, con la finalidad de analizar a la belleza como un todo y no fragmentada como usualmente la percibimos.

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May 19, 2015 Jaime Davidovich https://abstractioninaction.com/artists/jaime-davidovich/

My taped projects are about surfaces, context and space.

I first started working with adhesive tape in 1966. Initially I used the tape to hold my paintings to the wall, but starting in 1970 I eliminated the painting and concentrated on the tapes as my primary medium. I wanted to explore the possibilities of using spaces where the viewer does not expect art to be found. This concept brought me to intervene staircases, landing platforms and outdoor walls and objects. Each work was created for a unique space. When covering a surface, the tape creates an additive grid full of amorphous patterns caused by air bubbles. When developing a tape project, sometimes paper or a photograph was the support and framework for the piece, but many times the project was able to become monumental as it seamlessly adapted to the architecture of the space. Also in 1970, I began to incorporate videotape as part of these projects. The taped projects became “Art on tape and tapes as art”.

 
Traducido del inglés

Mis proyectos con cinta tratan sobre superficies, contexto y espacio.

Comencé trabajando con cinta adhesiva en 1966. Inicialmente utilicé cinta para sostener mis pinturas sobre la pared, pero a partir de 1970, eliminé las pinturas y me concentré en las cintas como mi medio principal. Quería explorar las posibilidades del uso de espacios en donde el espectador no espera encontrar arte. Este concepto me llevó a intervenir escaleras, plataformas de aterrizaje, paredes exteriores y objetos. Cada obra fue creada para un espacio único. Al cubrir una superficie, la cinta crea una retícula de aditivo llena de patrones amorfos causados por burbujas de aire. Durante el desarrollo de un proyecto con cinta, a veces el papel o la fotografía era el soporte y el marco de la pieza, sin embargo, muchas de las veces, el proyecto fue capaz de convertirse en monumental al momento de adaptarse perfectamente a la arquitectura del espacio. También, en 1970, comencé a incorporar cinta de video como parte de estos proyectos. Los proyectos grabados se convirtieron en “Arte en cinta y las cintas como arte”.

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May 4, 2015 Luis Roldán: Eidola https://abstractioninaction.com/happenings/luis-roldan-eidola/

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Artist: Luis Roldán

Eidola
April 2 – May 16, 2015
Henrique Faria Fine Arts
NY, USA

A skull can be read as a ruin signifying the vanity of human existence, the inevitable transitory splendor of human life. Ruins are crumbles of our material world, abandoned fragments, hollowed out of the divine spirit that once animated them.

Images give us hope, that particular hope of accessing the world without limits. Images create a special bond with death, as if the birth of the image could both suppress and sustain life. Or even be exchanged for a life. The human skull, this faceless death mask, this skeletal residue with its empty stare that once animated a human face, is an image, an emblem, an allegorical representation of a history, a montage out of which is read, like a picture puzzle, the nature of human existence, its spirit. Yet it is also the figure of its greatest natural decay, the transformation of the body into corpse, and then, into dust.

But what is really remarkable of the skull as image is the effect it has on recognition. It looks like a figure with something missing; it is at once a body and its ghostly double. It is a cadaver, just as the French theorist Maurice Blanchot notes: “He is, I see this, perfectly like himself: he resembles himself. The cadaver is its own image”.

But all that isn’t so odd after all. Body and image are to resemble each other the same way a shape resembles its mold, emptiness resembles what surrounds it, or an observation or a thought translates into a painting or a sculpture.

Luis Roldán’s ever mutable urge to rescue ruinous objects from their fate by imposing upon them new destinies is, in truth, the task of all artists: that of embodying one’s observations. In the poem “Eidolon”, Walt Whitman suggests that the drive of human creativity is that of issuing eidola. In ancient Greek literature, an eidolon (plural: eidola) was an image, a double, a phantom, a ghostly apparition, a spirit-image of a living or dead person. For the Romans, the same type of spectrum was known as simulacra.

The gathered objects in Roldán’s new piece, Eidola, used to be hat molds. They were the volumes that shaped hollow felts into hats. They stood in the place of the head, like soulless wood brains —as the one Pinocchio must have had— constantly searching for another fragment to attach itself to, in pursuit of completeness.

Eidola is a legion of sculptures searching for idols and a band of paintings searching for corporeality. In other words, it’s an arrangement of elements that emphasize what is left of them, or, rather, what is missing. The sculptures and paintings organized in the exhibition space are fragments that invite us to continue completing, enlarging, augmenting, researching the myriad hypotheses that might justify their existence. But mostly, their purpose is to provoke our imagination, to make us creators of stories and narratives by suggesting an interplay between observation and materialization, surface and volume, void and being, possessions and desires.

Split surfaces, pieces in halves and fragments, invoke a certain fear that appears when we stand in front of an open body. It might be the fear not only of having to acknowledge the fragility of life, its brevity, but also the fear of probing and questioning the indivisibility of the human body. In Eidola, surfaces stop being the intangible frontier between interior and exterior. Roldán exposes the colorful fleshiness of the parts, and renders, as a visible residue, the delimitation among individuals.  These objects are fragments, as we are also fragments, constantly searching for an other who, even if not exact, will complement us, shape us, and make us whole.

