Afriques Capitales: Vers le Cap de Bonne-Espérance / Capital Africas: Towards the Cape of Good Hope

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Exhibition view of the metalwork installation “Forgotten’s Tears” (2013), by the Congolese sculptor Freddy Tsimba (b. Kinshasa, DRC, 1967). Photo: Carol Dixon

During mid-August 2017 I was very pleased to visit the Gare Saint Sauveur in Lille to view curator Simon Njami’s thought-provoking exhibition of photographs, paintings, films, sculptures and architectural installations by 30 contemporary visual artists from continental Africa and the African diasporas. This spectacular and wide-ranging group show – Afriques Capitales: Vers le Cap de Bonne-Espérance [Capital Africas: Towards the Cape of Good Hope] (Gare Saint Sauveur, Lille, France, 6th April – 3rd September, 2017) – was conceptualised and presented as the second chapter (or, ‘Episode Two’) of a curatorial project that began at the Grande Halle de la Villette in east Paris, and was later transposed and repurposed to fit this alternative setting of a disused freight goods railway terminal on the outskirts of Lille.

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The introductory information panel for the exhibition Afriques Capitales [Capital Africas], curated by Simon Njami, displayed at the entrance to Gare Saint Sauveur in Lille. Photo: Carol Dixon (August 2017)
At its heart, Afriques Capitales presented a series of inter-connected art-political, historical and geographical narratives about the push and pull of migration, the precariousness of trans-national journey-making, and people’s hopes, fears, aspirations and challenges as they strive to secure a better existence and improved life chances for themselves and their loved ones as a result of moving to different locations – and, potentially also, alternative environments assumed to provide increased safety, security, sanctuary and/or new opportunities.

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Detail from the architectural installation “I am Free” (2012), by Egyptian artist Moataz Nasr. Photo: Carol Dixon.

Since first becoming aware of Simon Njami’s writing and critical analysis of modern and contemporary African art, his editorship of the celebrated art magazine Revue Noire, and his extensive international curatorial practice over the past two decades, I have subsequently followed his progress with keen interest – making regular visits to different exhibition spaces and institutional settings to immerse myself in the stories and assemblages he and his contributing artists generate to provoke new discussions and dialogues about aspects of the universal human condition. All these observations and experiences are, of course, considered and refracted through the complex prism (or ‘optic‘) of colonialism, and its enduring legacies in the present day – reflected upon at the site of the individual (as regards my personal, affective/emotional responses to each artwork); at the level of the nation-state; as a trans-continental conversation between Europe as the site of display, and Africa (including its diasporas) as the creative locus and originating point of departure for these featured exhibits; and also in terms of global discourses about travelling and journey-making to the many elsewheres represented in the featured displays – both near and far; real and imagined.

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“I am Free” (2012), by Egyptian artist Moataz Nasr. Photo: Carol Dixon.

As soon as I walked through the entrance gates at Gare Saint Sauveur and saw the large-scale architectural structure of Egyptian artist Moataz Nasr’s  installation, “I am Free” (2012), I knew I was entering a creative space where the curator had encouraged all the participating visual artists to be bold and expressive on a monumental scale: in other words, giving all the artists and collectives complete licence to think creatively without limits and, in turn, exhort and inspire visiting audiences walking through the exhibition space to respond in kind. In consequence, I required no prompting to run to the top of the temporary staircase erected at both ends of the white-walled, Minaret-like construction to stand on its central platform with my arms outstretched, enacting the declarative statement “I’m Free!” In doing so,  I was also able to imagine that I had become one with the vast, black painted bird’s wings, beautifully and fluidly drawn at either side of the neon lighting, and taken flight into a different realm.

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Calao (2016), by the Malian textile sculptor Abdoulaye Konaté. The Calao represents a mythical and protective bird that, within the Bambara cultural and spiritual traditions of the past, is believed to carry dead souls to the afterlife. Photo: Carol Dixon.

Continue reading Afriques Capitales: Vers le Cap de Bonne-Espérance / Capital Africas: Towards the Cape of Good Hope

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Afriques Capitales/Capital Africas: A Barthesian multiplicity of cities presented at La Villette in Paris

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An exterior view of the venue for Episode 1 of “Afriques Capitales/Capital Africas,” exhibited at the Grande Halle de la Villette in Paris, 23 March – 28 May 2017. Photo: Carol Dixon.

