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ALEJANDRO OTERO

ALEJANDRO OTERO sculpture
ALEJANDRO OTERO sculpture

ALEJANDRO OTERO b.1921, d.1990 VENEZUELA

Created between 1955 and 1960, Alejandro Otero’s color-rhythms are the consummated result of the artist’s explorations in the field of abstraction. Color-rhythm 34 is one of the ninety pieces that form this series, which is subdivided into eighty-four colorrhythms and six color-rhythms in motion. These works stemmed from a dialogue between Otero and the work of Mondrian in 1951. He created the color-rhythms by applying duco using an air gun or paint roller on enlarged rectangular plywood or Plexiglas bases. They are vertical or horizontal, but all of them follow the same pattern: a base structure comprised of regular intervals of dark stripes on a white background, inside which the artist evenly placed a series of geometric and colored planes—generally using primary colors. These geometric planes vary in number, size, shape, and frequency, and, by being inserted between the vertical stripes, activate the composition both in terms of color and rhythm. Hence the name color-rhythms. However, there seems to be something else. Just like in the work of Mondrian, Otero’s color-rhythms give the viewer a glimpse of his philosophical rumination. The structure in the background, with its regular stripes and well-defined contours, achieved through the use of adhesive tape, has a function similar to that of a musical score sheet or the lines in a notebook. It represents a sort of universal, objective, preordained, and immutable order. Meanwhile, the colored planes represent particular and subjective accidents, whose character is essentially expressive. Therefore, each color-rhythms ends up being a different colored song, written on the same musical score sheet. Venezuelan artist Alejandro Otero studied at the Escuela de Artes Plásticas in Caracas and broke through as an artist exhibiting realistic paintings at national salons in the early forties. However, a long stay in Paris (1945-1952) led him away from mimetic representations. A first stage (1946-1948) consisted of a series of variations on static subjects, such as coffeepots and chandeliers, combined with a gestural and colorful lyricism, structured with angular black lines. Exhibited at the Museo de Bellas Artes in Caracas in 1949, the works were controversial, but earned him a prominent place in Venezuela’s progressive movement. Nevertheless, after his return to Paris in 1950, he veered toward a more radical abstractionism. That same year, along with other fellow countrymen living in France, he formed Los Disidentes, a group that attacked Venezuelan artistic conservatism and promoted geometric abstraction. It was during that time that the influence of Piet Mondrian started to emerge, whose work he studied on a trip to the Netherlands in 1951. From then on, all of Otero’s work in the fifties conversed with the work of Mondrian: Líneas de color sobre fondo blanco (1951) and Collages ortogonales (1951-1952), both of which explore the optical and dynamic effects of line and color through the interweaving of paper strips of different colors; the murals and stained glass pieces he created for the project of Ciudad Universitaria de Caracas commissioned by Carlos Raúl Villanueva; and the celebrated color-rhythms he produced between 1955 and 1960 after becoming disappointed with the possibility of effective integration of architects and artists. It was through his color-rhythms that he gained international recognition. With those pieces he was included in the collection of the Museum of Modern Art in 1956, receiving the National Prize for painting at the Salón Nacional Venezolano in 1959, and an honorable mention at that year’s São Paulo Biennale. Between 1960 and 1964, he returned to Paris looking to explore new areas of his work. He experimented with collages, assemblage, and found objects. In the seventies, he began creating public outdoor sculptures in Latin America, the United States, and Europe. In 1971 he obtained a Guggenheim Fellowship and spent a season as a visiting artist at MIT.

Photo: Guillermo Ramos Flamerich

GEOMETRY, COLOR & RHYTHM

GEOMETRY, COLOR & RHYTHM,
GEOMETRY, COLOR & RHYTHM,

MITTE PROJECTS REVEALS “GEOMETRY, COLOR & RHYTHM” EXHIBITION
IN PINECREST

GEOMETRY, COLOR & RHYTHM,
GEOMETRY, COLOR & RHYTHM


New Multidisciplinary Art Show Now on View at MITTE PROJECTS new gallery space in Pinecrest.


MIAMI, FL (January, 2022) – Mitte Projects is pleased to announce the opening of GEOMETRY, COLOR & RHYTHM, a multidisciplinary exhibition featuring a selection of artwork featuring local and international artists. Geometry, Color & Rhythm is a group exhibition showcasing works in an array of alluring mediums. Creased pigmented canvases, reflective metallic surfaces splashed with a rainbow of colors, sharp edged shapes drafted on canvas reminiscing the art that flourished at the end of the Greek Dark Ages, and gestural strokes of paint in larger than life surfaces.
Featured Artists: Derek Hunter, Fernando Cuetara, Hallie Hart, Iliana Scheggia, Johnny Robles, Juan Gerstl, Martin Schoffel, Maritza De Quesada, Ramon Aular, Christopher Pacillo and Patricia Schnall-Gutierrez.
The exhibition marks the inauguration of our new space at 8701 SW 132nd Street in Miami. The exhibition will run through February 14, 2022. To stay up to date on the latest news and happenings, follow Mitte Projects on Instagram @mitteprojects.


ABOUT MITTE PROJECTS
Mitte Projects is a Contemporary art platform dedicated to site specific projects, experimentation, and experiential art. Our mission is to support and cultivate the careers of an international roster of visionary and emerging artists by providing a platform to showcase their work and dedicate to creativity and experimentation. The concept of Mitte Projects was born out of a strive to create exhibitions that will be remembered by exploring and experimenting in unexpected locations with ideas that open our minds to see the world while educating and giving back to communities around the world.

Geometry, Color & Rhythm
Geometry, Color & Rhythm

Statement

A group exhibition showcasing works in an array of alluring mediums. Creased pigmented canvases, reflective metallic surfaces splashed with a rainbow of colors and sharp edged shapes drafted on canvas


CONTACT
Mitte Projects
8701 SW 132nd Street Miami, FL 33176 305.898.9883 | [email protected]

39TH MIAMI FILM FESTIVAL

39TH MIAMI FILM FESTIVAL
39TH MIAMI FILM FESTIVAL

39TH MIAMI FILM FESTIVAL CELEBRATES RETURN OF KNIGHT HEROES 

WITH NEW IF/THEN SHORTS PARTNERSHIP 

IN SUPPORT OF SOUTH FLORIDA FILMMAKERS

Local filmmakers encouraged to submit their ideas for the

Short Documentary Development Funding & Consultation program from Jan. 10-24, 2022

MIAMI (January 6, 2022) – Announcing a new direction for its popular Knight Heroes program, Miami-Dade College’s acclaimed 39th annual Miami Film Festival is proud to launch a new partnership with Field of Vision’s IF/Then Shorts initiative, a fund and mentorship program for short documentary filmmakers. This inaugural collaboration will provide grants and direct mentorship to eight local filmmakers, along with a major panel focused on both narrative and documentary short-form series development that will be open to the entire community. The deadline to submit applications is 11:59 p.m. on Monday, Jan. 24, 2022.

