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40th International Hispanic Theatre Festival of Miami

40th International Hispanic Theatre Festival of Miami

40th IHTF Miami Celebrates Four Decades of Theater and Cultural Exchange

Teatro Avante marks a milestone edition with nine productions from the United States, Uruguay, Chile, Spain, Argentina and Peru across Miami stages

Tickets: https://ihtf-miami.github.io/IHTF/es/agenda/

MIAMI, FL — The International Hispanic Theatre Festival of Miami celebrates its 40th edition this September, reaffirming its place as one of the city’s most enduring platforms for Spanish-language and Ibero-American theater. Presented by Teatro Avante, the 2026 festival brings together nine productions from six countries across four Miami-area venues, offering audiences a program that moves between contemporary drama, classical reinterpretation, satire, immersive theater and family programming.

The milestone arrives four decades after a group of Miami theater artists and cultural activists presented the first annual Hispanic theater festival in 1986. By 1989, the event had expanded internationally, welcoming companies from Spain, Colombia, Puerto Rico and Costa Rica and beginning the international exchange that would become central to its identity.

Behind that history is Teatro Avante, the nonprofit cultural organization founded in 1979 with the preservation and promotion of Hispanic cultural heritage at the center of its mission. Over the decades, the company has represented the United States throughout Latin America, Europe and beyond, while staging works by playwrights ranging from Federico García Lorca, Virgilio Piñera and Ramón María del Valle-Inclán to Edward Albee, George Orwell and William Shakespeare. Its contributions to Hispanic theater have been recognized with honors in the United States, Spain, Bolivia and Peru, among other countries.

The 40th festival opened with Teatro Avante’s Carrusel, presented September 3–6 at the Westchester Cultural Arts Center. The program continues September 10 with Zombi Manifiesto from Uruguay, a work in which the disappearance of a military officer’s corpse following a clandestine exhumation opens a confrontation with memory, violence and justice. Performances take place September 10–12 at the Westchester Cultural Arts Center.

From Chile, Historia de un jabalí (o algo de Ricardo III), presented September 11–13, places actors in confrontation with Shakespeare’s Richard III and uses the theatrical process to examine ambition, power and the desire for recognition. Spain joins the festival with A fuego, also September 11–13 at the Koubek Center, a production built around satire, wordplay and metatheater that turns its attention toward contemporary narcissism.

The second half of the festival expands the range of theatrical forms. Odd Man Out, from PITCHBLACK Immersive Experiences in the United States, is presented September 17–19 at the Westchester Cultural Arts Center. Performed in complete darkness, the production asks audiences to experience theater through sound, smell, taste and touch rather than sight.

Argentina is represented by two productions. Sueño, running September 17–19 at the Koubek Center, brings together performers rehearsing in a forest where magical figures interfere with their emotions, creating a theatrical world of humor, music and poetry. Pundonor, presented September 18–20 at the Adrienne Arsht Center, follows sociology professor Claudia Pérez Espinosa as an attempted lecture on Michel Foucault becomes entangled with her own vulnerability and a larger examination of power, institutional structures and personal redemption.

The festival also dedicates part of its programming to younger audiences. Las asombrosas aventuras de Robinson Crusoe, created by Víctor Hugo Cortés and directed by Luciano Cortes, will be presented September 19 at the Key Biscayne Community Center and September 20 at the Koubek Center as part of the festival’s International Children’s Day activities. The Koubek presentation is accompanied by an afternoon of workshops, games and family activities with free admission.

Closing the theatrical program is one of the edition’s most distinctive interpretations of a canonical text. Hamlet, from Peru’s Teatro La Plaza, runs September 24–26 at the Adrienne Arsht Center. Adapted and directed by Chela De Ferrari, the production brings together Shakespeare’s tragedy and the lived experiences of actors with Down syndrome. The famous question “To be or not to be?” becomes an inquiry into visibility, inclusion and what it means to exist within a society that does not always create space for everyone to be recognized.

Forty Years and the Legacy of Mario Ernesto Sánchez

This anniversary carries particular emotional significance following the death of Mario Ernesto Sánchez (1947–2025), founder, artistic director and producer whose life became inseparable from the development of both Teatro Avante and the International Hispanic Theatre Festival of Miami.