Again, it is not about the independence of parts, but how they come together. Striping down the surfaces, opening a gap, creating a tension between paintings and sculptures, doesn’t come from a preoccupation with dissection that seeks to rescue some essence. On the contrary—and this is just an intuition—Roldán grants some sheen to these objects, covering their surfaces with brightness and color, creating new bonds and points of contact that will, in return, renew our gaze over mundane things.

Eidola is a response to constraints and a seizing of opportunities. Despite the use of found objects, Roldán’s representation of the external world becomes a much more complex thing. He shakes objects loose from their attachments and bestows new meanings upon them. Meanings that point toward absolute acts of poetic intuition, producing a text written with our own words, yet one which appears suddenly from a place beyond language.

For despite these attempts of interpretation, Eidola will remain a mystery, a resilient friction. These artworks will resist analysis and interpretation; they will not offer relief or closure. We will not be able to dismantle the mystery, at least not until we cash-in on their stubborn materiality. We cannot tear the mystery into pieces. Art invites and resists interpretation. This is what constitutes art and this is how it reveals the extent of our world yet to be encountered.

In fact, there is nothing to comprehend. The pleasure that derives from these objects comes not only from the beauty with which they have been invested, but also from their essential quality of being present, surrounding us, staying with us, completing us. Here is a traffic and an economy of properties: the object hides its essence, the essence hides in the attributes, but the attributes render visible the object in a grammar of intuition and anticipation, and above all, in a grammar of the encounter.

Perhaps, in a broader sense, we all depend on the images and thoughts that others have produced, what others have encountered for us. We have no easy way of distinguishing a genuine thought from those that have been borrowed or suggested by others. However, it is our good fortune to be able to enjoy them once we encounter them. As it is our fortune to continue imagining alternative realities, meanings.  Indeed, this is what a fragment calls for: to continue its creation, to invent its match, its double, to complete it.

Democritus did say that our attitudes and emotions give off eidola, but that they are too thin for us to detect them, except when we are asleep, as they enter our dreams.

Mariangela Méndez

Luis Roldán (Cali, Colombia, 1955) studied Art History at the École du Louvre (Paris), engraving at S.W. Hayter (Paris) and Architecture at Pontificia Universidad Javeriana (Bogotá, Colombia). He has exhibited extensively at institutions internationally. A selection of solo shows include: Expiación, Fundación Gilberto Alzate Avendaño, Bogotá (2014); Presión y flujo, Galería Casas Reigner, Bogotá (2014); Mechanical Ventilation. Interactions with Willys de Castro and Other Voices, Henrique Faria, New York (2013 and 2011); Transparencias, Museum of Modern Art, Medellín (2011); Continua, Sicardi Gallery, Houston (2007); Acerca de las estructuras, Museum of Contemporary Art and Design, San José, Costa Rica (2006) and Permutantes, Sala Mendoza, Caracas (2005). Selected group shows include: the First Biennial of Cartagena, 2014; the Tenth Monterrey Biennial, 2012; the 53rd Venice Biennale, Latin America Pavilion, 2009; and Dibujos, Museum of Modern Art, Buenos Aires (2004). He has won numerous awards such as the Luis Caballero Award (Bogotá, 2001) and the National Award in Visual Arts (Colombia, 1996). His work is included in important collections such as Colección Patricia Phelps de Cisneros, Museo del Barrio and Deutsche Bank Collection, New York; FEMSA Collection, Monterrey; Cisneros Fontanals Art Foundation, Miami and the Museums of Modern Art in Buenos Aires, Bogotá and Medellín. He lives and works both in New York City and Bogotá.

Image: Eidola (detail), 2015, Oil on wood, Dimensions variable.
April 1, 2015 Eduardo Costa: Naturalezas https://abstractioninaction.com/happenings/eduardo-costa-naturalezas/

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Artist: Eduardo Costa

Naturalezas
October 31 – December 3, 2014
Henrique Faria
Buenos Aires, Argentina

Un hecho pictórico

Arte y lenguaje confluyen en la obra de Eduardo Costa desde mediados de los sesenta, cuando se dedicó a revisar el status institucional de los géneros y las disciplinas artísticas. Más tarde, en los tempranos noventa y luego de diversas experiencias en la vanguardia argentina, brasileña y neoyorkina, trabajando con los medios de comunicación, la moda y la información, Costa abordó por primera vez a la pintura.

Desde su visión de artista conceptual, la pintura no es solo una técnica sino que concentra una visión del mundo: involucra aspectos de índole cultural y psicológica que subyacen a las imágenes que nos rodean y forman el horizonte cognitivo de nuestra época. Así, sus primeras pinturas volumétricas dotan a la pintura de aquello que le faltaba, la tercera dimensión, y demuestran que la representación en el arte es una convención llena de metáforas que apenas distinguimos como ficciones. Capa sobre capa de pintura acrílica Costa hacía frutos, flores, animales y objetos que podían formar parte del universo que el arte europeo occidental denomina “naturalezas muertas”.