“Since its inception in 2019, Miami Film Festival’s Knight Heroes program has inspired confidence in South Florida film creatives to find personal paths to realize their own cinematic visions,” said Jaie Laplante, Miami Film Festival’s executive director & co-director of programming. “With the support of Knight Foundation, we are thrilled to take this program to a new place of resonance by collaborating with the celebrated experts at IF/Then Shorts.”

Now in its fourth edition, Knight Heroes is funded by the John S. and James L. Knight Foundation, where bright and bold filmmakers share their insights, observations, and advice about their creative paths and future outlooks through conversations about their own creative heroes. Last year’s edition featured filmmaker Radha Blank (The Forty-Year Version) with her inspiration Gina Prince-Bythewood (Beyond the LightsThe Old Guard) and filmmaker/actress Amy Seimetz (She Dies Tomorrow) accompanied by producer Adele Romanski (MoonlightNever Really Sometimes Always).  

The 2022 Knight Heroes program consists of two parts:

●      Open Call for Short Documentary Development Funding & Consultation program applications – South Florida filmmakers are invited to submit their short documentary project ideas for development funding and expert consultation on a wide range of topics at miamifilmfestival.com/knightheroes2022. IF/Then Shorts Co-Directors Caitlin Mae Burke and Merrill Sterritt will select eight filmmaker projects to receive a development grant of $500 each from the Knight Heroes program. The winners will be announced in mid-February. Additionally, each filmmaker will receive a one-hour consultation with a distinguished expert in the field on industry tropics tailored to their specific areas of interest. 

This program is open to filmmakers living and working in the South Florida counties of Miami-Dade, Broward, Palm Beach and Monroe. Online applications open at 10am on Monday, Jan. 10 and close at 11:59 pm on Monday, Jan. 24, 2022. For more information on how to apply, visit miamifilmfestival.com/knightheroes2022.

●      “Scaling a Short Film into a Short Form Series” Festival Panel – On Saturday, Mar. 5 at the JW Marriott Marquis Hotel in Downtown Miami, Miami Film Festival will host a public 120-minute panel that is open to the entire South Florida film community. The theme of the panel is “Scaling a Short Film into a Short Form Series” with panelists to discuss their expertise in development, acquisition/streaming and short film or short form series filmmaking. Panelists will share what they look for in series pitches (scripted and non-fiction), how they program standalone shorts for their platforms and answer questions from the audience. A happy hour event for filmmakers and registered guests of the Miami Film Festival 2022 will follow. COVID safety protocols in accordance with CDC and Miami-Dade County guidelines for event gatherings will apply and be enforced.

“We’re so grateful that the Miami Film Festival and Knight Foundation recognize the value in supporting regional documentary shorts,” said Merrill Sterritt, Co-Director of IF/Then Shorts. “The Knight Heroes program has created an exciting opportunity for IF/Then Shorts to deepen our longstanding work in the South by connecting with and supporting South Florida filmmakers. As we further our commitment to regional and community-inspired filmmaking, we can’t wait to hear what stories these filmmakers want to tell and how we can be helpful collaborators.”

The 10-day Miami Film Festival is scheduled to take place March 4-13, 2022. For updates, visit miamifilmfestival.com and follow @MiamiFilmFestival on Facebook, @MiamiFilm on Instagram and @MiamiFilmFest on Twitter. #MiamiFF

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About Miami Dade College’s Miami Film Festival   

      Miami Film Festival is an international film event that serves as a major film showcase for world cinema. Considered the preeminent film festival for highlighting Ibero-American cinema in the U.S, Miami Film Festival has become renowned for championing films made by the South Florida community, first-time feature filmmakers, and International Feature Film submissions to the Academy Awards. The annual Festival, produced and presented by Miami Dade College, attracts more than 60,000 audience members and more than 400 filmmakers, producers, talent, and industry professionals. Since 1984, the Festival has screened over 2,500 films from more than 75 countries and given out more than $2 million USD in cash awards to filmmakers and distributors. Miami Film Festival is the oldest major festival housed in a university or college and also operates a year-round art cinema, Tower Theater Miami and Miami Film Festival GEMS in November. For more information, visit miamifilmfestival.com or call 305-237-FILM (3456). 

About the John S. and James L. Knight Foundation


Knight Foundation is a national foundation with strong local roots. We invest in journalism, in the arts, and in the success of cities where brothers John S. and James L. Knight once published newspapers. Our goal is to foster informed and engaged communities, which we believe are essential for a healthy democracy. For more information, visit knightfoundation.org.

About IF/Then Shorts

Launched in 2017 with support from the John D. and Catherine T. MacArthur Foundation, IF/Then Shorts is a fund and mentorship program at Field of Vision that supports storytellers in breaking barriers to access, exposure, and sustainability in both documentary film and the larger media ecosystem. A program of Field of Vision at First Look Institute, IF/Then works with creators who experience inequity based on factors such as race, gender, class, sexuality, ability, ethnicity, age, citizenship, and/or geography. Since its founding, IF/Then has supported 65+ U.S. and international short documentary films, many of which have achieved prestigious festival premieres, awards, and extensive media broadcasts on The New York Times Op-Docs, Al Jazeera English, PBS Reel South, POV Shorts, Cathay Pacific Airlines, Netflix, and more. In addition to founding support from the MacArthur Foundation, IF/Then is supported by The Redford Center, Kalliopeia Foundation, and Hulu, and has partnered with a diverse network of philanthropic funders and distribution partners including the Surdna Foundation, National Endowment for the Arts, ESPN Films, RYOT Films, and others. 

About First Look Institute

First Look Institute (FLI) is committed to fearless reporting, bold storytelling, and speaking truth to power: essential elements of a healthy democracy and vibrant culture. Since its founding in 2013, FLI has spared no effort to create a more informed, engaged, and responsive public. We expose injustice, invest in diverse and innovative filmmakers and journalists, and defend those who cannot defend themselves. FLI is home to The Intercept, producing fearless, adversarial journalism that holds authority accountable; Field of Vision, a filmmaker-driven documentary unit that pushes the boundaries of nonfiction filmmaking; and Press Freedom Defense Fund, which assists journalists and whistleblowers who challenge press freedom restrictions, providing them with financial and legal support wherever a substantial public interest is at stake. First Look Institute is a 501(c)(3) nonprofit organization.

ARTISTA PLÁSTICO ECUATORIANO EDDIE MOSLER

EDDIE MOSLER
EDDIE MOSLER

EL ARTISTA PLÁSTICO ECUATORIANO EDDIE MOSLER LE REGALARÁ UNA PIRÁMIDE ÁURICA A CADA PAÍS  

Busca conectar la frecuencia áurica a todo el planeta y ayudar en la sanación integral de sus habitantes



Miami, FL. 9 de enero de 2022. Eddie Mosler, artista plástico ecuatoriano de reconocida trayectoria, ha manifestado el deseo de regalarle una pirámide áurica a cada nación para conectar la frecuencia áurica a todo el planeta por medio de la pirámide verde de sanación, conexión y verdad; “ésta pirámide es la que conecta el plano terrenal con el plano astral de luz”, expresó.