As part of the 40th edition, the festival will honor Sánchez posthumously with its Lifetime Dedication to the Performing Arts Award, recognizing a career devoted to creating a lasting place for Hispanic theater in the United States and strengthening cultural exchange between Miami and the broader Ibero-American world.

Sánchez understood theater not simply as entertainment but as a form of cultural continuity. Under his leadership, Teatro Avante traveled internationally, brought artists and companies from multiple countries to Miami, and helped establish the festival as a meeting point where different accents, histories, theatrical traditions and political realities could occupy the same stage.

Four decades later, that idea remains central.

The significance of the International Hispanic Theatre Festival lies not only in the number of productions it has presented or the countries it has connected. Its history reflects Miami itself: a city shaped by migration, language, memory and the constant negotiation between cultures. Each visiting company introduces another way of understanding the Spanish-speaking and Ibero-American worlds, while the theater becomes a place where those differences can coexist rather than disappear.

The 40th edition therefore functions as both celebration and continuation. From Shakespeare reconsidered through contemporary bodies to political memory in Uruguay, immersive experimentation in the United States, theatrical satire from Spain and new approaches to power and identity from Argentina and Chile, the program demonstrates that Hispanic theater is not a single tradition but a continually evolving field of voices and forms.

After forty years, Teatro Avante’s International Hispanic Theatre Festival of Miami remains what its history has gradually constructed: a stage where theater becomes an encounter between countries, generations, memories and ways of seeing the world.

40th International Hispanic Theatre Festival of Miami

40th International Hispanic Theatre Festival of Miami — 2026 Schedule

  • Carrusel — United States / Teatro Avante
    September 3–6 — Westchester Centro de Artes Culturales 7930 SW 40th St. Miami, Florida 33155 305) 949-6722
    (305) 967-9191
  • Zombi Manifiesto — Uruguay 2705 SW 3rd St, Miami, FL 33135 (305) 237-7749
    September 10–12 — Westchester Cultural Arts Center 7930 SW 40th St. Miami, Florida 33155 305) 949-6722
    (305) 967-9191
  • Historia de un jabalí (o algo de Ricardo III) — Chile
    September 11–13 — Adrienne Arsht Center 1300 Biscayne Blvd, Miami, FL 33132 (305) 949-6722
  • A fuego — Spain
    September 11–13 — Koubek Center 2705 SW 3rd St, Miami, FL 33135 (305) 237-7749
  • Odd Man Out — United States
    September 17–19 — Westchester Cultural Arts Center 7930 SW 40th St. Miami, Florida 33155 305) 949-6722
  • Sueño — Argentina
    September 17–19 — Koubek Center 2705 SW 3rd St, Miami, FL 33135 (305) 237-7749
  • Pundonor — Argentina
    September 18–20 — Adrienne Arsht Center 1300 Biscayne Blvd, Miami, FL 33132 (305) 949-6722
  • Las asombrosas aventuras de Robinson Crusoe — United States
    September 19 — Key Biscayne Community Center 10 Village Green Way, Key Biscayne, FL 33149 (305) 365-8900
    September 20 — Koubek Center 2705 SW 3rd St, Miami, FL 33135 (305) 237-7749
  • Hamlet — Peru / Teatro La Plaza
    September 24–26 — Adrienne Arsht Center 1300 Biscayne Blvd, Miami, FL 33132 (305) 949-6722

The festival also includes educational forums connected to selected productions, extending the experience beyond performance and encouraging discussion between artists, specialists and audiences.

Programa de mano: https://artmiamimagazine.com/wp-content/uploads/2026/09/IHTF_Miami_2026.pdf

We Are Miami: ICA Miami Family Fest 2026

We Are Miami-: CA Miami Family Fest 2026
Photo credit: ICA Miami

The Institute of Contemporary Art, Miami’s (ICA Miami) annual Family Fest returns on Sunday, October 25 with this year’s theme, “We Are Miami” – a celebration of the neighborhoods, artists and cultural traditions that make Miami unique (

This year’s Family Fest celebrates “We Are Miami,” bringing families together for a day inspired by the people, places, and creative energy that define our city. Through art, music, performance, and hands-on experiences, families will discover the stories and cultural traditions of Miami’s distinctive communities – from Little Haiti and Little Havana to Miami Beach, Wynwood, and the Design District.

