Wednesday, July 5, 2017
Wind-hounder, mind-rambler, sky-soarer,
maker of autumn storms,
shaper of agitated thoughts,
chasing away the azure!
Hear me, you insane seeker,
race and rush,
hurtle by you unchained
intoxicator of storms.
Elena Guro, 1913
Alexandra Navratil, Detail of ‘Modern Magic’ (2013), courtesy the artist and Dan Gunn, Berlin
4.543 billion. The matter of matter’ is an exhibition that addresses works of art, collections and cultural histories in relation to ecological processes and a geological scale of time. It presents a continuum of materials and temporal landscapes – films, works on paper, photographs, sculptures, documents, and other meaningful things – and springs from the CAPC building’s former life as a warehouse for colonial commodities whose limestone walls were once deep in the ground and whose wooden beams were once part of a forest.
A central proposal of the exhibition is that works of art are part of geophysical history as much as art history. ‘4.543 billion’ attempts to take into account both a micro-local and a planetary perspective, and to rethink some of the histories of art as fragments of broader narratives about the Earth and how our place in it has been represented. What is at stake when art and museums take on greater temporal and material awareness? How might they move beyond a spatial framework of “think globally, act locally”, to “think historically, act geologically”?
This exhibition takes a situated view of the past that resists an undifferentiated narrative in which modernity in general is at fault for global ecological disarray, or humanity in an invariably abstract sense must take responsibility. Accordingly, the artists included instead often address the specific roles and purposeful effects of individuals, practices, states or corporations in an account of how mineral agents and organic processes have intertwined with and underpinned culture. Several of the more documentary projects on display trace the relationships between Modern art, the museum, and wealth created through extractive industry, combining approaches framed by Earth sciences with colonial history, sociology and political reportage. Yet other works take a more atmospheric, filmic, sculptural or graphic approach to extraction, economy, energy and global exchange, whether orbiting around sunlight, forests, synthetic materials derived from fossil fuels, or the services and substances entailed in buildings that display art
With the participation of: A.J. Aalders, Lara Almarcegui, Maria Thereza Alves, Félix Arnaudin, Amy Balkin, Alessandro Balteo-Yazbeck in collaboration with Media Farzin, Bernd Becher and Hilla Becher, Étienne Denisse, Hubert Duprat, Giulio Ferrario, Ângela Ferreira, Anne Garde, Ambroise-Louis Garneray, Terence Gower, Rodney Graham, Ilana Halperin (also at the Université de Bordeaux’s zoology department), Marianne Heier, Christina Hemauer and Roman Keller, Lucas Ihlein and Louise Kate Anderson, Jannis Kounellis, Martín Llavaneras, Erlea Maneros Zabala, Nicholas Mangan, Fiona Marron, Alexandra Navratil, Xavier Ribas, Alfred Roll, Amie Siegel, Lucy Skaer, Alfred Smith, Rayyane Tabet, Pierre Théron, Pep Vidal, Alexander Whalley Light, Stuart Whipps (also at the Musée des Beaux-Arts) as well as documents and objects lent by the archives of the CAPC, the Archives Bordeaux Métropole, the Archives départementales de la Gironde, and the geology collection of the UFR Sciences de la Terre et de la Mer, Université de Bordeaux.
Curated by Latitudes
CAPC musée d’art contemporain de Bordeaux
29 June 2017–7 January 2018
Sunday, July 2, 2017
a friend, a bit more than a friend
uses one kind of emoji the most in our WhatsApp
chat. The emoji I mean shows two hands in a
praying position with a shine around it. You imagine
a bright sun behind the hands. She's hidden like
a little piece of gold.
this bit more than a friend,
open his hands and let the sun shine straight
Lucia Graf, 2017
The history of art is inseparable from the history of colour and in this history, blue has always been associated with vastness, ‘blue has no dimensions. It is beyond dimensions,’ as Yves Klein described.
Ultramarine blue derives from lapis lazuli, a gemstone that for centuries could only be found in a single mountain range in Afghanistan. For hundreds of years, the cost of lapis lazuli rivaled even the price of gold.
