Mostrando las entradas con la etiqueta 1980. Mostrar todas las entradas
Mostrando las entradas con la etiqueta 1980. Mostrar todas las entradas

10.3.17

Barragán, reinventor de la arquitectura mexicana


Gif animado realizado por Claudio Galeno a partir de fotografías de la Casa Gilardi publicadas en la revista L'Architecture D'Aujourd'hui nº208 de abril de 1980 en Archivo CGaleno.

Vía La Capital.

Nacido en Guadalajara, Jalisco, el 9 de marzo de 1902, Barragán se graduó como ingeniero civil y arquitecto en 1925.

Luis Barragán, el único arquitecto mexicano que ha ganado el Premio Pritzker (1980), supo retratar en su obra el imaginario nacional más allá de lo obvio. Con la inspiración de los colores vivos y el uso de elementos de la arquitectura vernácula, desarrolló nuevos conceptos espaciales que hicieron de su obra todo un referente para muchas generaciones.

Nacido en Guadalajara, Jalisco, el 9 de marzo de 1902, Barragán se graduó como ingeniero civil y arquitecto en 1925, tras lo cual realizó un viaje de dos por Europa, lo que cambió definitivamente su visión del urbanismo y el uso de jardines.

Ya en México, de 1945 a 1952, desarrolló el proyecto de planificación y urbanismo de los Jardines del Pedregal, fraccionamiento en el que diseñó espacios al aire libre y obras ornamentales como fuentes y rejas.Además, estableció reglas de construcción a fin de crear un ambiente armónico y salvaguardar la belleza del paisaje.

Barragán también realizó el proyecto de planificación del fraccionamiento Las Arboledas, al norponiente de la Ciudad de México, y participó en la creación del Club de Golf La Hacienda. En 1957 creó, junto con Mathias Goeritz, las Torres de Satélite.

En 1948 creó su casa-estudio, un proyecto que conjuga todos sus preceptos, con un juego de planos horizontales y verticales donde el cubo es un elemento redundante, y se establece un juego maestro entre el uso de luz natural, las texturas rugosas y los colores vivos, que en conjugación con los espacios al aire libre destinados para la contemplación dio origen al concepto de arquitectura emocional.La trascendencia de este proyecto a nivel internacional hizo que la UNESCO lo incluyera en 2004 en su lista de Patrimonio Mundial.

Otras de las obras sobresalientes del arquitecto jalisciense son la Capilla de las Capuchinas (1953), Cuadra San Cristóbal y Fuente de los Amantes (1969) y la Casa Gilardi (1976).

En 1976 el Museo de Arte Moderno de Nueva York presentó la primera exposición sobre su obra, lo que lo proyectó a nivel internacional. Ese mismo año, recibió en México el Premio Nacional de Ciencias y Artes. Cuatro años después, ganó el Premio Pritzker, que es el reconocimiento internacional más importante en el ámbito de la arquitectura.

En 1985 recibió el Premio Jalisco y el Museo Tamayo de la Ciudad de México realizó una gran exposición retrospectiva de su obra. Dos años después, recibió el Premio Nacional de Arquitectura.

Luis Barragán murió el 22 de noviembre de 1988 en su casa-estudio, ubicada en Tacubaya, en la Ciudad de México.

17.10.15

VOCES Latin American Photography 1980 - 2015. Michael Hoppen Gallery, London, 10.10.2015 - 9.1.2016

Vía Michael Hoppen Gallery.



ANDRÉS DURÁN
LEONORA VICUÑA
JONATHAN HERNANDEZ
ANNA BELLA GEIGER
MARCELO BRODSKY
NICOLÁS FRANCO
ROSÂNGELA RENNÓ

BEYOND THE DOCUMENTARY IN LATIN AMERICAN PHOTOGRAPHY
Nathalie Goffard Professor & Art Historian

Art comes with its own clichés and fictions and Latin American art has often been reduced to its politics. One could agree with the commonly held assertion that ‘all art is political’, not just for the messages it transmits, or for the themes it discusses, but because it is a direct reflection on society and its time. The wide range of practices in Latin American photography has mainly been reduced to a particular type of photojournalism that was predominant during times of political instability and social inequality. Latin American photographers, seeking to give visibility to their peripheral status and write their own story within the historical context in which they lived, relied on a political aesthetic in order to become part of an international discourse. This perpetuated the myth that the realities these authors recorded should be defined as ‘documentary’.

In attempting to understand what we mean by Latin American photography, we should
question whether the ‘Latin American’ label constitutes an identity per se or if it stands as a symbolic reference. In addressing this debate, intellectuals from the region agree that the essence of what is ‘Latin American’ stems from a culture of hybridization, where historical, geographic, economic, social and political influences have combined to generate new cultural forms. These multiple influences are paradigmatic concerns for Latin American societies and determinant in the current local and global dialogues and
tensions.