Throughout the day, ICA Miami comes alive with opportunities to make, explore, move, and create together, celebrating Miami as a city shaped by many histories, perspectives, and forms of creative expression.

Tickets are $50 for adults, $15 for kids ages 3–17 and free for children under 3, with proceeds supporting ICA Miami’s free weekend youth programming (link to purchase tix here).

We Are Miami: ICA Miami Family Fest 2026
Photo credit: ICA Miami

What to expect:

  • Neighborhood Art Expeditions: Explore the neighborhoods of Miami through murals created by local artists inspired by the layered histories, architecture, art, and design of Little Haiti, Little Havana, Miami Beach, Wynwood, and Miami Design District.
  • Hands-On Art Making: Create something of your own at artist-led activity stations designed for kids and grown-ups to experience together.
  • Live Performances: Experience a lively, interactive 40-minute performance by Miami’s own Fantasy Theatre, bringing music, movement, and storytelling into the museum.

Your ticket purchase directly supports ICA Miami’s free weekend programming for youth, helping make meaningful arts experiences accessible to young people throughout our community.

Interested in sponsoring Family Fest? Email [email protected] to learn how your support can help bring a day of art, discovery, and connection to families across Miami.

We Are Miami-: CA Miami Family Fest 2026
Photo credit: ICA Miami

Ticket Pricing

  • Adults: $50
  • Kids: $15
  • Children under 3: Free

Location

ICA Miami West
23 NE 41st St, Miami, FL 33137

We Are Miami-: CA Miami Family Fest 2026
Photo credit: ICA Miami

Daniel Fiorda

Daniel Fiorda
Daniel Fiorda

Daniel Fiorda: Archaeology of Memory, Matter, and Transformation

Daniel Fiorda’s sculptural practice explores material, memory, transformation, and the cultural traces left by contemporary life. Working with industrial remnants, discarded objects, concrete, and other materials marked by use, he approaches sculpture as a form of archaeology—an attempt to understand the present through what society builds, consumes, abandons, and preserves.

Objects that have lost their original function are given a new presence, becoming carriers of memory, obsolescence, labor, and technological change. His relationship with materials is also deeply personal, shaped by the influence of his father, a craftsman, musician, and poet who taught him technical discipline and sensitivity toward the physical world.

Fiorda’s work also looks toward the future. Concrete, machinery, and discarded technologies become possible evidence of our civilization, fragments that may one day be interpreted as we interpret ancient ruins today. At core, his practice asks what survives when utility disappears and memory remains in matter. In this conversation with Art Miami Magazine, Fiorda reflects on material, inherited knowledge, technological change, future archaeology, impermanence, and art’s capacity to transform what society leaves behind into new meaning.

Daniel Fiorda

AMM. A significant part of your practice incorporates industrial materials, discarded objects, and, more recently, concrete. What do you find in concrete that you do not find in other materials? Are you interested in it only because of its weight and physical resistance, or also because of what it symbolizes as a material associated with the city, construction, permanence, and, eventually, ruin?

DF. My interest in concrete goes beyond its physical qualities ,Of course, those characteristics are important to me, but I am equally interested in what concrete represents culturally and historically.

Concrete is one of the fundamental materials of the modern city. It surrounds us in architecture, infrastructure, highways, monuments, and the spaces we inhabit every day. In that sense, it carries the idea of construction, progress, and permanence. But at the same time, concrete can crack, deteriorate, become abandoned, and eventually turn into ruin.

every civilization leaves evidence of its existence through what it builds. The Maya, Aztecs, Romans, Egyptians, and others left cities, temples, monuments, and ruins. If someone thousands of years from now discovered our civilization, what would they find? Perhaps concrete.

Daniel Fiorda

AMM. Your father was a craftsman, musician, and poet, and he also passed on to you his knowledge of tools and machinery. What remains of your father today in the way you think about and produce your work? Do you feel that you inherited from him only technical knowledge, or also a particular poetic sensitivity toward materials and the world?