Mosler explicó que al hablar de beneficios, aparte del antes mencionado, el hecho de tener una pirámide áurica verde constituye un registro astral para el país. “Ayuda en la sanación integral y permite a la población incorporar esa vibración autorizada de sanación astral, obteniendo mejoría tanto física como energética, lo cual se refleja en el bienestar y evolución del país”, agregó.

“La pirámide representa una trilogía en la cual están presentes la conexión (arriba), el origen (izquierda) y la creación (derecha), donde su punta superior nos enseña el camino a la evolución; por lo tanto, conecta directamente con  el astral de luz, siempre a lo más elevado. Las pirámides áuricas verdes son un portal hacia la sanación porque el diseño está autorizado por el espíritu del oro y está disponible para toda la humanidad sin ningún tipo de restricción”, argumentó Mosler.

El artista explicó que la clasificación cromática de las pirámides es de nueve colores áuricos, azul, amarillo, rosado, blanco, verde, naranja, violeta, plateado y dorado; cada pirámide ofrece una propiedad diferente como protección, abundancia, paz, sabiduría y amor, entre otras.

 La Pirámide Áurica Verde, representa conexión, salud y verdad; atrae transparencia, honestidad y certeza, permitiendo al  país  desarrollarse  con  un enfoque en lo correcto, creando para todos estructuras de evolución siempre enfocadas en la luz. El verde es el quinto color en la clasificación de las pirámides; al ser la pirámide que permite la conexión con la frecuencia áurica es la más importante, por lo tanto debe ser la primera en  ser adquirida por el país.

“Mi inspiración definitivamente es la sanación del planeta. Las pirámides áuricas son un portal directo hacia la sanación del ser y la conexión con la frecuencia áurica. Para su diseño me conecto con el plano astral de ese país lo cual me permite trabajar potencializando sus cualidades y ayudando en sus necesidades en este ámbito específico”, manifestó Mosler.

El resultado esperado es que cada país tenga la pirámide verde para dar inicio a la incorporación de la frecuencia áurica y así expandir la sanación. Mientras más países tengan la pirámide áurica verde se acelerará la conexión con la frecuencia áurica en todo el planeta. La frecuencia áurica es el movimiento de los nueve colores  bajo  la  autorización  del  espíritu  del  oro  para  la expansión de la conciencia y para la evolución de toda la humanidad.

“Todas las obras que realizo dentro de la estructura de las pirámides áuricas pertenecen a la colección que posee el mismo nombre. El 27 de septiembre de 2020 realicé el lanzamiento de la colección “Pirámides Áuricas” en una Ceremonia de Oro por la sanación Mundial, evento realizado en el Monumento de la Mitad del Mundo en Ecuador para todo  el  planeta; allí  di  a  conocer  las  propiedades  y  los  beneficios  de  las  pirámides  en  los procesos de sanación y conexión con el universo”, comentó.

Para  que  una  nación  obtenga  la  pirámide  lo  importante  es  que  sea  solicitada  por  un  representante  del gobierno de cada país. Las pirámides serán entregadas según el orden de solicitud de los países. Finalmente, Mosler expresó que su mensaje para la humanidad es que siempre esté conectada con la luz y con el eterno presente, que expandamos esa luz en el planeta tierra para que se incorpore la frecuencia áurica y retorne la sanación en todos y cada uno de sus habitantes.

Para más información visite: https://www.eddiemosler.com

https://fb.watch/a0ko_8l9SW/

Sigue a @eddiemosler

Constructivismo

Swastika-10
Swastika-10

Constructivismo

“ART FOR ALL 2022” BENEFIT AND ART EXHIBITION.

Constructivismo Rafael-Montilla-Swastika-6
Constructivismo Rafael-Montilla-Swastika-6

THE BOX GALLERY KICKS OFF THE NEW YEAR WITH “ART FOR ALL 2022” BENEFIT AND ART EXHIBITION.



“Art For All 2022” Benefit and ExhibitionJanuary 8, 2022, 7-10 PMRSVP
The Box Gallery
811 Belvedere Road
West Palm Beach, Florida 33405
www.TheBoxGallery.Info

Contact:
[email protected]
786-521-1199

Palm Beach County ( December 9, 2021 )- The Box Gallery will be kicking off the New Year with the “Art For All 2022” a benefit and art exhibition co-hosted by Portada Florida Magazine .The immersive and captivating art experience opens with a reception on January 8, 2022 from 7-10 p.m. and continues through January 23, 2022. Art For All 2022 will benefit Art Synergy and Forz Stefano Charitable Foundation.

The exhibition includes paintings, performances, installations and photography by some of the best and most illustrious artists of South Florida including works by artists: Juan Bernal, Rolando Chang Barrero, Giannina Coppiano Dwin, Ignatius, Mai Yap, MANO, Rafael Montilla, Oscar Rojas and others.

The reception which is sponsored by Etiqueta Excellence who will feature and memorable and exciting presentation and crowning of this years Ms. Portada Kari Voz. Other sponsors include: Don Ramon Restaurant, Egoavil Law, Kreative Makeovers Decorations, Ximenez Engineering and The Charcuterie Beach.

Artist spotlight of the nine highly recognized and influential artists that will be showcased at the
“Art For All” exhibition:

Swastika 6, Rafael Montilla

Rafael Montilla is a contemporary Artist, born in Caracas Venezuela. Study at the Cristóbal Rojas Technical School of Visual Arts, School Taller Arte Fuego Cándido Millán Caracas. Tomas Regalado, Mayor of the City of Miami proclaimed August 19, 2016 as Rafael Montilla Visual Artist Day. Honors and awards include: Artwork “Big Bang Mirror” was selected to be exhibited at the Tijuana Triennial: I. Pictoric International from October 2021 to February 2022 at CECUT, Tijuana Museum; Artwork “Big Bang” Proposal on the street was selected to be published in the online thematic magazine of the National Institute of Fine Arts of Mexico, # 44, 2019., the edition dedicated to urban art and an Honorable Mention 2019, Broward Art Guild, Judge: Brooke Trace, Gerard Delaney: Executive Director, Broward Art Guild.

Royale (Debutante Series) by Rolando Chang Barrero

Rolando Chang Barrero (1962), Cuban American artist and graduate of the School of the Art Institute of Chicago 1990 where he was awarded a Reyerson Fellowship. Currently resides in West Palm Beach, Florida He has recently awarded The Cultural Council of Palm Beach Muse Award for Outstanding Cultural Leadership and The Raizes Award- Outstanding Leadership. Rolando has been recognized as Best Artist in Palm Beach by SFGN for numerous years. He is a recipient of Congressional Letter of Commendation for Arts Programming. Recent invitational engagements include: The Ringling Museum and The Norton Museum of Art.