The works selected for this exhibition reference memory, history and identity and attest to these superimposed layers of reality – formal or symbolic. It is perhaps no longer a question of defining and making Latin America visible to the other, but rather, to listen to the artists’ own reflection on their identity through photographic works that threaten and blur the boundaries between aesthetics, politics and fiction.



LOOKING AT LATIN AMERICA BEYOND THE POLARITY OF THE CENTRE AND THE PERIPHERY
Chantal Fabres, Exhibition Curator

Geographically, its map traces a region constituted by more than twenty countries extending from Mexico to the confines of Tierra del Fuego, each with its histories, cultures, ethnicities and languages. This diversity manifests itself not only between individual countries, but also within each country itself and although some share a history marked by political and social upheaval, it is misleading to speak of a 'Latin American' entity.

To understand the extraordinary development in the Latin American art scene over the last three decades we must take into consideration the complexities of a multidimensional society shaped by a mosaic of individual histories. We cannot over-simplify and homogenise another reality 1 and in this context, curator and art critic Gerardo Mosquera reflects that, Latin American art has ceased to be 'of', and has instead become art 'from' Latin America. "From, and not so much of, in or here, is the keyword today in the re-articulation of the polaritie." 2

The artists represented in Voces and whose creative expression explores the use of the photographic image, come from Chile, Argentina, Brazil and Mexico. Although photography figures prominently in their artistic practice, few rely solely on the
medium's specificity as a self-evident reproduction of the 'real'. Instead, they take their own culture and heritage as primary sources of inspiration and combine photography with other techniques such as collage, silk-printing, painting, and images that use cultural ephemera and archival documents.

In an attempt to address the wealth of individual expression in Latin American photography, the philosophy that has guided this exhibition has been to listen to the voices of the participating artists. They challenge the popular acceptance of what has been codified as 'photography/ic' and through sophisticated compositions they propose a search for new meanings. Informed by their cultural identity they are not defined by it. Their voices should be listened to without the arbitrariness of our Western clichés and we should concentrate on a narrative from another place.

1 Guy Brett, Transcontinental. An Investigation of Reality. Nine Latin American Artists. (Verso: London, New York, 1990), 5.
2 Gerardo Mosquera, “Walking with the Devil,” in 100 Latin American Artists, ed. Rosa Olivares (Exit Publicaciones: Spain, May 2007), 20.

11.9.15

Transmissions: Art in Eastern Europe and Latin America, 1960–1980, September 5, 2015–January 3, 2016, MoMA

Vía MoMA.


Brigada Inti Peredo. © MoMA.

The Joan and Preston Robert Tisch Exhibition Gallery, sixth floor

Transmissions: Art in Eastern Europe and Latin America, 1960–1980 focuses on parallels and connections among artists active in Latin America and Eastern Europe in the 1960s and 1970s. During these decades, which flanked the widespread student protests of 1968, artists working in distinct political and economic contexts, from Prague to Buenos Aires, developed cross-cultural networks to circulate their artworks and ideas. Whether created out of a desire to transcend the borders established after World War II or in response to local forms of state and military repression, these networks functioned largely independently of traditional institutional and market forces.

Drawn from The Museum of Modern Art’s collection, Transmissions brings together landmark works by Eastern European artists including Geta Brặtescu, Tomislav Gotovac, Ion Grigorescu, Sanja Iveković, Dóra Maurer, and the anti-art collectives Gorgona, OHO, Aktual, and Fluxus East, as well as Latin American artists such as Beatriz González, Antonio Dias, Lea Lublin, and Ana Mendieta. Particular attention is paid to the group of Argentine artists clustered around the influential Instituto Torcuato Di Tella, including Oscar Bony, David Lamelas, and Marta Minujín, who confronted the aesthetic and political implications of mass media communication—including film, television, and the telex—during a vibrant, experimental period of technological innovation and political tension. The featured artists circumvented the political status quo through unorthodox and ephemeral art forms. By utilizing or referring to mass media and communication technologies, many of these artists explored novel ways of bringing art into daily life to reach a wider public and to influence society.

Featuring series of works and major installations, several of which are on view for the first time, Transmissions highlights multiple points of contact, often initiated and sustained through collective actions and personal exchanges between artists. Many of the recent acquisitions in the exhibition were the result of research initiated through C-MAP (Contemporary and Modern Art Perspectives), MoMA's cross-departmental initiative aimed at expanding curatorial expertise in a global context. Challenging established art-historical narratives in the West and frameworks dictated by the Cold War, the works included suggest counter-geographies, alternative models of solidarity, and correspondences linking art practices in different parts of the world.


CADA, ¡Ay Sudamerica!, 1981. © MoMA.