DF. Yes, my father has had a very strong influence on me as a visual artist.

He always taught me to pay attention to the smallest details. He would say that when you weld something, you should do it right the first time—and do it well. I think this was one of the greatest artistic legacies he left me: the understanding that working with a material is not only about technique, but also about developing a relationship with it.

And within that relationship, I also inherited something deeper from him—a poetic sensitivity toward materials, objects, and the world around me. It is something that goes beyond technique. It is about learning to see, to feel, and to discover a certain poetry in the things we touch and transform. I believe that sensitivity has remained with me throughout my work.

Daniel Fiorda

AMM. You transform industrial remnants and objects that have seemingly lost their usefulness into sculptures with a new presence. Philosophically, what does it mean to you to rescue something that society has considered waste? Can the artistic act restore dignity, memory, or even a new identity to what we have abandoned?

DF. Nothing dies. Everything changes.

For the last five years, I have been working with objects that have been discarded, forgotten, or left behind—objects that once had a place in our everyday lives. I am interested in that transition: from the analog world to the digital age, from the objects we once touched and used every day to the iPads, cell phones, and technologies that now define our present.

In my work, I create a feeling of time being frozen—a moment suspended between what was and what is yet to come. I want the viewer to enter that moment and bring their own memories into it. And sometimes, almost like a flashback, something unexpected appears: a different identity, a new meaning, something that perhaps was never seen before.

For me, that is where the work begins to live—not only in the object itself, but in the memory and imagination of peoples looking at it.

Daniel Fiorda

AMM. Your work has been interpreted as a kind of archaeology of post-industrial society. If an archaeologist from the future were to discover your sculptures several centuries from now, what do you think they might reveal about our civilization, our relationship with consumption, technology, and nature?

DF. Maybe I am, in a way, a rescuer—or an archaeologist of the future. I like to imagine myself looking back at our civilization from the future, discovering the remains of our time and trying to understand what we left behind.

There is something fascinating to me about the tragedy in the name of speed. We are constantly moving forward, replacing things before we have even had the time to understand them. Objects, technologies, ideas, and even memories become obsolete so quickly.

Our civilization is our culture. Everything we create, use, discard, and leave behind becomes part of the record of who we were.

— my sculptures are in some way , fragments of our time that may one day become a source of study for the future, a kind of futuristic archaeology.

Daniel Fiorda

AMM. In your sculptures, there is a constant tension between destruction and construction, past and present, order and chaos. Do you see artistic creation as a way of organizing chaos, or do you believe that art should allow us to coexist with uncertainty, contradiction, and that which we may never fully understand?

DF. Art creation is the struggle of all times.

Art becomes possible when the artist is willing to dig into the storage of mystic experience, into those places where memories, emotions, (and some times ), unavoidable pain are kept.

But I see it more through the Buddhist idea of appearance and disappearance—the understanding that everything comes into being, exists for a moment, and eventually changes or disappears.

I think art allows us to coexist with everything that life throws at us. It gives us a way to face it, transform it, and perhaps find meaning in it. the spark of art making!!!

For Inquiries:
Stanek Gallery Miam
Stanekgallery.com
8375 NE 2nd Ave.
Miami, FL 33138
(305) 713-9454​
[email protected]

In Need of Temperance & Social Proof of Care

AMY ARECHAVALETA
Mabelin Castellanos. Doctor’s Appointment, 2024. Quilted thread painting; cotton and rayon thread on muslin. 12 x 12 in.

THE CAMP GALLERY

791-793 NE 125 ST., Miami, FL 33161

EXHIBITION DATES
September 4 – October 3 , 2026

OPENING RECEPTION

September 4th, 2026 6-9 pm

NORTH MIAMI, FL — Aug. 26, 2026. The Contemporary Art Modern Project is thrilled to announce the opening of two concurrent exhibitions this September: In Need of Temperance, a group exhibition featuring Amanda Kate Walker, Katie Davis, and Miami’s Monica Czukerberg, and Social Proof of Care, a duo exhibition featuring Amy Putman and Miami’s Mabelin Castellanos.

Through their exploration across varied mediums, the artists in both exhibitions come together to encourage our collective reflection on how intentionality shows up in the actions of our daily lives.