Juan Bernal

Juan Bernal, Colombia architect, painter, and photographer has over 40 years of experience in architectural and interior design. Bernal been showing his artistic work in both individual and collective shows around the world. His work can be found across several museums, important collections and galleries on a rotating basis throughout the year.

Mar Nocturno by Giannina Coppiano Dwin

Giannina Coppiano Dwin lives and works in South Florida. She has been the recipient of grants and awards such as the prestigious South Florida Cultural Consortium Fellowship for Visual and Media Artists funded in part by the National Endowment for the Art, the Women in the Visual Arts Award; as well as, several sponsorships and grants including research in Spain and Brazil. Her work has been included in national and international exhibitions as part of solo and group shows. Some of her more notable exhibitions include solo installations at the Fundacion Valdes-Salas in Asturias, Spain, Project Space in The Art and Culture Center in Hollywood, the contemporary wing of the Museo Municipal de Guayaquil, Ecuador; Ornare, Miami, as a collateral event during Art Basel; the Coral Springs Museum of Art, Coral Springs; Illegal Gallery, Florence, Italy. Giannina works on installations, sculpture, ceramics, photography, and performance.


Ignatius

Ignatius, is a Spanish painter from Madrid, he sees his paintings as a means of expressive communication, and with each piece he paints to break the monotony of the two-dimensional world. Ignatius grew up in Madrid under his mathematician father who was also a painter. As a young boy his father introduced him to Spanish Informalism or Abstract Expressionism and, since then Ignatius has thought of and seen art in this way. Ignatius’ artwork reveals this hidden, yet palpable network of radiation; a fascinating landscape of gamma rays, visible light, radio and ultraviolet waves, x-rays, microwaves, and infrared waves. His belief is that only colors are able to reveal all these different shapes to the human eye. Without colors, the world would look like a huge “sand storm” in the middle of the desert. The underlying axiom of his oeuvre is that separation is a mere illusion and we are all part of the same whole. In this age of “Internet dictatorship,” when reality has been replaced by images, Ignatius’ three-dimensional paintings offer an all-round immersive experience for the viewer. His work is not a mere representation of reality, it is reality itself.

Anecdote of an Inquisitive Mind by Mai Yap

Mai Yap was born in the Republic of Panama of Chinese parents, MaiYap has been able to magically blend East and West on canvas. Within the walls of her parent’s home, she was immersed in the beauty, balance and perfection of millennial traditions passed on from one generation to another. Once outside these walls, her senses were overcome by the amazing colors, sounds and energy of the Tropics. Panama provided a bustling backdrop of exciting people, places, and music. Most importantly, its natural surroundings provided the perfect artistic inspiration to imagine and create her magnificent flowers and unique landscapes. It also gave her the courage to voice her concerns and fears about our planet’s welfare through her powerful environmental abstracts.

El Abanico(Homage to Cundo Bermudez) by MANO

MANO, Cuban-born artist. MANO\”s Faces dominate his distinctive style and the use of mixed media, through his work, MANO often explores the search for identity that forms part of the immigrant experience. When talking about his work MANO says, “I like to incorporate elements of collage both as a technique and as a metaphor, referencing the hybridization of culture as well as self-identity. My interest is rooted in my own experience through Operation Pedro Pan. Through my work I seek to engage viewers in a conversation that focuses on an American experience that is shared by so many whether our own personal story or the shared similarities of our ancestors experience.”
  MANO has been featured in art fairs, festivals and museum exhibits throughout the United States most recently at the American Museum of the Cuban Diaspora, Coral Gables Museum, Coral Springs Art Museum and History Miami Museum; his work can be found in private and corporate collections, such as St. Thomas University, the City of Surfside and most notably, MANO’s sculpture, Total Peace forms part in Zoo Miami’s permanent public art collection.

Jupiter Lighthouse by Oscar Rojas

Oscar Rojas, Venezuela. Rojas is highly recognized and accomplishes portrait and landscape painter. Rojas works primarily in the private sector on commission for notable patrons.

ERNESTO BRIEL: PIONEERING OP ART

ERNESTO BRIEL
ERNESTO BRIEL

ERNESTO BRIEL: PIONEERING OP ART

By Mark Westall

Opened this November in Gallery Two of S|2 is a great exhibition of Cuban artist Ernesto Briel’s works from the sixties and seventies. Born in 1943, Ernesto Briel found inspiration in Optical Art amidst the constraints and limitations of his native country following the Cuban revolution. Facing both the isolation imposed by the US cultural embargo of the sixties, and the relentless persecution by the Castro regime against homosexuality during the early seventies, Briel found motivation in these challenges that would nurture his prolific artistic life.

He was instrumental in the circulation of geometric abstraction in Cuba at this time. Many of his artworks that are included in this exhibition were printed in Signos; a national magazine published in a conscious effort to prevent cultural isolation. Briel left Cuba through the Mariel boatlift in 1980 and continued his practice in New York, receiving the Cintas Foundation fellowship award in 1988-1989 and exhibiting in a number of solo and group shows. These exhibitions included the now historically relevant Duo Geo show in 1992, which featured Briel’s work alongside his friend and fellow Cuban artist, Carmen Herrera. Briel died of AIDS-related complications in 1992. His legacy lives through the myriad of challenges he overcame and his commitment to his artistic practice, especially the international language of Op Art, as a means to transcend cultural boundaries.

Ernesto Briel 24th November – 26th January 2018 S|2 gallery www.sothebys.com/s2

About The Artist
Born in Guanabacoa, Cuba in 1943, Ernesto Briel was instrumental in the circulation of geometric abstraction in Cuba during the 1960s and 1970s. The artist, whose work is currently on display at S|2 London, found inspiration in Optical art amidst the constraints and limitations of his native country in the two decades following the triumph of the Cuban revolution.

From an early age Briel took to representing things he saw around him on paper and became initially inspired by images of modern art he discovered within books and magazines. Rather than simply representing what he saw, he slowly began to reinterpret objects that inspired him through a geometric lens.
In 1961, Briel entered the Academy of San Alejandro in Havana, but discovered that the art school’s politics were completely opposed to the modern tendencies that had inspired him to attend in the first place. Briel had to fight hard for his more modern approach to be acceptanced in the confines of the school and experienced a considerable amount of rejection directed towards his work. Whilst studying at the Academy of San Alejandro, Briel was employed as an actor at the National Theatre of Guiñol, one of the most avant-garde theatres in Cuba’s history.