Al igual que el derrotero de la pintura en la historia del arte, las pinturas volumétricas pasaron del naturalismo a la geometría y luego a la completa abstracción. De las esferas, cilindros, paralelepípedos, nacieron los actuales monocromos expandidos, fragmentos de paisaje, el tema que le faltaba explorar. Sin dudas, el paisaje no es la naturaleza sino una construcción cultural acerca de cómo la percibimos, un género artístico. Así, la iniciativa del artista fue invertir la operación y buscar los monocromos en la naturaleza. Revisando la tradición, la pintura es concepto y también es materia. El hecho pictórico, como lo reivindican los pintores, es aquello que sucede cuando el tema, la representación, se desvanece. Las obras de Costa podrían ser solamente el enunciado que les da existencia, como fueron en los años sesenta cuando experimentaba con la comunicación. Sin embargo, hoy el artista siente en la rotundidad de la materia un mensaje encriptado, como un código genético que tal vez garantiza la pervivencia de ideas, imágenes y percepciones. Un sistema cuyo sentido sea sostener antiguas codificaciones que definen lo humano.

María José Herrera

Image: Eduardo Costa, “Zapallo redondo”, 2008-2009, Pintura acrílica maciza, 20 x 46 x 38 cm
November 5, 2014 Eduardo Santiere: Inter-Spaces https://abstractioninaction.com/happenings/eduardo-santiere-inter-spaces/

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Artist: Eduardo Santiere

Inter-Spaces
June 26 – August 1, 2014
Henrique Faria Fine Art
New York, USA

Today, most of us are quite comfortable with Google maps, and the ease with which we are able to shrink our search from a continental scope all the way down to a street view in a matter of seconds. The enhanced clarity that comes with each click of the mouse leads us to greater detail and ultimately to something we can easily relate to. In a similar way, one can easily become sucked into a drawing by Eduardo Santiere, graduating from an appreciation of the work as a cosmos on paper to getting lost in the most minute mark. The difference is that the map search takes us on a linear journey from macro to micro, whereas Santiere offers up every layer simultaneously, an entire world where neurons and Neptune are treated as equals.

Biologically, our brains are not wired for a non-hierarchical understanding of our world, either real or imagined, and we can’t help but impose some organization, even subconsciously. The smallest detail in any given quadrant of one of Santiere’s works—each blot, elliptical form, scratch or puncture— is arguably as significant as any other, or even as important as the piece in entirety. So while we may be programmed to organize these disparate parts into a global whole, something about his unique treatment of the forms forces us to look and perceive each part in a multi-textural way.

Santiere claims that he finds truth and beauty through the process of drawing. Without going from pre-conceived images, but rather allowing imperceptible traces and a kind of automatic marking process to guide him, he comes to a composition that vibrates with life. Once he turns these works out into the world, each of us digests that energy in a different way. The elements of his drawing have been likened to cells, computer circuitry, musical notation, outer space, utopian urban plans and dreamscapes, to name only a few. One thing each of these interpretations has in common, however, is growth or movement.

Santiere’s largest work to date, titled Inter-Space is unique in that he sticks to graphite solely, removing the color that is an integral part of much of his work. As the name implies, we see a complex web of stipple dots and clusters that conjure galactic bodies and constellations, seen in reverse negative. The individual dots seem to be magnetically drawn together at certain spots, perhaps slave to a pattern or rhythm of some unknown origin. It is somehow both violent and balletic, with markings that look to be the result of forceful contact with the paper, yet when viewed as a group seem to float and dance across the page.

In another series in the exhibition, titled Symphonies, we have a fairly encyclopedic sampling of Santiere’s gestural vocabulary. In particular, his “scratching”, as he calls it, is the result of his careful manipulation of the paper’s surface. This treatment creates a kind of relief that is similar to the burr created in the dry-point etching technique. The use of graphite and colored pencils adds yet another layer. In music, the term simultaneity is used to describe musical texture that occurs at the same time instead of in succession. In this musically-inspired series, it seems Santiere has visualized this construct.

Santiere’s incredible ability to render life and energy, both as whole forms and as individual stimuli, offers us a rare opportunity to experience art in a rich, textured way. Whether we are imagining our universe or an imaginary microscopic universe that exists on a speck of dust within our planet, experiencing simultaneity in art.

Ginger Gregg Duggan and Judith Hoos Fox, curators

Image: Eduardo Santiere, “Blind Date” (Detail), 2010, Graphite, colored pencil and scratching on paper, 11 1/8 x 15 in. (28.3 x 38 cm)
June 19, 2014 Horacio Zabala: Spaces of Repression and Liberation https://abstractioninaction.com/happenings/horacio-zabala-spaces-repression-liberation/

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Artists: Horacio Zabala & Eduardo Kac

Spaces of Repression and Liberation
May 15 – June 21, 2014
Henrique Faria
New York, USA

Spaces of Repression and Liberation is a dual exhibition of historical works by Horacio Zabala and Eduardo Kac. Both artists were working during tumultuous periods, one in Argentina and the other in Brazil, near the end of dictatorial regimes. As societal and political limitations bore down upon civilians, artists sought alternative modes of creative expression as a means to continue developing artistically while, importantly, responding to the harsh realities of their current situation. Through their different series of works, Zabala and Kac explore the effects that authoritarianism, censorship and violence had on the body, identity and individuality.