Showcased in gallery Space 793, In Need of Temperance is a visual journey that leads us from a state of overindulgence to accountability. Through the works in this exhibition, we are exposed to depictions of ungrounded realities which are quickly countered by the presence of its alternative: balance through self-reflection.

Amanda Kate Walker
Amanda Kate Walker. Family Dinner, 2026. Acrylic paint stitched and collaged on raw stretched canvas. 45 x 40 in.

Using varied mediums, the artists show the effects of imbalance: the imbalance of wealth, the imbalance of greed over generosity, the imbalance of excess over the absence of having. While the works remain dutiful depictions of goals and ideals of what is considered a good life, they also question why all cannot have the same good life. The works do not call for an absolute notion of equality, but for temperance.

Across the room in gallery space 791, Social Proof of Care presents us with a call to action for mutual care in a time of glorified independence. In an age of shrinking third spaces and performative digital connection, we have mistaken visibility for genuine relationship, allowing the instinct of social proof to dictate our actions and deepen our isolation.

Through the materiality and historical context of textiles, both Putman and Castellanos remind us of the different ways we can show up for one another in community. Waking us up to the truth that, despite the chaos, we can find refuge from loneliness and uncertainty by re-learning to rely on one another.

Together, these exhibitions hold a mirror to our human behavior, reflecting back a version of society that rarely pauses to consider what we are taking versus what we are giving, and asking us to recalibrate intentionally.

While one side urges us to look and take accountability for our overindulgence, the other provides us with the knowledge that showing up for one another remains the truest form of connection, even when it takes great effort and comes without validation.

Exhibition Programming:

Collage Workshop with Amy Putman. Sept. 5 th, 2026 12-2pm.

Textile-Collage Workshop with Monica Czukerberg. Sept. 26 th,2026 12-2pm.

FOR MORE INFORMATION:
AMY ARECHAVALETA
PUBLIC RELATIONS
[email protected]

NEW WORLD SCHOOL OF THE ARTS

NEW WORLD SCHOOL OF THE ARTS
NEW WORLD SCHOOL OF THE ARTS

MAGNET SCHOOLS OF AMERICA

NAMES NEW WORLD SCHOOL OF THE ARTS

NATIONALLY CERTIFIED DEMONSTRATION SCHOOL

Miami – The New World School of the Arts high school program is among the 37 high schools nationwide to be named 2026 Nationally Certified Demonstration School by Magnet Schools of America (MSA), the leading organization for magnet and theme-based educational institutions. This recognition indicates that NWSA has not only achieved but surpassed the highest standards in public education, positioning itself as a national exemplar for other schools. As a result, educators nationwide will have the opportunity to observe and adopt NWSA’s innovative educational practices.

“Receiving Nationally Certified Demonstration status from Magnet Schools of America during our 40th anniversary year is a proud moment that highlights the enduring legacy of New World School of the Arts. This achievement reflects the tireless leadership of Ms. Cardona-Haris, the guidance of Ms. Kerr, and the vibrant contributions of our entire school community,” commented Dr. Contessa S. Bryant, New World School of the Arts High School Principal.

To receive the Nationally Certified Demonstration School designation through 2030, New World School of the Arts successfully underwent a rigorous vetting process proving mastery of MSA’s five-point criteria: innovative curriculum, academic excellence, high-quality instructional system, access from different backgrounds, and family and community engagement.
 
“New World School of the Arts continues to set an extraordinary standard for excellence in arts education, and this national recognition is a tremendous source of pride for all of us at Miami Dade College,” said Madeline Pumariega, President of Miami Dade College. “As an integral part of our college, NWSA reflects the talent, creativity and dedication that define our institution, and this certification affirms its unique role within our institution in preparing the next generation of artists and creative leaders.”
 
MSA has also recognized NWSA for its conservatory-style curriculum and its collaborative educational model that includes partnerships with Miami-Dade County Public Schools, Miami Dade College, and University of Florida, considering it one of the most effectively structured instructional systems nationwide. In past years, NWSA has also received honors designations as Magnet School of Excellence, National Demonstration School, and National School of Excellence, highlighting its exceptional educational standards and practices.