Organized by Stuart Comer, Chief Curator, Department of Media and Performance Art; Roxana Marcoci, Senior Curator, Department of Photography; and Christian Rattemeyer, Associate Curator, Department of Drawings and Prints; with Giampaolo Bianconi and Martha Joseph, Curatorial Assistants, Department of Media and Performance Art.

Support for the exhibition is provided by the MoMA Annual Exhibition Fund.

6.6.15

Review: ‘Latin America in Construction: Architecture 1955-1980’ at MoMA

Vía The New York Times.

By MICHAEL KIMMELMANAPRIL 30, 2015

Some years ago I sat on the gusty, sun-drenched roof deck of a beachside hotel in Rio de Janeiro sipping ice tea with Maria Elisa Costa. A half-century earlier, her father, Lúcio Costa, had devised the master plan for Brasília, which is pretty much where a new, extraordinary exhibition at the Museum of Modern Art, “Latin America in Construction: Architecture 1955-1980,” begins.

A famous photograph from 1956 shows Brazil’s president, Juscelino Kubitschek, standing in the middle of an empty savanna, 400 miles from the nearest paved road. Four years later that spot would become the center of the new Brazilian capital.

Ms. Costa recalled how her father, who died in 1998, suffered from the criticisms that Brasília was a dystopian place, a cautionary tale of architectural hubris, a case study in the failures of top-down planning and pedestrian inconvenience. He watched a city conceived for 500,000 residents yield to the strains of a population several times that size, which gave rise to condominium towers, informal housing and other buildings he had never envisioned.

With care, she pulled a different photograph from her bag.

“Latin America in Construction” recalls a not-so-distant time when architects and governments together dreamed big about changing the world for the better. From Cuba to Chile, Mexico to Argentina, cities in the region boomed. The task of providing everybody with homes ultimately proved unmanageable: proliferating slums outpaced new construction; poverty rose. By the 1980s, a pitiless neoliberalism swept aside much of the abiding faith in public largess and its social agenda.

Even so, what got built through the 1970s in places like Havana and Buenos Aires, Mexico City and Lima included some of the most inspired architecture of the modern age. The show is an eye-opener, rectifying a long-skewed, Eurocentric worldview, shedding light on a period neglected for generations outside the region. It’s the sort of exhibition MoMA still does best.

That it glides over politics, lumps some nations together and ignores others, like Ecuador and the Dominican Republic, provides fodder for detractors and for reams of future dissertations. It is next to impossible to discern from the show, say, what transpired in Cuba, where the United States’ embargo, Soviet prefabricated concrete-panel housing and Fidel Castro’s regime quashed a short-lived efflorescence of revolutionary architecture. The exhibition nods to an exemplar of that creativity, the National Art Schools in Havana, partly designed by two Italian architects, but it overlooks far less familiar projects, like the Centro Nacional de Investigaciones Científicas by Joaquín Galván and the medical campus in Santiago de Cuba by Rodrigo Tascón. Others will make up their own lists of the disappeared.

Such is the nature of the beast with an exhibition like this. Triage is inevitable. The organizers are at least upfront about it. On the plus side, works in the show by the singular and fascinating Brazilian architect Lina Bo Bardi include her glass house and her art museum in São Paulo, with its anything-goes public plaza, and the cultural and sports center SESC Pompéia, a paradigm of multiuse, nonprescriptive urbanism. I was even happier to find a hospital by João Filgueiras Lima, called Lelé, her compatriot, who should be better known. Havens of light, air and soaring space, his clinics are exalted examples of humane design.

Architects like Bo Bardi and Lelé make the point that Latin Americans didn’t just riff on Mies van der Rohe and Le Corbusier by adding a few sunshades and carioca curves. While Europe and the United States constructed their share of third-rate apartment blocks and dull glass office towers, Latin America was a locus of ferment. The exhibition’s curator, Barry Bergdoll, briefly contemplated a different title for the show: “When Latin America Was the Future.”

Back then, it was.

The region during that period was transformed by large-scale, state-sponsored development. A video in the exhibition shows President Kennedy endorsing a resettlement program in Venezuela at the same time a puckish young Mr. Castro extols a new housing project for Cuba. Dictatorship or democracy, left-wing revolutionary or right-wing junta, the exhibition argues, ruling parties across Latin America, and their paymasters in Washington and Moscow, shared what Mr. Bergdoll calls a “poetics of developmentalism.”

MoMA last surveyed architecture from the region 60 years ago. The curator then was Henry-Russell Hitchcock. He commissioned a photographer to document some notable buildings from the previous decade and proffered a unified theory of Latin American style. The show naturally extolled Oscar Niemeyer; some private houses and other projects in Latin America became minor shrines to a vague tropical modernism. The approach was formalist and breezy, a colonialist’s snapshot.

“Latin America in Construction” takes another tack. Visitors navigate dense rooms packed with models, drawings, photographs, pamphlets, blueprints, films — a gold mine of original material conveying a cacophony of ideas and belying any single aesthetic.

