Explores a new form of fiction that emerged in late-twentieth-century visual art across the Americas. With Non-literary Fiction, Esther Gabara examines how contemporary art produced across the Americas has reacted to the rising tide of neoliberal regimes, focusing on the crucial role of fiction in daily politics. Gabara argues that these fictions depart from familiar literary narrative structures and emerge in the new mediums and practices that have revolutionized contemporary art. Each chapter details how fiction is created through visual art forms—in performance and body art, posters, mail art, found objects, and installations. For Gabara, these fictions comprise a type of art that asks viewers to collaborate in the creation of the work and helps them to withstand the brutal restrictions imposed by dominant neoliberal regimes. During repressive regimes of the 1960s and 1970s and free trade agreements of the 1990s, artists and critics consistently said no to economic privatization, political deregulation, and reactionary social logic as they rejected inherited notions of visual, literary, and political representation. Through close analyses of artworks and writings by leading figures of these two generations, including Indigenous thinkers, Gabara shows how negation allows for the creation of fiction outside textual forms of literature.
Non-literary Fiction examines contemporary art produced in Latin America in reaction to the growing tide of neoliberalism with its purging of specific social, ethnic, and racial meanings. Over decades, military juntas throughout South and Central America (often supported by the US) have brutally restricted freedom of movement and speech and caused whole segments of their populations to "disappear." Gabara shows how many Latin American artists since the late 1950s have strategically positioned their art as "fictions" in response to the social death and unspeakable violence that undergirds their experience. By "fictions," Gabara means a kind of art that encourages a beholder or participant to create the work's meaning for herself, out of her own experience, thus engaging in fabulation. She brings together artists working across Latin America, in diaspora, and in the US to offer a pathway out of the nationalistic frameworks that generally attend Latin American studies ("Mexican art," "Brazilian art," etc.) She builds a case regarding nonliterary fictions through nuanced readings of works by many artists, from famous ones such as Lygia Clark, Hélio Oiticica, and Francis Alÿs to emerging artists Abraham Cruzvillegas, Amalia Pica, and Chemi Rosado-Seijo, to Latinx artists such as Asco, Raphael Montañez Ortiz, and Ruben Ortiz Torres, engaging work within the political frameworks of Brazil, Mexico, Argentina, Chile, Colombia, Cuba, Puerto Rico, and the US"--
Making a vital contribution to the understanding of Latin American modernism, Esther Gabara rethinks the role of photography in the Brazilian and Mexican avant-garde movements of the 1920s and 1930s. During these decades, intellectuals in Mexico and Brazil were deeply engaged with photography. Authors who are now canonical figures in the two countries’ literary traditions looked at modern life through the camera in a variety of ways. Mário de Andrade, known as the “pope” of Brazilian modernism, took and collected hundreds of photographs. Salvador Novo, a major Mexican writer, meditated on the medium’s aesthetic potential as “the prodigal daughter of the fine arts.” Intellectuals acted as tourists and ethnographers, and their images and texts circulated in popular mass media, sharing the page with photographs of the New Woman. In this richly illustrated study, Gabara introduces the concept of a modernist “ethos” to illuminate the intertwining of aesthetic innovation and ethical concerns in the work of leading Brazilian and Mexican literary figures, who were also photographers, art critics, and contributors to illustrated magazines during the 1920s and 1930s. Gabara argues that Brazilian and Mexican modernists deliberately made photography err: they made this privileged medium of modern representation simultaneously wander and work against its apparent perfection. They flouted the conventions of mainstream modernism so that their aesthetics registered an ethical dimension. Their photographic modernism strayed, dragging along the baggage of modernity lived in a postcolonial site. Through their “errant modernism,” avant-garde writers and photographers critiqued the colonial history of Latin America and its twentieth-century formations.
Published by the Ruth Chandler Williamson Gallery, Scripps College in association with Getty Publications This richly illustrated exhibition catalogue features photographs by three Mexican women, each representing a different generation, who have explored and stretched notions of Mexican identity in works that range from the documentary to the poetic. Revolution and Ritual looks first at the images of Sara Castrejón (1888–1962), the woman photographer who most thoroughly captured the Mexican Revolution. The work of photographic luminary Graciela Iturbide (born 1942) sheds light on Mexico’s indigenous cultures. Finally, the self-portraits of Tatiana Parcero (born 1967) splice images of her body with cosmological maps and Aztec codices, echoing Mexico’s layered and contested history. By bringing their work into conversation, Revolution and Ritual invites readers to consider how Mexican photography has been transformed over the past century.