Briel would later reflect on these two experiences as complete opposites, having attended art school due to his passion for painting, whereas his involvement in the theatre was in order to earn a living. However, the young artists’ attendance at the theatre allowed him to become well known within Cuba’s artistic and theatrical circles.
In 1966, Briel’s work was shown alongside Cuban artist Mario Carreño Morales in his first exhibition, entitled Morales y Briel. Dibujos OP y POP at the Galiano Gallery in Havana. The exhibition set about exploring optical illusions in his practice. It gained acclaim and a wider reach following an article published in the centrefold of the Sunday edition of Cuba’s El Mundo newspaper and shortly after the exhibition his work was reproduced in Islas Magazine, a publication with an international scope. Many of Briel’s artworks, several of which are included in the current S|2 exhibition, were also printed in Signos; a national magazine published from the late 1960s into the 1970s in a conscious effort to prevent cultural isolation.

In 1978, whilst completing a design course at the National School of Design in Havana, Briel became part of a short-lived art group known as the Grupo Cubano de Arte Óptico (The Cuban Group of Op Art). The artist would continue to exhibit his work, in the early months of 1980, he showed his recent work at the vestibule of CMQ (also known as Radiocentro), Havana’s premier TV station. The exhibition further explored the relationship between the kinetic and the optical in art, including an array of drawings, paintings and three-dimensional works.

Whilst working as an actor Briel was given the opportunity to tour Europe with the theatre, but on his return to Cuba he was confronted with a country of increasing totalitarianism. In 1980 the artist made the decision to leave Cuba for New York through the now historic Mariel boatlift. In New York, Briel had access to the work of other artists who had similar concerns, such as Bridget Riley and Frank Stella. Most importantly, Briel encountered the work of two other Cuban geometric abstractionists: Carmen Herrera and Waldo Balart. The three artists learnt to appreciate and admire each other’s work, developing a lifelong friendship.

In 1989, Briel was presented with the Cintas Foundation fellowship award and continued to exhibit in a number of solo and group shows in New York. These exhibitions included the now historically relevant Duo Geo show in 1992 at Jadite Galleries in New York City, which featured work by Carmen Herrera and Briel alongside one another. Sadly, the following year Briel died from AIDS related complications, but the artist’s legacy lives through his commitment to his artistic practice, especially the international language of Op Art, as a means to transcend cultural boundaries.

MIAMI FILM FESTIVAL 2022

MIAMI FILM FESTIVAL
MIAMI FILM FESTIVAL

MIAMI FILM FESTIVAL, TOWER THEATER MIAMI PRESENT OSCARS 2022 INTERNATIONAL FEATURE SHORTLIST SCREENING SERIES FROM JAN. 4 – FEB. 7

MDC’s Tower Theater to screen 13 films in the Best International Feature Film category including five Miami premieres prior to the 94th Academy Awards nominations announcement

MIAMI (January 4, 2022) – The countdown to the 94th Academy Awards is on! The Oscars have unveiled a shortlist of 15 finalists for the Best International Feature Film category, out of 93 submissions from countries around the world. From January 4 – February 7, Miami Film Festival and Miami-Dade College’s (MDC) Tower Theater Miami are proud to present an INTERNATIONAL FEATURE SHORTLIST SCREENING SERIES, featuring big screen theatrical opportunities to view 13 of the contenders at the historic theater in Little Havana. Five of the selections are Miami premieres, the public’s first chance to see these great films!

This series adds to the excitement of the previously announced Miami Film Festival-Variety nominee roundtable to be held in March and provides South Floridians with the opportunity to see several of the shortlisted films leading up to the announcement of the Academy Awards nominations on February 8, 2022.

See them all and make your best prediction about which films will receive the five nominations:

Tuesday, Jan 4 – THE WORST PERSON IN THE WORLD (Norway). The opening night of the series is one of the clear frontrunners. Joachim Trier’s film was named Best Foreign Language Film by the New York Film Critics Circle.  (6:50pm start time)

Thursday, Jan 6 – A HERO (Iran). Filmmaker Ashgar Farhadi is already a two-time Oscar winner for these previous films, A SEPARATION and THE SALESMAN.  (6:50pm start time)

Saturday, Jan 8 – HIVE (Kosovo). Miami Premiere! Winner of multiple awards at the 2021 Sundance Film Festival.

Tuesday, Jan 11 – LAMB (Iceland). Starring Noomi Rapace (The Girl With the Dragon Tattoo). 

Thursday, Jan 13 – THE HAND OF GOD (Italy). Paolo Sorrentino’s love letter to his native Naples has an epic sweep. 

Saturday, Jan 15 – DRIVE MY CAR (Japan). Miami Premiere! Ryusuke Hamaguchi’s stunning film is another clear frontrunner for this year’s Oscar. The film has been named Best Picture of the Year by both the New York Film Critics Circle and the Los Angeles Film Critics Association, one of the rare times the two critics groups voted for the same film. (6:00pm start time)

Tuesday, Jan 18 – PRAYERS FOR THE STOLEN (Mexico).

Thursday, Jan 20 – GREAT FREEDOM (Austria).

Saturday, Jan 22 – COMPARTMENT NO. 6 (Finland). Miami Premiere! A moving cinematic experience. Winner of the Grand Jury Prize at the 2021 Cannes Film Festival. 

Tuesday, Jan 25 – LUNANA: A YAK IN THE CLASSROOM (Bhutan). Miami Premiere! This beloved feel-good film marks Bhutan’s first-ever appearance on the Oscar shortlist. 

Thursday, Jan 27 – PLAYGROUND (Belgium). Miami Premiere! In French with English subtitles, presented by TV5 Monde. 

Saturday, Jan 29 – I’M YOUR MAN (Germany).

Tuesday, Feb 1 – FLEE (Denmark). Another major frontrunner. An Audience Award runner-up at the recent Miami Film Festival GEMS, and winner of major prizes from Sundance, New York Film Critics Circle, Los Angeles Film Critics Association. 

Tickets on sale for all films a minimum of one week prior to their showtime. Tickets range from $12.75 per adult to $5 for members (weekday and weekend pricing vary). MDC’s Tower Theater Miami is located at 1508 SW 8th Street. Visit www.towertheatermiami.com for showtimes and more information. 

About Miami Dade College’s Miami Film Festival                                                      
Miami Film Festival is an international film event that serves as a major film showcase for world cinema. Considered the preeminent film festival for highlighting Ibero-American cinema in the U.S., Miami Film Festival has become renowned for championing films made by the South Florida community, first-time feature filmmakers, and International Feature Film submissions to the Academy Awards. The annual Festival, produced and presented by Miami Dade College, attracts more than 60,000 audience members and more than 400 filmmakers, producers, talent, and industry professionals. Since 1984, the Festival has screened over 2,500 films from more than 75 countries and given out more than $2 million USD in cash awards to filmmakers and distributors. Miami Film Festival is the oldest major festival housed in a university or college and also operates a year-round art cinema, Tower Theater Miami and Miami Film Festival GEMS in November. For more information, visit miamifilmfestival.com or call 305-237-FILM (3456). 