The curatorial challenge Simon Njami set for himself when conceptualizing the exhibition “Afriques Capitales“[“Capital Africas”] was to provide a discursive, dialogical space where contemporary visual artists from continental Africa and the wider global African diaspora(s) could come together to “invent the city of all cities: a city that belongs to no one but in which everyone can find their own personal bearings” (Njami, 2017: 19).

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“The Minaret” (2012) by Egyptian artist and arts activist Moataz Nasr. This illuminated sculptural installation was displayed on the ground floor of the Grande Halle de la Villette as part of the exhibition “Afriques Capitales” (2017). Photo: Carol Dixon.

The results of this creative, cross-cultural and pluralist dialogue manifested in the form of  a large-scale, international group show of contemporary visual art presented in two episodes (or “chapters”) across expansive exhibition spaces in Paris and Lille:

  1. The first phase (or “Chapter 1”) comprised more than 100 works by 50 artists at the Grande Halle de la Villette in Paris – sub-themed “Afriques Capitales, Métropolis: C’est beau une ville la nuit” and  “Intermezzo: un projet stéréophonique, ” 23 March – 28 May 2017 (discussed in further detail, below).
  2. The second episode (or “Chapter 2”) – titled, “Afriques Capitales: Vers le Cap de Bonne-Espérance” / “Capital Africas: From Lille to the Cape of Good Hope” – displayed work by a further 20 artists, combined with additional works by 12 of the same participants from the Paris strand of the exhibition, presented at the Gare Saint Sauveur in Lille (discussed and illustrated online at: http://www.lille3000.eu/gare-saint-sauveur/2017/), 6 April – 3 September 2017.
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Detail from the vivid red wall hanging “Alep” (2016) by Malian textile sculptor and painter Abdoulaye Konaté, displayed at La Villette as part of the exhibition “Afriques Capitales” (2017).

“Referring to Raymond Queneau’s 100,000 billion poems, Roland Barthes reminds us of that essential truth: there is never one city, but always several cities in one – a multiplicity of possible combinations.

[“Roland Barthes, en évoquant les 100 000 milliards de poèmes de Raymond Queneau, nous rappelle cette vérité essentielle: il n’y a jamais une ville, mais des villes.”]

Simon Njami, curator of the exhibition “Afriques Capitales / Capital Africas” (Grande Halle de la Villette, Paris, 2017)

Continue reading Afriques Capitales/Capital Africas: A Barthesian multiplicity of cities presented at La Villette in Paris

The Life and Artworks of Wifredo Lam – a Cuban ‘Passeur’ in Paris

lam-photograph-of-the-artistMy proposal to present a research paper about the life and work of Cuban surrealist artist Wifredo Lam (1902-1982) at the forthcoming 2nd CARISCC Postgraduate Conference on Caribbean In/securities and Creativity (University of Leeds, UK, 8th March 2017) has been accepted. The presentation – titled, “Reading Issues of In/Security and Creativity through the Life and Artworks of Wifredo Lam: a Cuban ‘Passeur’ in Paris” – will form part of a broad conference programme themed around  ‘Reading’ Caribbean In/securities for Creativity. Through this theme my fellow conference contributors and I will seek to examine the links between precariousness and creativity within the context of Caribbean cultural, area and diaspora studies.

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Exhibition view of a sculpture and painting (titled “Umbral” (1950)) by Wifredo Lam, featured in a room devoted to the artist’s works from the Pompidou’s permanent collection. This assemblage was showcased as part of the display “Multiple Modernities, 1905-1970” (2013-2015). Photo: Carol Dixon.

ABSTRACT:

When art scholar Catherine Grenier recently curated the exhibition “Multiple Modernities, 1905-1970”* for the Pompidou in Paris, she made reference to the French term “passeur” [“go-between”] to describe the activities of selected pioneering and influential modernists whose travels and artistic practices throughout the 20th century supported global artistic syncretism and dynamic cultural exchanges across a range of art forms, movements, genres and media. For Grenier, the role of the passeur was an important aspect of ‘thirding’ the Pompidou’s gallery spaces so as to displace and replace false Enlightenment era polarities of Self/Other binarism in favour of more fluid and pluralist ‘both/and also’ exhibiting practices – as advocated by cultural theorists such as Homi K. Bhabha, Gayatri Spivak and Ed Soja.