You can shake your head at the variety of projects missing from the 20th-century canon: rural churches by Eladio Dieste, an Uruguayan engineer, which rival Ronchamp; a middle-class housing complex in Bogotá, Colombia, by Rogelio Salmona, melding public and private space; a bank headquarters in Buenos Aires by SEPRA Arquitectos and Clorindo Testa that outmuscles Paul Rudolph and Richard Rogers before the fact; an architecture school in São Paulo by João Batista Vilanova Artigas and Carlos Cascaldi that makes Brutalism look weightless and balletic; a housing development called Previ, in Peru, enlisting global designers to anticipate cutting-edge doctrines about incremental and participatory design.

The list goes on.

Arriving into the second decade of the first urban century in human history, when more people now live in cities than don’t, the show is well timed. Experts today predict that three-quarters of the world’s population will be urban by 2050, a third living in slums, mostly in the so-called global south that includes Latin America. Once again, the region is the future.

The exhibition recalls an earlier era when architects there believed that social challenges should be tackled by design, that humane societies deserved beautiful new forms, and progressive development put faith in art, nature and the resilience of ordinary people.

There isn’t a lot of visionary thinking today. “Latin America in Construction” seems possessed by a bygone optimism. The photograph that Ms. Costa retrieved from her bag was not what I expected. It wasn’t a picture of Brasília pristine, before the criticisms and the changes.

It showed a smiling, elderly man sitting in a bar, nursing an espresso. The man was her father. The bar could have been anywhere.

“That’s the point,” she told me. Over the decades trees have softened her father’s housing blocks. The capital’s public buildings by Niemeyer still look like Buck Rogers fantasies in an alien landscape, but Brasília, like Washington, was designed to be monumental and its government landmarks were never that much less pedestrian-friendly than those in Washington.

The city Lúcio Costa dreamed up in the middle of nowhere has become “a city,” was Ms. Costa’s point, “not a tourist city but a real city” imperfect like any other, where one day its planner could return to enjoy a coffee in an ordinary bar.

“My father,” she said, “was a lucky man.”

Dreamers often are.

“Latin America in Construction: Architecture 1955-1980” runs through July 19 at the Museum of Modern Art, 11 West 53rd Street, Manhattan; 212-708-9400, moma.org.

A version of this review appears in print on May 1, 2015, on page C17 of the New York edition with the headline: Latin Visions, Fleeting Dreams . Order Reprints| Today's Paper|Subscribe

28.1.15

El MoMA mostrará logros arquitectónicos de América Latina

CEPAL, Emilio Duhart.

Vía Informador.

Entre las figuras expuestas se encontrarán maquetas y dibujos arquitectónicos, fotografías clásicas y filmes de la época recolectados durante varios años

MÉXICO, CIUDAD DE MÉXICO (27/ENE/2015).- La documentación de cerca de 70 proyectos arquitectónicos mexicanos como el Pabellón de Eduardo Terrazas para la Trienal de Milán (1968) Ciudad Universitaria de Mario Pani y Enrique del Moral (1947) y el Museo Nacional de Antropología de Pedro Ramírez Vázquez (1964), figuran en la muestra "América Latina en Construcción: Arquitectura 1955-1980".

La exposición que a partir del 29 de marzo se presentará en el Museo de Arte Moderno (MoMA), de la ciudad de Nueva York en Estados Unidos, conmemora el 60 aniversario de su última presentación en ese espacio museístico.

En rueda de prensa, Barry Bergdoll, director del MoMA, y Patricio del Real, curador asistente del Departamento de Arquitectura y Diseño del recinto, refirieron que la exposición se enfoca en proyectos arquitectónicos de la región entre 1955 y principios de los años 80.

Señalaron que la exhibición que se abrirá en la próxima primavera, se enfoca en el cuarto del siglo posterior, un periodo de cuestionamiento, exploración y cambios políticos complejos en los países que forman parte de la muestra: Chile, Argentina, Uruguay, Brasil, Perú, Colombia, Venezuela, México, Cuba, República Dominicana y Puerto Rico.

Destacaron que durante esos años, los países latinos construyeron asombrosas obras arquitectónicas, a las cuales nunca se les ha dado su lugar en los anales de la arquitectura moderna, la cual, comentaron, es dominada por arquitectos europeos y norteamericanos.

Para Barry Bergdoll, "América Latina en Construcción: Arquitectura 1955-1980" propone una compleja lectura histórica de algunas de las cuestiones clave del periodo.

En la exposición se podrán apreciar maquetas y dibujos arquitectónicos, fotografías clásicas y filmes de la época recolectados durante varios años y tomados de archivos arquitectónicos y fílmicos de universidades y departamentos de arquitectura de toda la región.