*Image: Horacio Zabala, Anteproyecto de arquitectura represiva, 1973. Pencil on paper, 12 3/5 x 18 in. (32 x 45.7 cm) each. (Detail)
May 23, 2014 Emilio Chapela: Man is the Measure https://abstractioninaction.com/happenings/emilio-chapela-man-measure/

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Artist: Emilio Chapela

Man is the Measure
March 26 – May 10, 2014
Henrique Faria Fine Art
NY, USA

“Man is the measure of all things: of things which are, that they are, and of things which are not, that they are not.” -Protagoras, quoted in Plato’s Theaetetus

The exhibition features a selection of recent installations, videos, lithographs and paintings that speak to the themes of limits, borders and their cartographies. By invoking Protagoras’ assertion, Chapela investigates how human perception manifests physically and how it defines political, cultural and epistemological boundaries.

The works La Mojonera (2014) and Radio Latina (2013) highlight the efforts taken to map national borders, specifically between the United States and Mexico. La Mojonera stands as a replica of the landmarks placed along this border as a result of the Treaty of Guadalupe Hidalgo in 1848. Placed along the border at intervals determined by the farthest lines of sight, the obelisks were monuments that structurally delineated the exact location of national boundaries so that the border could be recognized by the human eye and thus respected. La Mojonera is juxtaposed with the video Radio Latina, which traces, using Google Street View images, an expanse of the more recently constructed US-Mexico border wall to the soundtrack of the Radio Latina station, whose listener base is made primarily of migrant workers and undocumented immigrants. Radio Latina accentuates the conflicts that arise between the arbitrary delimitation of borders and the currents of information that pass freely between them. While a stark wall attempts to separate people and territories, Google, and the Internet in general, afford the ultimate freedom and accessibility of information and radio waves move unencumbered through the air, delivering data to all who have the capability of receiving it.

Holmdel Antenna (2014) is an installation featuring a miniaturized model of the antenna that first captured the noise of the Big Bang alongside a photograph of the actual device and the astronomers, Arno Penzias and Robert Wilson, who determined the noise’s origins. The work is both a monument to the sound’s discovery and to the advances, both astronomical and philosophical, that have been made since. It was Penzias and Wilson who began mapping the microwaves that pulsed throughout outer space, effectually charting what is known as the Cosmic Microwave Background. Being that the Cosmic Microwave Background forms a crucial element in the fabric of the universe, it is fitting that Chapela appropriates its image and transforms it into a rug hand woven according to a traditional Oaxacan technique. Cosmic Microwave Background (2013) thus embodies within its fabric two different quantifications of human knowledge: that of handed-down artisanal practice and empirical science.

With his use of widely accessible technological tools, Chapela demonstrates how their utilization and the information they generate can both shape and influence cultural and societal beliefs, but he also strives to give viewers a sense of what this information might actually look like. His works, like List of Countries by GDP (Nominal) (2014) which assigns colors and sizes to different cubes that represent the GDPs of 182 countries, blend qualitative and quantitative descriptors and illustrate how information occupies space. What underlies Chapela’s various projects is the search to understand, on an aesthetic as well as philosophical level, the expansive potentials of knowledge and its ultimate, human limits.

Emilio Chapela (Mexico City, 1978) graduated from the Communication Sciences program at the Universidad Iberoamericana in 2002. He received a diploma in Photography and New Media at the Centro de la Imagen in Mexico City in 2001. He has been the recipient of several grants from the Fondo Nacional para la Cultura y las Artes (FONCA) including: Cultural Co-Inversions (2008) and Young Creators in two different occasions (2004-2005) and (2013-2014). Chapela was the artist in residence at the International Studio and Curatorial Program in New York in 2007 (supported by a grant from FONCA) and at Linnienstrasse 40 in Berlin in 2012. He was presented with the Emerging Artist Award at PULSE Miami Art Fair in 2008 and the Tequila Centenario award in the same year. Currently, Chapela is working with the support of a grant from the Jumex Foundation and Collection towards the publication of a book (forthcoming, November 2014) about distinctive artistic projects that explore the creative possibilities of books and libraries. His work has been featured in solo exhibitions at the Sala de Arte Público Siqueiros, Mexico City (2013); Galería 11×7, Buenos Aires (2012); Linnienstrasse 40, Berlin (2012); Casa Maauad and Henrique Faria Fine Art, New York (2011); and Saw Gallery, Ottawa (2011). He has participated in acclaimed group exhibitions at Foto Colectania, Barcelona (2013); the Museo de Arte Moderno, Casa del Lago and Centro de la Imagen, Mexico City (2012); the Kunstraum and NGKB, Berlin (2012); the Museum of Contemporary Art, Toronto (2011); Pace Gallery, New York (2011); the Museum of Fine Arts, Houston (2010); Houston Photo Fest Biennial (2010); and the Bass Museum, Miami (2010).His work has been acquired by the following institutions and collections: Colección Jumex, Museum of Fine Arts, Houston; FEMSA, Monterrey; and Sayago & Pardon, Tustin, California.