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Photograph of the Cuban artist Wifredo Lam, taken in the early 1950s

One person celebrated and valorised in this thematic display as an influential passeur of Caribbean heritage – who (in Grenier’s words) “propagated the modern spirit throughout the world” – was the Cuban surrealist artist Wifredo Lam (1902-1982).

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Artists Pablo Picasso and Wifredo Lam, photographed together in 1954.

In this conference presentation, archival documents and past exhibitions detailing the artist’s portfolio of works and his biography will be showcased as the prelude to addressing underlying questions about the extent of Wifredo Lam’s ‘borderless fluidity’ and ‘hybrid identity’ as a passeur ‘of colour’ – negotiating complex spaces and structures normalised as white within avant-garde Europe during the inter-war period. This spatio-temporal survey and mapping of his lived experiences – as an artist deeply influenced by his African, Asian and European ancestry, just as much as his connections to fellow artists in the Surrealist Movement of ‘Jazz Age’ Paris (most notably, Pablo Picasso) – will also serve as the prelude to deeper, critical reflections on the politics of in/security within the observed aesthetic characteristics and narrative interpretations of Lam’s visual poetics by contemporary art critics, scholars and wider publics.

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The Wedding (1947) by Wifredo Lam. Oil paint on canvas, dimensions 216 x 200. The original artwork is part of the collection of the Nationalgalerie, Staatliche Museum, Berlin.

Continue reading The Life and Artworks of Wifredo Lam – a Cuban ‘Passeur’ in Paris

NAMLA (Nader Art Museum Latin America) celebrates Wifredo Lam in New York

Public exhibition from November 11 through November 21 at Gary Nader NY, 24 West 57th Street, New York City. This show will include works from the Nader Art Museum Latin America (NAMLA) as well as Several Prestigious Private Collections Nader Art Museum Latin America and Gary Nader NY are pleased to announce the upcoming exhibition […]

via NAMLA celebrates Wifredo Lam in New York — Repeating Islands

Reflections on a “Festival for the World” and Alpha Diagne’s “Blue House” at the Southbank in London

For the past four years the Southbank Centre in London has hosted an event called “Africa Utopia.” Typically, this diverse programme of talks, marketplace activities, displays, fashion shows and other artistic happenings takes place over the course of a weekend in early autumn and is marketed as one of the Southbank’s “Festivals for the World” series.

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Carol Dixon with musician, writer and graphic designer Natalie Cooper at Africa Utopia 2016

The artistic and strategic collaborations that produce this extensive cultural programme involve a number of key players – most importantly, the event’s co-founders: the Senegalese singer and human rights advocate Baaba Maal; and the Southbank Centre’s artistic director Jude Kelly CBE  – as well as a host of commercial sponsors, media partners and arts organisations contributing to the talks, performances and market place activities.

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Carol Dixon with globally renowned Senegalese singer and human rights advocate Baaba Maal at Africa Utopia 2016

Central to the success of Africa Utopia is its ability to remain topical, informed and up-to-date about artistic and aesthetic innovations emerging from all regions of the continent, as well as from the communities of African diasporans settled all over the world. This is one of the reasons why hosting the event in the heart of an urban metropolis like London is always such an interesting mix of cultural and political fusion, shown through a variety of arts and crafts created by established and emerging designers, photographers, textile artists, creators of African inspired couture and contemporary art installationists.

For me, the highlight of Africa Utopia 2016 was the range of talks and debates – not only in relation to literary, visual and performing arts, but also in terms of how such cultural discourses intersect with the political, economic, environmental and technological concerns affecting people’s daily lives. This year’s panel sessions were programmed by Hannah Pool and curated with a focus on themes such as arts activism, social justice and inclusive practices within the cultural  and creative industries – especially in relation to TV, cinema and online broadcasting platforms.

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Audience members  listening to the debate about activism and social change at Africa Utopia 2016

Continue reading Reflections on a “Festival for the World” and Alpha Diagne’s “Blue House” at the Southbank in London