Dr. Jeffrey Hodgson, Provost and CEO of New World School of the Arts, remarked on the institution’s artistic excellence, highlighting the recent recognition from Magnet Schools of America as a testament to the exceptional efforts of the faculty and the robust conservatory-based curriculum. He also emphasized the benefits students receive from the unique educational partnership which provides them with outstanding academic education alongside premier arts training. “Every day, our faculty, who are also college professors and accomplished professionals in their fields, challenge and inspire students to develop both their artistic mastery and their individual creative voice. The achievements of NWSA alumni demonstrate what is possible when talent is matched with opportunity, mentorship, and outstanding training.”

A Florida center of excellence in the visual and performing arts, New World School of the Arts is an educational partnership of Miami-Dade County Public Schools, Miami Dade College, and University of Florida created in 1987 by the Florida Legislature. NWSA provides a comprehensive program of artistic, creative, and academic development through a curriculum that reflects our community and the rich multicultural state of Florida. Through our partners NWSA confers the high school diploma, Associate of Arts degree, and Bachelor of Fine Arts and Bachelor of Music degrees in programs accredited by the National Association of Schools of Dance, Music, Theater and Art & Design. New World School of the Arts’ rigorous eight-year curriculum and conservatory-style teaching has empowered students in our community and our nation to become leaders in the arts for 40 years.
 
Providing access is one of New World School of the Arts most important missions. Blind to academic standing at the onset, NWSA’s acceptance policy is based solely on artistic talent. This allows students from all backgrounds, ethnicity, and socioeconomic status to compete for their spot in the school’s coveted arts programs based on their individual talent. Once accepted, students are expected to achieve both academically and artistically. Earning respected national merit and leadership-based scholarships such as the Gates Scholarship, Posse Foundation Scholars, and Presidential Scholars in the Arts, NWSA students have demonstrated over the years that a rigorous arts curriculum not only helps foster their passion and create the next generation or artists, but it also helps students engage and achieve excellence in any academic discipline.
 
New World School of the Arts has educated, trained, and cultivated a generation of artists who have become the artistic leaders of the future. Graduates from the high school and college programs of NWSA are award-winning artists, playwrights and performers with Academy, Emmy, Tony, Grammy, and Bessie Awards. They are influential painters, sculptors and graphic designers, and their work thrives in museums and galleries, as well as on stages and concert halls around the globe. Our alumni are a source of inspiration to young artists from all walks of life in our community and in our state, and their success is a testament of the possibilities that emerge when the right blend of support and resources are engaged.
 
More about the NWSA high school program: 305-237-3780 or www.nwsa.mdc.edu.

Photo by Maria Flores. Courtesy of New World School of the Arts.

New World School of the Arts
25 NE 2nd Street
Miami, FL, 33132

MASTERS OF THE MUSEUM: FROM MYTH TO MOTION

Nader Museum

NADER MUSEUM PRESENTS

Latin American Artists Who Changed the Language of Art: Paintings · Sculptures · Drawings

Opening Reception · September 24, 2026 · 7:00 PM

A New Thematic Reading of the Collection

Nader Museum is pleased to announce Masters of the Museum: From Myth to Motion, with an opening reception on Thursday, September 24, 2026, at 7:00 PM.

Drawn from the Museum’s collection, the exhibition brings together a defining group of Latin American artists whose work expanded the possibilities of modern and contemporary art across the region and beyond.

Rather than presenting Latin American art as a single movement or shared aesthetic, the exhibition traces a progression of ideas: from history, cultural memory, and myth to geometry, material, psychological space, color, and movement.

Featured artists include:

Fernando Botero · Carlos Cruz-Diez · Fernando de Szyszlo · Oswaldo Guayasamín · Guillermo Kuitca · Wifredo Lam · Roberto Matta · Amelia Peláez · Emilio Pettoruti · Diego Rivera · Jesús Rafael Soto · Rufino Tamayo · Joaquín Torres-García · Oswaldo Vigas

A Journey from Myth to Motion

Distinct Latin American voices. One evolving conversation.