April 9, 2014 Emilia Azcárate: Liminal https://abstractioninaction.com/happenings/emilia-azcarate-liminal/

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Emilia Azcárate

Liminal
February 13- March 22, 2014
Henrique Faria Fine Art
New York, NY, USA

The works belonging to the series of the Gohonzon are highly complex, since their composition is articulated as an interpretation both of symbology and inconography on the basis of a structuring of the original Gohonzon. The Gohonzon is considered as equivalent to the Treasure Tower, an allegorical tower described in the Lotus Sutra that emerges from the center of the earth during the ceremony of the air to represent our potential for spiritual illumination or Buddhahood. The artist is especially fascinated by this tower, and combines its allegory with the form in which she recreates the Gohonzon, which is constructed in an abstract fashion out of compositions of circles that are associated and superimposed.

The Practicables, Postales, and the Gohonzon series can be read as an abstract articulation of the intangible process of awakening the Buddha inherent and latent inside us. According to the artist, they lay emphasis on the transit from the Nam-Myoho-Renge-Kyo to reality, from effect to cause and vice versa. All these works share the concept that every moment of every day encloses an eternity of concentrated value. Their singularity lies in their rootedness in the artist’s life, offering us a personal, intimate, and private experience that might be described as profoundly human. These three series are now brought together on the occasion of the exhibition at Henrique Faria Fine Art, the motive for this publication, giving us an opportunity to appreciate this vital conductive thread in the work of Emilia Azcárate.

Extract from Cecilia Fajardo-Hill, “Full Emptiness and / or the Inconclusive Infinite”, in Emilia Azcárate, Liminal, Madrid: Turner, 2014

February 11, 2014 Luis Roldán, Osvaldo Romberg & Horacio Zabala: Drawings from the South of America https://abstractioninaction.com/happenings/luis-roldan-osvaldo-romberg-horacio-zabala-drawings-south-america/

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Artists: Alessandro Balteo Yazbeck, Hercules Barsotti, Willys de Castro, Jaime Davidovich, Guillermo Deisler, Mirtha Dermisache, León Ferrari, Héctor Fuenmayor, Anna Bella Geiger, Leandro Katz, Gerd Leufert, Luis Roldán, Osvaldo Romberg, Eduardo Santiere, Horacio Zabala.

Drawings from the South of America
January 24 – February 8, 2014
Henrique Faria Fine Art
New York, NY, USA

*Image: Horacio Zabala, “Terra Ignota”, 1973, Ink on paper, 36.4 x 82.4 cm
January 21, 2014 Emilio Chapela https://abstractioninaction.com/artists/emilio-chapela/

*This artist statement has been generated by a computer.

Emilio Chapela lives and works both in Mexico City and the Forgotten Realms of the Earth.  He works with the latest technology from Japan and China. His artistic practice is concerned with the development of a system that allows the operator to control various processes such as those used for conventional and unconventional methods to determine the relative importance of individualized factors. He also investigates the effect of increasing importance of the different methods used to identify the specific factors involved in the production and dissemination of a particular type of information. In such a way, he has worked with several different methods to determine how the various systems respond to the needs identified through their own resources. He has participated in shows both at galleries, museums and other cultural institutions, at places like the U.S. Geological Society of America and at the Museum of Modern Art in New York. He was awarded with the prestigiou award for gallantry in the field of public procurement and disposal. In 2010, he published his first book on the history of the world. In the near future, he will be showing his work at the National Institute of Technology and Information Ethics in Washington DC.

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  • Miscomunication: Baragouins, Giberish and Googledygook. 2008. Catálogo de Expoisición. Die Kurt Gödel Bibliothek. 2014. Ed. Sicomoro.

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November 8, 2013 Horacio Zabala https://abstractioninaction.com/artists/horacio-zabala/

Translated from Spanish

Art is the world for a second time.

 

El arte es el mundo por segunda vez.

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October 16, 2013 Osvaldo Romberg https://abstractioninaction.com/artists/osvaldo-romberg/