Constructivism ART MOVEMENT

Constructivism Art movement
Constructivism Art movement

Art movement

Constructivism was an artistic and architectural philosophy that originated in Russia beginning in 1913 by Vladimir Tatlin. This was a rejection of the idea of autonomous art. He wanted ‘to construct’ art. The movement was in favour of art as a practice for social purposes. Constructivism had a great effect on modern art movements of the 20th century, influencing major trends such as the Bauhaus and De Stijl movements. Its influence was pervasive, with major effects upon architecture, graphic design, industrial design, theatre, film, dance, fashion and to some extent music.

The term Construction Art was first used as a derisive term by Kazimir Malevich to describe the work of Alexander Rodchenko in 1917. Constructivism first appears as a positive term in Naum Gabo’s Realistic Manifesto of 1920. Aleksei Gan used the word as the title of his book Constructivism, printed in 1922. Constructivism was a post-World War I development of Russian Futurism, and particularly of the ‘counter reliefs’ of Vladimir Tatlin, which had been exhibited in 1915. The term itself would be invented by the sculptors Antoine Pevsner and Naum Gabo, who developed an industrial, angular style of work, while its geometric abstraction owed something to the Suprematism of Kazimir Malevich.

Constructivism as theory and practice was derived largely from a series of debates at INKhUK (Institute of Artistic Culture) in Moscow, from 1920–22. After deposing its first chairman, Wassily Kandinsky, for his ‘mysticism’, The First Working Group of Constructivists (including Liubov Popova, Alexander Vesnin, Rodchenko, Varvara Stepanova, and the theorists Aleksei Gan, Boris Arvatov and Osip Brik) would develop a definition of Constructivism as the combination of faktura: the particular material properties of an object, and tektonika, its spatial presence. Initially the Constructivists worked on three-dimensional constructions as a means of participating in industry: the OBMOKhU (Society of Young Artists) exhibition showed these three dimensional compositions, by Rodchenko, Stepanova, Karl Ioganson and the Stenberg brothers. Later the definition would be extended to designs for two-dimensional works such as books or posters, with montage and factography becoming important concepts.

As much as involving itself in designs for industry, the Constructivists worked on public festivals and street designs for the post-October revolution Bolshevik government. Perhaps the most famous of these was in Vitebsk, where Malevich’s UNOVIS Group painted propaganda plaques and buildings (the best known being El Lissitzky’s poster Beat the Whites with the Red Wedge (1919)). Inspired by Vladimir Mayakovsky’s declaration ‘the streets our brushes, the squares our palettes’, artists and designers participated in public life during the Civil War. A striking instance was the proposed festival for the Comintern congress in 1921 by Alexander Vesnin and Liubov Popova, which resembled the constructions of the OBMOKhU exhibition as well as their work for the theatre. There was a great deal of overlap during this period between Constructivism and Proletkult, the ideas of which concerning the need to create an entirely new culture struck a chord with the Constructivists. In addition some Constructivists were heavily involved in the ‘ROSTA Windows’, a Bolshevik public information campaign of around 1920. Some of the most famous of these were by the poet-painter Vladimir Mayakovsky and Vladimir Lebedev.

Constructivism Movement Artists

Joaquin Torres Garcia, Spanish, 1874 – 1949 
Aleksandra Ekster, Russian, 1882 – 1949 
Vadym Meller, Ukrainian, 1884 – 1962 
Janos Mattis-Teutsch, Hungarian, 1884 – 1960 
Vladimir Tatlin, Russian, 1885 – 1953 
Ludwig Mies van der Rohe, German, 1886 – 1969 
Lajos Kassak, Hungarian, 1887 – 1967 
Josef Albers, German, 1888 – 1976 
Oskar Schlemmer, German, 1888 – 1943 
Sophie Taeuber-Arp, Swiss, 1889 – 1943 
Lyubov Popova, Russian, 1889 – 1924 
Peter Laszlo Peri, British, 1889 – 1967 
Naum Gabo, Russian, 1890 – 1977, 16
Carl Buchheister, German, 1890 – 1964 
Vytautas Kairiukstis, Lithuanian, 1890 – 1961 
El Lissitzky, Russian, 1890 – 1941 
Erich Buchholz, German, 1891 – 1972 
Alexander Rodchenko, Russian, 1891 – 1956 
Emilio Pettoruti, 1892 – 1971 
Sandor Bortnyik, Hungarian, 1893 – 1976 
Henryk Stazewski, Polish, 1894 – 1988 
Vasyl Yermylov, Ukrainians, 1894 – 1968 
Henryk Berlewi, French, 1894 – 1967 
M. H. Maxy, Jewish, 1895 – 1971 
Anatol Petrytsky, Ukrainian, 1895 – 1964 
Alexander Khvostenko-Khvostov, Russian, 1895 – 1968 
Marcel Janco, Jewish, 1895 – 1984 
Laszlo Moholy-Nagy, Hungarian, 1895 – 1946 
Katarzyna Kobro, Russian, 1898 – 1951 
Anni Albers, American, 1899 – 1994 
Anton Prinner, Hungarian, 1902 – 1983 
Richard Paul Lohse, Swiss, 1902 – 1988 
José Pedro Costigliolo, Uruguayan, 1902 – 1985 
Burgoyne Diller, American, 1906 – 1965 
György Kepes, Hungarian, c.1906 – c.2001 
Petre Otskheli, Georgian, 1907 – 1937 
Edgar Negret, Colombian, 1920 – 2012 
Ramirez Villamizar, Colombian, 1922 – 2004
Mateo Manaure, Venezuela, 1926- 2018

Lo apolíneo y lo dionisíaco

Lo apolíneo y lo dionisíaco
Lo apolíneo y lo dionisíaco

Lo apolíneo y lo dionisíaco en el pensamiento de Nietzsche.

Autor: Rafael Montilla.

Dionisíaco: Propio de la naturaleza atribuida al dios griego Dionisio (dios del vino y de la sensualidad) o relacionado con ella.

Apolíneo.
1. adj. Perteneciente o relativo al dios griego Apolo.
2. adj. Que posee las cualidades de serenidad y elegante equilibrio atribuidas a Apolo, en contraposición al dionisíaco.
3. adj. Dicho de un hombre: Que posee gran perfección corporal.

Este trabajo surge motivado inicialmente a indagar lo referido al pensamiento de Friedrich Nietzsche (1844-1900) en cuanto a lo apolíneo y lo dionisíaco en las manifestaciones artísticas. Para Nietzsche los dos dioses más importantes del panteón griego son Dionisio y Apolo.
Lo apolíneo expresa las formas acabadas y bellas que se presentan en las artes figurativas, mientras que lo dionisiaco se refiere a aquellas basadas en el ritmo y la pasión. A partir de la lectura de varias investigaciones publicadas en las redes, pude componer este breve ensayo desde mi posición de neófito en la materia, pero con gran interés en conocer la personalidad y el legado de este pensador.
Al mencionar a Nietzsche y su influencia en la cultura y las mentes, junto con la vigencia que revisten los debates en torno a su obra, es imposible no sentir motivación por saber algo o mucho de la vida de este hombre incomparable, que vino al mundo en una época en que Alemania y Europa entera se estaban reacomodando a una serie de impactos culturales y sociales. En el caso de Alemania, orientados a convertirlo en un estado moderno, mientras se elevaba el nivel cultural del pueblo. Y, aunque al principio, la intención sería lograr una nueva república, letrada y humanística, no se hizo así, sino que se encauzaron hacia la economía y la producción.