Para esta muestra, se comisionaron maquetas a gran escala de estructuras clave a los talleres de la Universidad Católica de Chile, así como otras de edificios y sus paisajes fabricados por la Universidad de Miami.

23.8.14

Jorge Francisco Liernur, curador en el MoMA, por Juan Décima

Vía Clarín.



En 2015 se cumplirán 60 años de la realización de Latin American Architecture since 1945 (Arquitectura latinoamericana desde 1945), una muestra del MoMA de Nueva York que buscaba dar cuenta de la producción arquitectónica desarrollada en la región por esos años. Para conmemorar este aniversario, el museo decidió llevar adelante una nueva exposición centrada en la arquitectura de América Latina. Es así que el 29 de marzo del año entrante se inaugurará Latin America in Construction: 1955 – 1980 (América Latina en construcción: 1955 – 1980), una muestra a cargo de un comité curatorial, formado por Barry Bergdoll, curador jefe a cargo de arquitectura para el MoMA, y dos críticos latinoamericanos: el argentino Jorge Francisco Liernur y el brasileño Carlos Eduardo Comas. Estará abierta hasta el 12 de julio de 2015.


La decisión del recorte temporal, el porqué de este período histórico, se explica a partir del concepto de desarrollo. Es esta idea, que según Liernur aparece recién en la segunda posguerra, la que configura el mapa de coordenadas con el cual es posible interpretar las fricciones, los debates y la producción de la era. “Los arquitectos latinoamericanos de la primera parte del siglo XX buscaban adecuar la disciplina al proceso de modernización. Es a partir de la década del 50 que se evidencia que ese proceso tenía atrasos que debían ser resueltos. La toma de conciencia acerca del subdesarrollo marca así un punto de inflexión. La crisis del petróleo y del estado de bienestar en Estados Unidos y Europa, sumado a los intentos frustrados de ciertos gobiernos del Tercer Mundo por implementar cambios radicales (en ese sentido, el golpe contra Allende en Chile es un emblema), indican el comienzo de una nueva era política, cultural, económica, que generalmente se identifica con el neoliberalismo, lo cual se visibiliza a comienzos de los 80”.


Si bien esta exposición encuentra puntos de contacto con aquella primera aproximación del 55, sus premisas se construyen de forma radicalmente distintas. A la inclusión en esta ocasión de dos académicos que conocen la región, hay que sumarle el hecho de que la anterior fue una muestra contemporánea, que intentaba echar luz sobre las obras del momento. La de 2015 estará atravesada por una clara matriz histórica-política. Pero la principal diferencia está dada por el título mismo, el cual omite cualquier referencia al concepto de “arquitectura latinoamericana”. “Ninguno de nosotros tres piensa que tal cosa exista. Hay arquitectura en América Latina, que es algo distinto. Hay una sede geográfica, histórica, con una serie de problemas, surgidos a partir de estos desajustes con el proceso modernizador, que tienen algunos aspectos similares, y a los cuales los arquitectos de distintos países responden de diversas maneras”, completa Liernur.


Latin America in Construction: 1955 – 1980 constará de varias secciones. Habrá un prólogo, donde se explicará cuál era el estado de situación hasta ese momento. También tendrá un tramo dedicado a Brasilia, la capital de Brasil que se empezó a construir en 1956, y que representa para los curadores el fin de una época; una en la cual el debate arquitectónico tenía un lugar preponderante, que empieza a declinar. El segmento central estará dedicado a las discusiones sobre el tema de la vivienda, el eje sobre el cual se recortan el resto de los debates.


No faltarán tampoco planos, imágenes y videos de las obras notables del período, desde el SESC Fábrica Pompeia de Lina Bo Bardi en Brasil y el Edificio Cepal en Chile, hasta el ex Banco de Londres de Clorindo Testa y el Teatro General San Martin de Mario Roberto Álvarez, en Argentina. Entender sus valores intrínsecos, desde sus aspectos formales y de funcionamiento hasta la relación que establecen con la ciudad en la que se encuentran, es fundamental para trazar un panorama de la producción arquitectónica de ese período. Sin embargo, decodificar el zeitgeist edilicio solo se torna posible a partir de un análisis que considere al contexto político, económico y cultural como un material más, imbricado entre el vidrio, la piedra y el hormigón.

10.8.14

La Villa Malaparte de Adalberto Libera, por John Hedjuk para revista Domus 605 de abril de 1980

Vía Domus.



In 1980, American architect John Hejduk describes Adalberto Libera's villa, designed for Curzio Malaparte, as a house of rituals and rites, of mysteries, an ancient play unraveling under Italian light.

En 1980, el arquitecto estadounidense John Hedjuk describió la villa de Adalberto Libera, diseñada para Curzio Malaparte, como una casa de rituales y ritos, de misterios, un antigua obra desentrañada bajo la luz italiana.