Art to Art. Life to Life
Osvaldo Romberg. 
The Aldrich Museum of Contemporary Art, 2000 Art begins when life is not enough. In modern culture the acceptance of death signifies the loss of connection with the infinite. It is in this area of thinking, in the loss of the infinite, that art gives relief and new hopes for spirituality. Art makes evident (and occasionally succeeds in resolving) the conflict between being and integrating with the world. This is a dilemma which religion can no longer address.
 All the religions of the world are narratives. In these narratives are implicit mythologies and explanations which help people to survive the panic of death and solitude. In the past, art merely rearticulated these narratives. In recent years, however, I have observed that art is replacing religion by raising its own issues of morality, identity, mortality, and transcendence. Art used to be the illustration of the metaphysical. It has now become the metaphysical itself. The vitality and dynamism of contemporary art challenges religions ability to face the relevant issues at the end of the millennium: artificiality, reproduction of the species, and equality. Paraphrasing Martin Heidegger, we can say that the authentic dialogue with the art of an artist is artistic, as opposed to critical. There is no artistic dialogue between artists and those who do not believe in the power of art to contain essential truths. Art can be viewed as an antidote to the static and paralyzing force of religion in a post-capitalist, globalist era. The idea of art as a regenerative activity is described in The Glass Bead Game by Hermann Hesse, which I read in my adolescence. The book is about the translation of all information systems and human knowledge into one code, The Game. Once you enter this universal language, you can integrate all aspects of human experience. Marcel Duchamp is the “Magister Ludi.” Art today can surpass the two pervasive theories confronting our post-capitalist world: the pseudo-democratic relativism of postmodernism vs. the oppressive dictatorship of fundamentalism. Referring to The Bride Stripped Bare by her Bachelors, Even, in a 1966 interview with Pierre Cabanne, Duchamp said, “… I almost never put any calculations into the Large Glass. Simply, I thought of the idea of a projection, of an invisible fourth dimension, something you couldn’t see with your eyes.” Is this not the domain of the divine?

 
Traducido del inglés

El arte al arte, la vida a la vida. Osvaldo Romberg.
 The Aldrich Museum of Contemporary Art, 2000 El arte comienza cuando la vida no es suficiente. En la cultura moderna, la aceptación de la muerte significa la pérdida de la conexión con lo infinito. Es dentro de esta área de pensamiento, en la pérdida de lo infinito, que el arte da alivio y nuevas esperanzas para una espiritualidad. El arte hace evidente (y en ocasiones tiene éxito en resolver) el conflicto entre ser e integrarse con el mundo. Este es un dilema que la religión no puede abordar. Todas las religiones del mundo son narrativas. En estas narrativas, mitologías y explicaciones que ayudan a la gente a sobrevivir el pánico de la muerte y la soledad se hacen implícitas. En el pasado, el arte simplemente expresaba estas narrativas.  En años recientes, sin embargo, he observado que el arte está reemplazando a la religión al manifestar sus propios problemas de moralidad, identidad, mortalidad y trascendencia. El arte solía ser la ilustración de lo metafísico. Hoy en día se ha vuelto lo metafísico. La vitalidad y el dinamismo del arte contemporáneo cuestionan la capacidad de la religión de enfrentar los temas del fin del milenio: artificialidad, reproducción de las especies, e igualdad. Parafraseando a Martin Heidegger, podemos decir que el diálogo auténtico con el arte de un artista es artístico, a diferencia de crítico. No existe un diálogo artístico entre los artistas y aquellos que no creen en el poder del arte de contener estas verdades esenciales. El arte puede ser visto como antídoto a la fuerza estática y paralizante de la religión en la era post-capitalista y global. La idea del arte como actividad regenerativa es descrita en El Juego de los Abalorios por Hermann Hesse, el cual leí en mi adolescencia. El libro es acerca de la traducción de todos los sistemas de información y el conocimiento humano en un sólo código: El Juego. Al entrar en este lenguaje universal, te puedes integrar a todos los aspectos de la experiencia humana. Marcel Ducham es el “Magister Ludi”. El arte hoy en día puede superar las dos teorías generalizadas que confrontan nuestro mundo post-capitalista: el relativismo pseudo-democrático  del posmodernismo vs. la dictadura opresora del fundamentalismo. Al referirse a La novia puesta al desnudo por sus solteros, incluso, en una entrevista de 1966 con Pierre Cabanne, Duchamp dijo “a pesar de que casi no haya incluido ningún cálculo en Le Grand Verre… Simplemente, pensé en la idea de una proyección, de una cuarta dimensión invisible puesto que no se puede ver con los ojos”. ¿No es este el dominio de lo divino?

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October 16, 2013 Emilia Azcárate https://abstractioninaction.com/artists/emilia-azcarate/

Translated from Spanish

My artistic research is based on the need to transmit and reveal what I live; it is a continuous self-observation. The initial impulse of creation comes from there, always under the construction of a very personal space that I combine with geometric and constructive traditions, more as a language related to my expressive necessities than as a conceptual avenue. My work is formally and conceptually mechanical, repetitive and obsessive. To constantly repeat a form or a phrase allows an elevated state, and I want to transmit through my work that energy, outwards. The letters, the dots, or bottle caps end up creating, in absolute coherence with my way of creating, a personal and sensorial language; a writing that travels parallel with my visual and spiritual history. I make the series of mandalas with bottle caps by cutting eight spikes to each cap. They turn into a weapon to harm but also to protect, in the form of chakras. The more oxidized and worn out is the cap, the more beautiful it is. I am also interested in their colors, and that the brand is also present. When I mix all the caps there is a light that sends me to the place where they were picked up. Though everything is made by chance, each mandala has its own energy and its particular form—when I arrange them, albeit their minor differences, no cap is the same as the other. Little by little I construct my maps from this unique element that is commonly found in every place of the world and that keeps an identity from each place. The caps have and will have many histories. My dedication to the work is total. There is a symbiosis with what I make, which is something very peculiar. It is not a masterpiece, but a footprint, something from within that is immensely vital and unique. The growth in my life is the growth of my work and vice versa.