Proveniente de un hogar protestante, pierde a su padre a la edad de cuatro años y se cría en un hogar intensamente puritano, con su madre, hermanas y tías, todas mujeres. A raíz de la lectura de Schopenhauer (1788-1860), se sintió fuertemente identificado con su obra y nunca abandonó esos principios.

“…partiendo de la aceptación de que primeramente somos una naturaleza infinita y primigenia: “La Voluntad”, que surgió antes de la concepción racional o lógica occidental. Por tanto, no se trata de reprimir lo que somos sino asumirlo, aceptar de una vez por todas nuestra esencia primeramente natural en cuanto que emerge en la naturaleza misma”.

Arthur Schopenhauer was a German philosopher.
Arthur Schopenhauer was a German philosopher.

De esta idea de Schopenhauer brota lo que será unos de los pilares del pensamiento nietzscheano sobre la libertad individual, la naturaleza, la cultura y el arte.
Al conocer a Richard Wagner queda fuertemente impresionado de su personalidad y conocimientos y se inicia una estrecha amistad, a pesar de existir entre ellos una gran diferencia de edades, a Nietzsche le importaba era el genio creativo de Wagner, que a su opinión, justificaba todos los sufrimientos que involucraba la vida. Ambos compartían la influencia del pensamiento de Schopenhauer, quien consideraba la vida como esencialmente trágica, enfatizando el valor de las artes para ayudar a los seres humanos a hacer frente a las miserias de la existencia y colocando a la música en un lugar privilegiado.
Es así que se fue intensificando su amistad y se fue compenetrando con el compositor al punto de que fue un excelente apoyo para la causa de Wagner, que era la de crear una ópera alemana para la nación alemana, dejando ya de depender de la italiana que era la más popular en la época.
Wagner había escrito mucho sobre música y cultura en general y Nietzsche también trataba de revitalizar la cultura a través de nuevas formas de arte. En El nacimiento de la tragedia, primera obra que publicará, argumentaba que la tragedia griega había surgido del espíritu de la música, alimentada por un impulso oscuro e irracional, dionisíaco, que se aprovechaba de los principios de orden apolíneo para dar lugar a las grandes tragedias, como las de Esquilo y Sófocles; pero luego sería dominado por el enfoque filosófico de Sócrates. “Lo que ahora se necesita, es un nuevo arte dionisíaco para combatir el dominio del racionalismo socrático”, señalaba, afirmando que Wagner era la mejor esperanza de salvación.

Wagner y su esposa Cósima estaban encantados con el libro. Y aunque su entusiasmo por Nietzsche era sincero, también indirectamente lo veían como alguien que podría serles útil como defensor de sus causas entre los académicos; ya que Nietzsche había sido nombrado, a los 24 años de edad, catedrático en la universidad de Basilea y era importante tener el apoyo de una personalidad tan bien valorada en el medio intelectual. Tan sólida lucía esa amistad, que Nietzsche, apasionado de la música, pasaba días en la casa de Wagner y ayudaba hasta en los mínimos mandados, motivo por el cual algunos biógrafos señalan que podía haber estado enamorado de Cósima. Sin embargo, Nietzsche, por mucho que venerara a Wagner y su música, tenía sus propias ambiciones. Y aunque siempre estaba a la orden, prestando su colaboración, llegó un momento que comenzó a ver el carácter de Wagner con ojos críticos. Y si bien ambos eran férreos defensores del arte y su importancia suprema en el mundo, el estilo de vida de Wagner chocaba con las costumbres de Nietzsche, así como sus maneras histriónicas, su lenguaje y sus chistes. Además de que Wagner era antisemita, también alimentaba agravios contra los franceses y su cultura y simpatizaba con el nacionalismo alemán.
En 1876 tuvo lugar el primer festival de Bayreuth, sueño largamente acariciado por Wagner, que lo situaba en el centro de todas las miradas y comentarios y que se ha seguido realizando hasta la actualidad.
Nietzsche, al principio pensó participar, pero cuando el evento estaba en marcha encontró desagradable la frenética escena social que giraba alrededor de Wagner, las otras celebridades y la superficialidad del entorno, de modo que se retiró del acto antes del final. Ese mismo año escribiría la número cuatro de sus Meditaciones Intempestivas: Richard Wagner en Bayreuth, donde señalaba que “Wagner no es el profeta del futuro como quisiera parecernos, sino el intérprete y clarificador del pasado”.
Se vieron por última vez en noviembre de 1876 y de allí se distanciaron en lo personal y filosófico; y aunque nunca dejó de reconocer la originalidad y la grandeza de la música de Wagner, desconfiaba de ella y le encontraba una cualidad embriagadora que elogiaba la muerte, como una decadente y nihilista droga artística que solamente amortigua el dolor de la existencia en lugar de afirmar la vida.
Pero continuemos con el tema que da origen a este trabajo, que es lo apolíneo y lo dionisíaco en el pensamiento de Nietzsche: Apolíneo y dionisíaco son dos fuerzas creadoras o dos tipos de atributos que utiliza el artista para plasmar sus anhelos e inquietudes. Es así que al explicar el arte, junto con las perfecciones en las formas y claridad de conceptos se encuentra presente el dios Apolo, tal y como se aprecia en la arquitectura clásica, la poesía con una métrica convencional o en la pintura. Estas manifestaciones artísticas son apolíneas porque se fundamentan en un anhelo de sabiduría y serenidad estética.
Por su parte el dios Dionisio representa los instintos primarios, destacando en el arte su componente pasional. Es así como se puede encontrar en algunas danzas, en la música no cultivada y cualquier expresión que conecte con las más profundas y complicadas inclinaciones humanas.
Muchos artistas y filósofos han tomado la mitología griega como una permanente fuente de inspiración, y en el caso de Nietzsche no podía ser menos, es de esta forma como toma como referencia simbólica a los dioses Apolo y Dionisio para exponer su visión sobre el arte y la cultura occidental. La primera mención a ambos dioses apareció en su obra “El nacimiento de la tragedia” En ella señalaba que Dionisio y Apolo no eran totalmente antagónicos, pues en todo arte se manifiestan los dos componentes, es decir que la fuerza inspiradora del dios Apolo lleva en su interior a Dionisio e igualmente dentro de cualquier expresión dionisíaca se puede encontrar lo apolíneo. Por lo que se puede apreciar en Nietzsche algo de este modo como una reinterpretación de los conceptos, colocándolos bajo la luz de un mundo en el que cohabitan las apariencias, la paz, el desorden, el silencio y el ruido, la oscuridad y la luz, en fin factores que componen la vida.
El concepto de apolíneo también puede utilizarse para elogiar el cuerpo de un hombre que muestra belleza estética y armónica, acordes con los cánones de belleza que han predominado a través de la historia, tal como se aprecia en el célebre David, de Miguelángel (1501-1504), donde se puede afirmar que se mezclan ambas deidades en la pasión y hermosura de su obra.
Pero volviendo a Nietzsche, éste consideraba como uno de sus objetivos el acercamiento estético principalmente hacia el estudio de la tragedia de la Grecia antigua, y al conocer y penetrar el genio y la obra del arte dionisio-apolíneo, presentir la naturaleza de este agregado misterioso, enfocado hacia los aspectos positivos de esa tensión apolínea-dionisíaca y aquellas nociones netamente apolíneas del arte, que sería también una crítica contra la visión del hombre racional (socrático).
Las diferencias que se presentan entre ambos dioses, Apolo, dios del ensueño, de las artes plásticas; Dionisio dios de la música, de la embriaguez, hacen ver como imposible que pueda existir una conciliación entre ellos, y es aquí donde surge el pensamiento de Nietzsche planteando una ordenación del mundo mediante un pensar diferente a las ideas predominantes en cuanto a filosofía, y recordando que esa hegemonía del idealismo en cuanto a sistema filosófico, separa al mundo entre lo aparente y lo metafísico. Y parafraseando, diré que Nietzsche, como crítico impetuoso, plantea esa conciliación al manifestar, que los filósofos se han acostumbrado a colocarse delante de la vida y de la experiencia como se hace delante de un cuadro que representa invariablemente, la misma escena. Y reflexiono que realmente la vida está formada por los Apolos y Dionisios vigentes en nuestro presente.
Pero ¿por qué conciliarlos? La respuesta estaría en una evolución progresiva del arte que Nietzsche considera ser resultado de la unión de esos espíritus. Mencionaba que “la conciliación de los opuestos, tal como se dio en la tragedia griega, entre la danza y la música, es la que permite entender que no pueden vivir una sin la otra”, tal como reflejan estas citas. ¿En qué sentido pudo Apolo ser convertido en dios del arte? Únicamente en la medida en que es el dios de las representaciones oníricas. Él es el resplandeciente de modo radical, en su más profunda raíz es el dios del sol, de la luz que se manifiesta en su fulgor. La “belleza” es su elemento. A él le corresponde la eterna juventud. Pero también la bella apariencia del mundo de los sueños es su reino. La suprema verdad de sus estados, su perfección frente a la fragmentaria inteligibilidad de la realidad cotidiana, hacen de él el dios de los vaticinios, pero también ciertamente un dios del arte (Nietzsche 2004: pp. 120-121).
La cita anterior explica la orientación que establece Nietzsche en cuanto al arte, vista desde la óptica de Apolo; resaltando el aspecto relativo a la ilusión y la belleza y con ello la superación de la descomposición de la vida cotidiana. También conduce a reconocer que este espíritu se ajusta a la necesidad de atenuar la fea realidad y embellecerla. Y continúa:
El arte dionisíaco en cambio se basa en el juego con la embriaguez, con el éxtasis. Dos son ante todo las fuerzas que elevan al hombre natural ingenuo hasta el olvido de sí propio de la embriaguez: el impulso de la primavera y la bebida narcótica. Sus efectos se simbolizan en la figura de Dionisio. El principium individuaionis se quiebra en ambos estados, lo subjetivo desaparece por completo ante la impetuosa fuerza de lo humano en general, de lo natural-universal (Nietzsche 2004: pp. 121-122).