Making a vital contribution to the understanding of Latin American modernism, Esther Gabara rethinks the role of photography in the Brazilian and Mexican avant-garde movements of the 1920s and 1930s. During these decades, intellectuals in Mexico and Brazil were deeply engaged with photography. Authors who are now canonical figures in the two countries’ literary traditions looked at modern life through the camera in a variety of ways. Mário de Andrade, known as the “pope” of Brazilian modernism, took and collected hundreds of photographs. Salvador Novo, a major Mexican writer, meditated on the medium’s aesthetic potential as “the prodigal daughter of the fine arts.” Intellectuals acted as tourists and ethnographers, and their images and texts circulated in popular mass media, sharing the page with photographs of the New Woman. In this richly illustrated study, Gabara introduces the concept of a modernist “ethos” to illuminate the intertwining of aesthetic innovation and ethical concerns in the work of leading Brazilian and Mexican literary figures, who were also photographers, art critics, and contributors to illustrated magazines during the 1920s and 1930s. Gabara argues that Brazilian and Mexican modernists deliberately made photography err: they made this privileged medium of modern representation simultaneously wander and work against its apparent perfection. They flouted the conventions of mainstream modernism so that their aesthetics registered an ethical dimension. Their photographic modernism strayed, dragging along the baggage of modernity lived in a postcolonial site. Through their “errant modernism,” avant-garde writers and photographers critiqued the colonial history of Latin America and its twentieth-century formations.
One of the most important initiatives that ultimately transformed artistic practice in Mexico was the Salón Independiente. This event yielded the possibility of group organization that would both generate collective, experimental projects and strengthen resistance against the established order. To commemorate the 50th anniversary of the 1968 student movement, we present Un arte sin tutela: Salón Independiente en México 1968-1971 (Art without Guardinaship: The Salón Independiente in Mexico, 1968-1971), curated by Pilar García. Drawn from research into various archives, it seeks to present a historiographical account that documents and reconstructs the three exhibitions organized by the Salón Independiente between 1968 and 1971, as a key moment of artistic transformation in Mexico. The Salón Independiente united artists with both aesthetically and politically heterogeneous positions under an overarching proposal that, in distancing themselves from institutions and the commercial gallery circuit, connected new artistic vocabularies, explored non-traditional platforms, and offered new alternatives to the consumption of art. Its membersœ interest in erasing disciplinary boundaries, as well as in bringing art into other spaces, allowed them to experiment with under-examined spheres like fashion and film. The urge to create ephemeral, collaborative art ultimately influenced Mexicoœs artistic history as an instigator of dialogues with earlier experiences, and as a group that, even in its brief lifespan, successfully generated aesthetic and political radicalism amid social transformation. The key actors on this changing stage included Gilberto Aceves Navarro, Rafael Canogar, Lilia Carrillo, Arnaldo Coen, José Luis Cuevas, Felipe Ehrenberg, Helen Escobedo, Manuel Felguérez, Fernando García Ponce, Alberto Gironella, Alan Glass, Hersúa, Francisco Icaza, Myra Landau, Brian Nissen, Marta Palau, Tomás Parra, Ricardo Regazzoni, Ricardo Rocha, Vicente Rojo, Kazuya Sakai, Antonio Segui, Fernando de Szyslo, Yutaka Toyota, and Roger von Gunten. The first Salón Independiente opened its doors in the Centro Cultural Isidro Fabela in October 1968, in response to the discord produced by the Instituto Nacional de Bellas Artesœs call for submissions to the Exposición Solar. This exhibition was organized as part of the cultural activities associated with the XIX Olympics and within the context of repression afflicting the student movement. In 1969 and 1970, the second and third gatherings of the Salón Independiente were held in the UNAMœs Museo Universitario de Ciencias y Arte (MUCA); from that moment on, its political dissidence was formalized. In 1970, for budgetary reasons, the third Salón used paper and cardboard as its working materials, and the works of artfleeting and experimental in naturewere produced in situ. This final exhibition was presented in the cities of Toluca and Guadalajara.
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