 

Mi investigación artística se fundamenta en la necesidad de transmitir y revelar lo que vivo, es una auto observación continua. De ahí parte el impulso inicial de creación, siempre bajo la construcción de un espacio muy personal que conjugo con la tradición geométrica y constructiva, más como un lenguaje afín a mis necesidades expresivas que como una dirección conceptual en sí. Mi trabajo es mecánico, repetitivo y obsesivo tanto formal como conceptualmente. Repetir constantemente una forma o una frase crea un estado elevado, y en mis obras lo que quiero es transmitir esa energía hacia fuera. Las letras, los puntos, o chapas, terminan creando, en coherencia absoluta con mi manera de producir, un lenguaje personal y sensorial, una escritura que viaja en paralelo con mi historia visual y espiritual. La serie de mandalas de chapas las trabajo cortándole ocho picos a cada una de ellas. Se vuelven un arma cortante y también un arma protectora con forma de chacra. Mientras más oxidada y rota la chapa, más bella. Pero también me interesan sus colores, así como que esté presente la marca que se consume. Cuando mezclo todas las chapas se crea una luz que me remite al lugar donde fueron recogidas. Y aunque todo es al azar, cada mandala tiene su energía y su forma particular, porque al colocarlas, marcando pequeñas diferencias, ninguna resulta igual a la otra. Y así, poco a poco, voy construyendo mis mapas a partir de este único elemento que se encuentra comúnmente en todos los lugares del mundo y que guarda una identidad propia del mismo. Las chapas tienen y tendrán muchas historias. Mi entrega con mi trabajo es total, hay una simbiosis con lo que hago, que es como algo singular. No se trata de una obra maestra, sino de una huella, de algo ti que es inmensamente vital y único. El crecimiento en mi vida es el crecimiento en mi obra y viceversa.

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October 9, 2013 Luis Roldán https://abstractioninaction.com/artists/luis-roldan/

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October 8, 2013 Eduardo Costa https://abstractioninaction.com/artists/eduardo-costa/

My “volumetric paintings” are created by adding layers over layers of acrylic paint with brush and spatula. Volume is obtained with no materiality other than acrylic pigment and the eventual thickener.

My pieces include representational and abstract examples. In representational paintings –fruits, people– I work not only the surface of subjects but also the internal space.

A volumetric painting of a watermelon is green in the surface, white and red inside.  A head portrait is as true to the internal organs, muscles, bones–which will be invisible– as to the visible features shown in flat painting or in sculpture.

The geometric abstractions are usually monochromes painted the same color through and through. The knowledge of all the color we do not see completes conceptually the visual perception of the work. When a viewer knows he or she is seeing a volumetric, pure monochrome, he will integrate into the resulting perception an element of imagination: A mass of the same color he is sampling with his eyes.

I am hoping my volumetric paintings will change art teaching. Currently acrylic paint is taught as if it was oil based. There is at least one basic difference; utilizing the appropriate techniques, acrylic paint can be employed to build volumes.

 
Traducido del inglés

Mis “pinturas volumétricas” son creadas al añadir capas sobre capas de pintura acrílica con pincel y espátula. Se obtiene volumen sin otra materialidad que el pigmento acrílico y el aglutinante.

Mis piezas incluyen ejemplos representacionales y abstractos. En las pinturas representacionales (frutas, gente), no trabajo sólo con la superficie de los temas sino también de sus espacios interiores.

Las abstracciones geométricas son a menudo monocromos pintados con el mismo color de principio a fin. La comprensión de todo el color que no vemos completa la visión perceptual de la obra. Cuando un espectador sabe que él o ella está viendo un monocromo puro y volumétrico, integrará a la percepción final un elemento de la imaginación: una masa del mismo color que está siendo percibido con sus ojos.

Espero que mis pinturas volumétricas cambien la manera en la que se enseña el arte. Hoy en día se enseña a pintar con acrílico como si fuese óleo. Existe por lo menos una diferencia; utilizando técnicas adecuadas, la pintura acrílica puede ser utilizada para crear volúmenes.

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October 5, 2013 Alexander Apóstol https://abstractioninaction.com/artists/alexander-apostol/

Translated from Spanish

During the ‘50s, the post-war scarcities were still latent, and the system took advantage of two buildings that met innovations in construction (concrete) and conceptually (offices, shops and housing in one), used by first-world countries, pretending to give an image of financial prosperity that had not reached Spain during that period of time. Similar attempts were limited, offering with this pair of towers in Plaza España an unreal, blurred and fictitious image of the Madrid of those days. Currently, the towers are part of millionaire real estate affairs, in a developed country that has based part of its economic prosperity in construction and real estate business; within a democratic system that, with its virtues and defects has not yet overcome the effects of Francoism. Therefore I propose the unfinished image, through trees, of the España Building and the Madrid Tower, as icons of a desire and a (failed?) moment in the history of the city; two towers that unsuccessfully tried to “hide” an adverse economic reality and that curiously, today coexist in a veiled social and political situation that is confusing and contradictory against the memory of the Spanish dictatorship. Thus they are two veiled situations, parallel to each other, that coexist in the history of the city and in which these buildings are protagonists and witnesses.