Adalberto Libera's Villa Malaparte

Somehow our own relation to specific events and images in time appears to be focused upon certain haunting disparate fragments of our experience, we are both observer and participator as in a game of billiards; we hover over a fixed field lit by a circular lamp; contemplating; establishing angles; then poise; calculate; hit; then hope. The fact that we come out of a darkness, knowing that the field is rather a given, and that there are three spheres (two white; one red); at first silent; waiting; dense compact atoms of past histories; and future histories too; set into motion by our will; our willingness to act upon those spheres; playing off the rigid-angle cushions; hitting the edges; hitting the multi-points of ends of the primary diameters; bouncing a few images and even fewer ideas into the stage and arena of a seemingly perpetual moment; caught in the stop-frame of a generation; anticipating some kind of illumination.

I remember one evening back in the late nineteen forties (when there were still trolley cars moving through snow on frozen tracks in New York) that I first came upon two images, both being in Italy outside of Rome; of a place begun but not finished called "Terza Roma". Two photographic images which even today haunt; give one a chill; yet fascinate as certain strange unfamiliar landscapes do; which we sense to be mysterious and foreboding; seductive; and dangerous. It is the seemingly bucolic which disturbs. One photograph was of a pastoral landscape with sheep grazing within a field; in the distance a tall white building officiated, made up of floor upon floor of arches in series. The scene at once enticing and softly menacing. Only much later did I understand its surreality; its de Chiricoesque genealogy. The other photo image was shot from a low angle focusing up upon the white arch structure as detail; heralding the rising of a marble horse; hoofs raised; fixed to a pedestal; the morning light increasing the depth of shaded volumetric muted concavities enclosing one or two stone figures within the empty central building; perhaps surrounded by dense clouds; separating it from the night; all subjects having a luminosity; an iridiscence; filtering through a sepia mist; at once releasing a nostalgia and a leaden dread.

Two photos expressing evacuation; an excavation; yet instead of earth being removed it was the air brushed away. Whereas in Ostia Antica the fogs moved over the paths, here in "Terza Roma" the atmosphere froze into crystals of a pointless gravure. Whereas Ostia Antica was a romantic archaeological ruin in the earth; "Terza Roma" was an ideological ruin upon the earth; one devoid of distant celebrants; the other of not so distant furies. Two photos expressing a past disaster and indicating a future warning. A place of theater where the actors had long since disappeared; yet the stage lights had been left undimmed, undiminished; forgotten.

Since the initial inspection of the two photographs it was not more than five years later on a Sunday morning in 1953 that my wife and I approached the actual "Terza Roma" by bus; it still had the sense of a place waiting; of an irresolution. We walked towards the central monument, the building of vacant arches. We felt that the early photographs were more essential; more impacted; they had tolerated no interception. A scale had changed; the three-dimensionality exuded a vacancy. The materiality bleached the light. There were echoes of a construction going on to the West. A church was being built. A dull hammering impregnated the air. "Terza Roma" was waiting for an adjustment. Our eyes caught another structure, a large white horizontal with a cube perched on the roof capped by a shell. It appeared like a stationary ship. We were drawn to its silent presence. There were no people about. The doors of this immense edifice were closed but unlocked. We entered into its inner silences and were confronted by an empty hall many stories high; clamped by criss-crossing stairways ascending to a roof-terrace-promenade which overlooked a melancholic countryside; the roof supporting an outdoor cascade of stone horizontal step-seating which held imaginary audiences, backs to the campagna; and imaginary contoured faces forward towards a voided stage; it was in shadow.

The eeriness of that moment was compressive; devastating; unsettling; we were pulled into its speculations; a total modern theater; no players; no audience; only the drum of jack-hammers far away drilling into quarry caves. Sometime later we were informed that the theater-exhibit building was designed by an architect by the name of Libera... I often wondered about him. The following Sunday we made a sad journey to another monument also outside of Rome called Fosse Ardeatine. This was a grave site of over a hundred tragic Italian souls who were rounded up during World War II by the Germans, herded into the Ardeatine caves and machine-gunned to their deaths. The victims' ages ranged from 17 to 80 years of age. One entered through agate of metal and into the labyrinthic caves. We could still see the holes upon the cave walls where the gun shells had entered the earth; there were some candles lit. The anguish of this place left the mind stunned. After the caves you entered under a hovering mammoth concrete slab raised slightly above mounded earth for the filtering of a soft light. Under the compressive slab were placed stone sarcophagi seemingly unending in number and upon each coffin was placed a photo of the deceased.