Nietzsche recomienda no quedarse en el mundo de lo apolíneo, ya que sería estancar el proceso de la individualidad y condenarnos a esconder los instintos detrás de un velo socialmente construido, para permanecer en la costumbre y la apariencia que determine la sociedad. Es en este origen donde se evidencia que el espíritu dionisíaco no es una mera abstracción reflexiva, sino un ser en el mundo, un proyecto que se construye desde una estética de la existencia que a su vez se expresa como resistencia frente a las modelaciones del espíritu y el cuerpo por parte del poder y las instituciones, que intentan disciplinar junto con los discursos dominantes y sus prácticas.
Asimismo señala, junto a Schopenhauer la importancia de asumir lo que somos y aceptar nuestra esencia natural que no es otra que la misma naturaleza. Es esta idea de Schopenhauer punto de partida del que será unos de los pilares del pensamiento nietzscheano sobre la libertad individual, la naturaleza, la cultura y el arte.

Conclusión
A lo largo de la lectura de diferentes trabajos relacionados con el tema, a título personal puedo concluir que Nietzsche fue un defensor de la libertad de opinión y de creación y opuesto al encasillamiento en cuanto a creación y a etiquetas de patriotismo o de lo que es moral o lo que no. Lo importante es la creación individual y, ¿por qué no?, un rescate de lo dionisíaco como posibilidad de resistencia y de hacerse a sí mismo, Constituirse en rebeldía significa beber de la copa dionisíaca y disfrutar la vida, pero respetando con constancia una disciplina artística.

Bibliografía

Nietzsche F. 1986. Humano, demasiado humano. Ed. Mexicanos Unidos, México D.F. México, pp. 13-16.
Nietzsche F. 2004. El pensamiento trágico de los griegos. Ed. Biblioteca Nueva, Madrid, España, pp. 120-122.
Nietzsche F. 2007. El origen de la tragedia. Ed. Espasa Calpe, Madrid, España, pp. 47- 71.
Senilia: Reflexiones de un Anciano. Arthur Schopenhauer. Pág 285.Trad Juan David Mateo Alonso. 2009

Más información sobre lo apolíneo y lo dionisíaco

¿Qué diferencia hay entre lo apolíneo y lo dionisíaco?

Lo apolíneo expresa las formas acabadas y bellas que se manifiestan en las artes figurativas, mientras que lo dionisíaco se refiere a aquellas manifestaciones artísticas basadas en el ritmo y la pasión.

¿Qué es lo apolíneo y lo dionisíaco en la actualidad?

Lo apolíneo significa, mesura, lo racional, lo limitado, el orden, la luz; mientras lo dionisíaco representaba la embriaguez, el exceso por los placeres, la vida subjetiva de los individuos. Los denomino así por el dios griego Apolo, divinidad del Sol y Dionisos, divinidad de la fertilidad y el vino.

¿Qué es apolíneo ejemplos?

Un ejemplo de lo apolíneo en el arte es la representación de la calma y luz contenida en lo divino. En la Europa Medieval esto se opone al demonio, o dios terrenal, quien encierra en sí el desenfreno e impulso vital propio de lo dionisíaco.

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