Humans with reduced blue sensitivity have difficulty identifying differences between blue and yellow, violet and red and blue and green. To these humans our ecosphere appears as generally red, pink, black, white, grey and turquoise. Blue appears green and yellow appears violet or light grey for humans with tritanopia, namely, for those who lack blue cone cells.
Visual perception is one of the most important mediums for our acquisition of knowledge and for our experience of our environment, of the physical world including our own bodies and others, while, colour is one of the most dominant components of our perception. Nevertheless, the physical world and the world of objects do not contain colour and aren’t coloured as we experience them. Colour isn’t a physical property of objects, thus, our blood is not red, the sea isn’t blue, the trees aren’t green…
The colour appearance of an object can be changed by changing the colour of light that shines on it and the colour of visible light depends on its wavelength. White light is composed of all of the colours of the rainbow, because it contains all wavelengths, and it is described as polychromatic light. Colour glows with the light of the radiant sun and creates a relentless spectacle of sheer visibility, of an intense luminosity that can even be blinding.
Drawing from our different perceptions of colour, colour vision deficiency and even “achromatopsia” (total colour blindness), the 40 participating artists of the Group Exhibition will trace the different interpretations of the notion of colour as sensation, visual and sensorial experience, psychological property of visual experiences, mental property, representation and construction of the brain.
Dimitris Zouroudis ~ Katerina Zacharopoulou ~ Antonis Tsakiris ~ Adonis Volanakis ~ Kostis Velonis ~ Filippos Tsitsopoulos ~ Danae Stratou ~ Aggelos Skourtis ~ Christina Sgouromiti ~ George Sampsonidis ~ Nana Sachini ~ Nikos Navridis ~ Marina Provatidou ~ Artemis Potamianou~ Brigitte Polemis ~ Hara Piperidou ~ Aemilia Papafilippou ~ Antonia Papatzanaki~ Nikos Papadopoulos
~ Margarita Myrogianni ~ Maro Michalakakos ~ Leon Michail ~ Iliodora Margellos ~ Christos Kostoulas (Captain) ~ Esmeralda Kosmatopoulos ~ Peggy Kliafa ~ Maria Katrantzi ~ Irini Karayannopoulou ~ Nikos Kanarelis ~ Sofia Housou ~ Aspassio Haronitaki ~ Cleopatra Haritou ~ Yioula Hadjigeorgiou ~ Kleio Gizeli ~ Maria Georgoula ~ Sandra Christou ~ Venia Bechraki ~ Rania Bellou ~ Evgenia Apostolou ~ Lydia Andrioti
Curator: Sozita Goudouna
Ionian Parliament ~ Island of Corfu
“After that' said Gargantua, 'I wiped myself with a kerchief, with a pillow, with a slipper, with a game-bag, with a basket - but what an unpleasant arse-wiper that was! - then with a hat. And note that some hats are smooth, some shaggy, some velvety, some of taffeta, and some of satin. The best of all are the shaggy ones, for they make a very good abstersion of the fecal matter. Then I wiped myself with a hen, a cock, and a chicken, with a calf's skin, a hare, a pigeon, and a cormorant, with a lawyer's bag, with a penitent's hood, with a coif, with an otter. But to conclude, I say and maintain that there is no arse-wiper like a well-downed goose, if you hold her neck between your legs. You must take my word for it, you really must. You get a miraculous sensation in your arse-hole, both from the softness of the down and from the temperate heat of the goose herself; and this is easily communicated to the bum-gut and the rest of the intestines, from which it reaches the heart and the brain. Do not imagine that the felicity of the heroes and demigods in the Elysian Fields arises from their asphodel, their ambrosia, or their nectar, as those ancients say. It comes, in my opinion, from their wiping their arses with the neck of a goose, and that is the opinion of Master Duns Scotus too.’
‘The Life of Gargantua & Pantagruel’, Francois Rabelais
God & Sausages brings together a group of works that try out satirical adaptations, purposeless rituals, close-up observations, bodily encounters and micro-jokes. Stemming from personal perplexities and tracing inner entities, the works feast on a type of corporeal knowledge or excess, that can be found in introspective play and that can be revealing.
Rafael Perez Evans
curated by Maria Georgoula
July 6 – July 16
Lekka 23-25 & Perikleous Stoa Zerbini Athens