All the above memories are in a way an introduction; preceedings brought forth by a transatlantic phone call from one of the editors of Domus. The inquiry was whether I knew the "Malaparte house" which I answered yes to. Another inquiry was whether I knew of the architect Libera. Which I answered yes to. Did I know that Libera was the architect for the house? That I did not know but I could imagine it to be so. The last inquiry was whether I would do an essay on the house. I was not sure I would. Malaparte was for me a clouded figure, there was a darkness there, one felt uncomfortable. Libera was always disturbing, yet the image of the outdoor theater in "Terza Roma" always provoked. Why out of the blue would I receive a call from Milan in 1980 asking me to write on a house designed by Libera in 1940 for Malaparte? I could be some sort of detective and search into the past of Malaparte? Libera? Domus? I decided to let it simmer and awaited the promised photos and plans of the Capri house. That there was some kind of sorcery going on I did not doubt for a minute. Was I to be some medium?

The photos and plans did arrive and they accelerated a decision to attempt to unravel some curious interconnections, architectural specifically, yet... Malaparte's house conceived by Libera is a house of rituals and rites, it is a house of mysteries, it at once brings forth the chill of the Aegean on the horn head of past sacrifices, it is an ancient play placed in an Italian light. It has to do with the primitive gods and their unrelenting demands. It has to do with the suction of leaves and stone and the expulsions of sea and sky. It has to do with the choice of good and evil and the inevitable pathos when a wrong choice is made. It has to do with the hollowness of caves and the inaccessibility of the sun. It has to do with the abandonment of abstraction and the seduction of the lyrical. It also has to do with the dilemma and problems of our own time. The plan of the house is most ambiguous. It may be a description of a program and it might not be. It reminds one of something from pre-Christian ages; yes, that is it. The plan is really an elevation of one of the wood Egyptian burial paddles placed in the tomb of a Pharaoh against the wall of his last resting place. It has a diminishing handle sometimes wrapped by ropes and on the paddle flat itself are various signs and symbols telling of the leader's life, his triumphs and... The plan of the Malaparte house is an inscription.

One cannot find the entrance to this house, it is hidden like the tombs. Assuming some entry, once inside according to the two perspective drawings we have entered an underground world four windows upon two walls a view out to a submerged ocean bottom; we are in some kind of exploratory submarine moving through the stalactites of a dark surface; we are warmed by an illuminating fireplace on one side and Dante-esque figures of limbo on the other; at the far end a singular door beckons. Libera then makes a perspective of the door silently opening onto a corridor at the end of which are two doors ... one good? One evil? The choice is ours as in the courtyard of the Alhambra in Granada. This simple perspective is impregnate with meaning. We are challenged to enter further labyrinths leading to a "no exit". The final room containing on axis a window overlooking, the horizon line, an inaccessible horizon line, the membrane where sky and sea meet. We see it, yearn for it, but we cannot touch it. Dare we tread our way back? The two line perspectives are signs of our "passage", precise without quarter, didactic final. In the middle of the major "living room" floats a biomorphic slab.

Upon expulsion from the depths one passes this centralized floating amoeba. It awaits. The exterior drama is panoramic and of another quality. It is a drama of man and nature, birth and death, expansion and compression, sacrifice and acceptance. The major primal element is the rising exterior stairway which ends upon the flat plane of the roof-terrace; the stair serves a double purpose: it is access to the vision of sky and sea, and upon one's descent, going back, the stair acts as the seating for a theater, setting the imaginary audience's backs to the horizontal horizon line of the sea, their eyes focusing on a diminishing vanishing point which disappears into a dark orifice garlanded by plant and rock. It is the observation of nature's womb from which we formally entered the play of our life and it is the opening which receives us in our final exit.

The roof-stair-theater seats is of a funnel shape, narrow at the bottom expanding as we rise. The perspective is distorted, the lateral is emphasized, geometry has been warped. If we arrived upon the flat plane roof and if the roof did not contain as it does a curverlinear wall, our sense of uneasiness would not be so fearful. So the stair leads up to a sacrificial horizontal. We see that on that plane is an enclosure. What lies behind it? The most fearful, a nothingness, an enclosure that encompasses a void. We are in the midst of ancient rites. Libera has set the stage for an awesomeness. Man is infallible and temporal. Libera's Malaparte house is private. It is a house of paradoxes. It is an object which consumes. It is filled with unrequited histories. It is a relic left upon the pinnacle after the seas have subsided. It is a sarcophagus of soft cries. It whispers of inevitable fates. The "House" and Libera's other monument, the "Terza Roma" theater-exhibition building, are shipwrecks upon the waters of a chaotic time, yet are dramatic, powerful, sad, nostalgic, as all shipwrecks are, they imprint forever upon one's mind... and raise disquieting questions...

1.7.12

"Perder la forma humana. Una imagen sísmica de los años 80 en América Latina." Museo Reina Sofía prepara amplia muestra sobre arte y dictaduras en Latinoamérica.


Vía La Tercera.