 

Durante los años cincuenta, las penurias de posguerra aún eran evidentes, y el sistema se valió de dos edificaciones que reunían innovaciones de construcción (hormigón) y conceptuales (oficinas, comercios y viviendas en uno) usadas en países primer-mundistas, para pretender dar una imagen de prosperidad económica que durante esos años aún no había llegado a España. Intentos similares fueron escasos, ofreciendo con este par de torres en la Plaza España, una imagen irreal, velada y ficticia de la Madrid de entonces. Ellas hoy día son parte de millonarias movidas inmobiliarias, en un país desarrollado que ha basado parte de su prosperidad económica en la construcción y negocios inmobiliarios; dentro de un sistema democrático que, en sus virtudes y defectos, aún no ha superado del todo las huellas de franquismo. Es por ello que propongo la imagen inconclusa, a través de árboles, del Edificio España y de la Torre Madrid, como iconos de un deseo y de un momento (fallido?) de la historia de la ciudad, unas torres que trataron infructuosamente de “ocultar” una realidad económica adversa y que, curiosamente, hoy conviven con una situación social y política velada, confusa y contradictoria ante la memoria de la dictadura española. Son por tanto dos situaciones veladas, en paralelo, que coexisten en la historia de la ciudad, y en la que estos edificios son protagonistas y testigos.

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  • Universidad Central de Venezuela, Artes, Caracas, Venezuela.

Prizes / Fellowships

Solo Exhibitions

Group Exhibitions

Publications

  • 2010: Alexander Apostol / Modernidad Tropical. Gonzalez, Julieta / Herreros, Juan / Medina, Cuauhtemoc. ACTAR, Barcelona / MUSAC, Leon, Spain.
  • 2009-10: La Salvaje Revolucionaria en Horario Estelar. Apostol, Alexander. Con la colaboracion de Alberto Barrera, Adriana Bertorelli, Carolina Espada, Lupe Gehrenbeck, Boris Izaguirre, Julio2
  • César Mármol, Xiomara Moreno, Elio Palencia, Iraida Tapias, Javier Vidal, Luis Zelkowicz y Alvaro Sotillo. Trienal Poligrafica de San Juan. San Juan, Puerto Rico / Fundación para la Cultura Urbana. Caracas, Venezuela. / Harvard University. Cambridge, USA.
  • 2010: The Digital Eye. The Photographic Art in the Electronic Age. Wolf, Sylvia. Prestel Publishing. NY, USA.
  • 2010: Contemporary Art in Latinoamerican. Artworld serie. Camnitzer, Luis/ Medina, Cuauhtemoc / Mosquera, Gerardo/ Perez-Barreiro, Gabriel. Black Dog Publishing. London, UK.
  • 2009: Fotografica urbana Venezolana, 1850-2009. Niño, William / Szinetar, Vasco / Muñoz, Boris. Fundación para la Cultura Urbana. Caracas, Venezuela.
  • 2008: Revisiting the Glass House  Contemporary Art and Modern Architecture. Houg, Jessica / Ramierz-Montagut, Mónica. Yale University Press. CT, USA.
  • 2008: No sabe / no contesta. Alonso, Rodrigo. Buenos Aires, Argentina.
  • 2008: 100 Artistas Latinoamericanos. Olivares, Rosa. Exit. Madrid. Spain.
  • 2006: Arte Contemporaneo de Venezuela. Gonzalez, Julieta / Fuenmayor, Jesús. Francisco Villanueva Ed., Dulce Gómez Ed. Caracas, Venezuela.
  • 2006: Vitamin PH. Gregos, Katerina. Phaidon Press Limited. London, UK.
  • 2006: A Principality of its Own. Falconi, José Luis / Rangel, Gabriela. Americas Society / Harvard University Press. USA.
  • 2005: Art & Photography Now. Bright, Susan. Thames & Hudson. London, UK.
  • 2003: Mapas abiertos, Fotografía Latinoamericana 91-02. Castellote, Alejandro / Molina, Juan Antonio / De la Nuez, Ivan. Lunverg Editores. Madrid. Spain.
  • 2003: Digital Art. Paul, Christiane. Thames & Hudson. London, UK.
  • 2003: Fotociudad. Ramos, Maria Elena. Cantv. Caracas, Venezuela.
  • 2002: Blink. 100 Photographers /10 Curators/10 Writers. Phaidon Press Limited. London, UK.
  • 2001: Fotografia en Venezuela, 1960-2000. Palenzuela, Juan Carlos. Movilnet. Caracas, Venezuela.
  • 1997: Image a Memory. Photography from Latin America, 1866-1994. Castro, Fernando. / Kossoy B./ Parkinson L. UT Press. Houston, Texas. USA.

Collections

October 4, 2013