Photography (Photography)

Awol Erizku’s image Origin of Afro-Esotericism has compositional force and a rhythmic use of full-blast color. In the image are five faces each with varying modes of representation. One of them is “Aunt Jemima” (recently renamed Pearl Milling Company), a brand that appropriated a character from a late 19th century minstrel show.

Film & Video (Film & Video)

Historical representations of the female form and the clichés and misunderstandings that surround them have been the subject of recent research and historical revision. Marry, Fuck, Kill by Ruth Patir reimagines sculptures of fertility goddesses from ancient times as real-life women by animating them as a moving sculptural bodies. In a country such as Israel, where the presence of ancient ruins are common, if not everyday for some, this work speaks both to the present and the distant past, and draws continuities between.

Film & Video (Film & Video)

Jay Chung and Q Takeki Maeda remake a clip from the 1970s they found on the internet, and without really changing this archive material, displace it by imitating the staging and the acting with scrupulous precision. The slightest details are reproduced identically with great minutiae. The facial expressions are absurd, the prim attitude makes no sense.

Sculpture (Sculpture)

This anarchist flag is made from Huayruro seeds, a native plant of South and Central American tropical areas. In some cases, the Huayruro seeds are used in the preparation of psychotropic plants such as Ayahuasca (Tohé). These plants occupy a central place in Amazon biopolitics.

Sculpture (Sculpture)

This work forms part of a project that draws upon research into the use of psychoactive substances present in animal brains during the Paleolithic period. Bolstered by research by archaeologist Bethe Hagens, the artist explores the hypothesis that prehistoric shamans consumed the psychoactive parts of animal brains in order to achieve spiritual ecstasy and that the found figurines, reproduced by Marguerite Humeau, are an archival remnant of these experiences. The so-called “Venus figurines” take the form of ambiguous female forms and despite their exaggerated gendered traits, the onus is instead upon the resemblance to the ingested animal brains that led to their production.

Installation (Installation)

(Untitled) Nimoa and Me: Kiriwina Notations by Newell Harry brings together a litany of contemporary politics—mobilization around enduring racism, the legacies of Indigenous and independence struggle, and the prospects of global solidarity against neocolonialism and social injustice. Yet what makes his stance unique is his idiosyncratic ‘anarchival’ method, developed over twenty years of living, working, and gathering in and around the South Pacific. From the resulting miscellany, Harry elicits thought-provoking new connections between collected artefacts; photographs and impressions authored by himself; and items drawn from journalist, activist, and documentary archives.

Film & Video (Film & Video)

After two years of research in close conversation with anthropologists and archaeologists, Linares eventually enrolled in classes to study archeology—specifically the history of material artifacts. He became obsessed with the origin of metaphor, and the stick as the Ur (earliest) object used by humans that led to the formation of meaning itself. This video, which accompanies the “Museum of the Stick,” is part of major work surveying material culture collected and presented by the artist through a complex narrative of associations and anthropological research.

Drawing & Print (Drawing & Print)

The graphite drawing 4 mourners on a mantel by Gala Porras-Kim is part of a larger installation and body of research, entitled An Index and Its Settings (Un Índice y Sus Entornos) , in which the artist reconsiders 235 ancient burial figures (from circa 200 BCE – 50 CE) from what is now Mexico’s Pacific coast that are part of the Proctor Stafford Collection held by the Los Angeles County Museum of Art (LACMA). Eschewing their current musicological function, 4 mourners on a mantel presents photo-realistic depictions of said figures on top of a hypothetical collector’s fireplace. Herein, these funerary objects are displaced as curios which stare back at the viewer in signs of grief and confusion.

Photography (Photography)

Más vale pájaro en mano que cien volando (A bird in the hand is worth more than two in the bush) is part of a larger series of pieces developed by Sergio Rojas Chaves in Honduras in 2018 that engages with tourism and in particular amateur-ornithologists that overrun the country in pursuit of the nation’s extreme diversity of bird species. The works include a performance in which artist Sergio Rojas Chaves, dressed like a bird, observes the ornithologists as if they too are birds, another work features an audio recording of amateur ornithologists imitating bird sounds in the jungle of Honduras. This series of photographs was taken during an amateur-ornithologist research trip.

Sculpture (Sculpture)

In Hole #1 a zebra scull stands in as a representation of Africa, while the plexiglass box and the hole made through it represent the inaccessibility of that culture to African-Americans.

Installation (Installation)

Dale Harding’s installation Body of Objects consists of eleven sculptural works that the artist based on imagery found at sandstone sites across Carnarvon Gorge in Central Queensland. Mouth-blown with ochre on sandstone, these extraordinary stencilled images depict weaponry, domestic tools, and ceremonial objects that are specific to the region and that relate to Harding’s own ancestry. In response to these enduring indexes of Indigenous material culture, Harding produced a suite of cast objects using the stencilled imagery as a guide, along with objects that relate to his family history: boomerangs, spears, clubs, and whips are all part of the display.

Installation (Installation)

Good life (2007) is an installation displaying letters, documents, photographs and objects from a man named Joseph Carrier, and appropriated by artist Danh Vo. The installation features a series of small square vitrines, inset, dark and precisely spot-lit. Inside these are framed photographs, mostly black and white, of young Asian men, taken, as the titles on the neat brass name plates tell us, in Vietnam in the 1960s and early 1970s.

Sculpture (Sculpture)

Justice (2014) presents viewers with a curious assemblage: a wooden gallows with slightly curved spindles protruding from the topmost plank, which in turn is covered with rudimentary netting, the threads slackly dangling like a loose spider’s web or an rib cage that’s been cracked open. A bundle of small red rattan balls hang from the front end of the plank, precariously knotted to a single thread hanging from the gallows’ edge. A book hangs from similar red threads at the plank’s rear, its surfaced wrapped multiple times over with the thread to hold it in place, the red thread resembling blood vessels or connective tissue.

Film & Video (Film & Video)

The four-channel video installation Same Old Crowd departs from the documentation of an unknown city and takes place in an ambiguous temporal and spatial frame. Twelve characters (amateur actors hired by the artist) appear in black-and-white in highly stylized surroundings wearing patterned cloths. The identities or time period of the characters, all deprived of languages, are impossible to determine.

Sculpture (Sculpture)

A steel clothing rack adorned with turbine vents, Moroccan vintage jewelry, pinecones and knitting yarn, these heterogeneous elements are used here to create an exotic yet undefined identity within the work. Following Haegue Yang’s 2010 anthropomorphic series Medicine Men, this sculpture appears as a shamanic objet or being. It is mobile and can be activated.