Museo Reina Sofía prepara amplia muestra sobre arte y dictaduras en Latinoamérica

De Argentina a Cuba, más de 60 expresiones artísticas nacidas en los 80 llegarán a Madrid.
por Elisa Cárdenas

Episodios violentos o dramáticos, como pueden ser los provocados por una dictadura, transforman a la sociedad que los vive, cambian arquetipos y generan nuevos modos -quizás urgentes- de manifestación. En los años 70 y 80 del siglo pasado, coincidieron en América Latina varios regímenes autoritarios; cada país a su modo y de acuerdo con su contexto, lo resintió y expresó en tiempo presente su descontento. ¿Cómo se manifestó el arte? La pregunta es un punto de partida para la investigación que emprendió la Red Conceptualismos del Sur, un grupo de teóricos latinoamericanos. Invitando a investigadores de cada país, concibieron la exposición Perder la forma humana. Una imagen sísmica de los años 80 en América Latina, que parte el 25 de octubre en el Museo Reina Sofía de Madrid.

Distante de lo que se comprende habitualmente como una exposición de arte, esta actividad muestra las más diversas formas de expresión colectiva frente a las dictaduras en Chile, Argentina, Paraguay, Uruguay y Brasil, más algunas experiencias de Colombia, México y Cuba (por responder a cuestionamientos comunes). No pretende ser una panorámica o una muestra representativa de la época, sino un diagrama posible de las transformaciones que se dieron, tanto en lo social como en el arte y la política.

Entre más de 60 obras y registros, Chile presentará un amplio retrato de la disidencia. Habrá artistas consagrados como el CADA, Carlos Leppe, Paz Errázuriz, las Yeguas del Apocalipsis, Pedro Lemebel o Vicente Ruiz, junto a otros menos conocidos, como el colectivo Anjeles Negros o el grupo punk Pinochet Boys. También estarán los fotógrafos Luis Navarro y Kena Lorenzini, entre otros; o los que le siguieron el pulso a las subculturas urbanas, como Gonzalo Donoso. Estarán las imágenes de las demandas humanitarias de Mujeres por la Vida o el Movimiento Contra la Tortura Sebastián Acevedo, e intentos de oposición a través de las comunicaciones, como los noticieros de Teleanálisis. Esta reconstitución es fruto del trabajo de los investigadores Paulina Varas, Felipe Rivas, Isabel García, Jaime Vindel y Fernanda Carvajal, convocados por RCSur.

Entre el terror y la fiesta

La revisión del paisaje latinoamericano ochentero arrojó fenómenos comunes, como la violación a los derechos humanos, la fractura del proyecto socialista y los inicios del neoliberalismo. Ante todo ello, surgieron prácticas radicales, discursos de disidencia sexual, una segunda ola del feminismo crítico y las subculturas juveniles que ya no creyeron en ningún tipo de representación política. Así, se fueron desconfigurando los territorios colectivos; el arte (al menos el que ocupa a esta investigación) se volcó a la vida pública. La sociedad buscó vías inéditas de pensamiento y de acción, modos de vivir en libertad, pese a las circunstancias. Hubo una aparición múltiple y simultánea de tácticas, invención de espacios y modos de hacer arte y política, esas son las mutaciones de las que habla la exposición.

“Todas estas formas de subjetivación llevan, a su manera, a extraviar la forma humana: tensionan, desarman y deforman la concepción humanista y moderna del sujeto. Son experiencias que dieron lugar a nuevos sujetos políticos, a heterodoxas formas de protesta”, indican los curadores.

Esta nueva “territorialidad social” vinculó el arte y el activismo político desde claves muy distintas a los años 70, pese a basarse en principios e ideales propagados entonces. Un ejemplo es el Movimiento Contra la Tortura Sebastián Acevedo. Inspirado en la Teología de la Liberación, impulsó intervenciones basadas en la manifestación pacífica, que se anteponían “a las consignas más concientizadoras propias de décadas anteriores. Por eso, podemos hacer convivir las prácticas de movimientos sociales como las Madres de Plaza de Mayo o Mujeres por la Vida, con ‘obra’ de artistas como Osvaldo Salerno (Paraguay), las Yeguas del Apocalipsis (Chile), expresiones teatrales como el Periférico de Objetos (Argentina), fanzines de poetas o músicos punk, etc. Lo que nos importa de este heterogéneo conjunto de prácticas no es la variedad, sino la intensidad poética y política que tuvieron y pueden seguir teniendo”.

El equipo curatorial de RCSur está formado por las argentinas Ana Longoni y Mabel Tapia, los brasileños Fernanda Nogueira y André Mesquita, la chilena Fernanda Carvajal, el peruano Miguel López y el español Jaime Vindel.

Más info en periódico El Mundo:
De Dalí a Cristina Iglesias
El director del Reina Sofía, Manuel Borja-Villel, presenta la programación del museo para el próximo curso.