01. Cultural Memory and Modern Identity

Diego Rivera and Rufino Tamayo transformed cultural heritage and Mexican identity into distinctly modern visual languages. Amelia Peláez fused Cuba’s colonial interiors and tropical forms with avant-garde structure; Oswaldo Vigas joined pre-Columbian and African-rooted imagery to modernist experimentation; and Oswaldo Guayasamín gave monumental emotional force to the pain, dignity, and resilience of Latin America.

02. Myth, Ritual and the Unconscious

Wifredo Lam and Roberto Matta expanded the possibilities of surrealism through spirituality, displacement, and visionary worlds rooted in the Americas. Fernando de Szyszlo brought lyrical abstraction into dialogue with Peru’s pre-Hispanic universe, transforming ritual memory into a modern language of light, shadow, and form.

03. Body, Scale and Psychological Geography

Fernando Botero transformed volume into a language of perception, while Guillermo Kuitca turned maps, theaters, and domestic spaces into territories of memory, displacement, and the mind.

04. Geometry and Constructive Order

Emilio Pettoruti brought Cubist and Futurist structure into the emergence of Argentine modernism, using geometry, light, and rhythm to challenge convention. Joaquín Torres-García developed Universal Constructivism, joining the modern grid to a symbolic vocabulary conceived from the cultural perspective of the South.

05. Color, Movement and Perception

Carlos Cruz-Diez and Jesús Rafael Soto moved art beyond the static image, making color, movement, and the viewer’s physical presence essential to the work itself. Their work completes the exhibition’s journey from inherited symbols and interior worlds to an art activated in real time by perception.

“These artists did more than develop instantly recognizable styles; each expanded the possibilities of art. Together, their work reveals Latin American art as a history of continuous invention—one that has profoundly shaped the global visual language.”

Gary Nader · Founder, Nader Museum

A Renewed Encounter with the Collection

An Evolving Conversation About Identity, Imagination and Perception

Presented during National Hispanic Heritage Month, Masters of the Museum invites visitors to experience these works not as isolated icons, but as part of an evolving conversation.

The exhibition offers a renewed opportunity to encounter some of the most influential artistic voices of the twentieth and twenty-first centuries through the depth of the Gary Nader collection.

Exhibition Details

Nader Museum presents
Masters of the Museum: From Myth to Motion

Opening Reception: Thursday, September 24, 2026 · 7:00 PM
Address: 62 NE 27th Street, Miami, FL 33137
RSVP: [email protected]
Website: www.garynader.com

An Unobscured Past: Afro-Cuban Art, Memory, and Legacy at the Lowe Art Museum

Installation photo 08 - El Pasado Mio - Lowe Art Museum( Courtesy of the Lowe Art Museum at University of Miami)
Installation view of El Pasado Mío/My Own Past at the Lowe Art Museum, where works by Afrodescendant Cuban artists across generations are brought into dialogue with questions of memory, visibility, and cultural inheritance. Courtesy of the Lowe Art Museum, University of Miami.

Written By Olga Garcia-Mayoral

At the Lowe Art Museum, two exhibitions—El Pasado Mío/My Own Past and Afrocubanismo: Highlights from the Ramón and Nercys Cernuda Collection—create a powerful dialogue on Afro-Cuban art, Cuban modernism, diaspora, and cultural inheritance. The presentations share histories, but each approaches Afro-Cuban visual culture from a distinct perspective.

El Pasado Mío/My Own Past offers the broader historical arc, bringing together forty-three Afro-Cuban artists active from the nineteenth century to the present. Afrocubanismo, drawn from the Ramón and Nercys Cernuda Collection, focuses more specifically on twentieth-century Cuban modernism and the ways Afro-Cuban culture, ritual, music, and spirituality entered the language of national art. Together, they expand the story of Cuban art while asking viewers to consider who has been represented, who has been overlooked, and how cultural memory is preserved.

For Miami audiences, the pairing carries particular weight. This is a city shaped by Cuban exile, Caribbean migration, memory, and reinvention. To encounter these exhibitions here is to enter a layered conversation about ancestry, race, spirituality, labor, modernism, and identity formation across generations. It is a powerful museum experience and a true reference point for Afro-Cubanismo, Afro-Cuban heritage, and the wider diaspora.

Installation photo 11 - Afrocubanismo - Lowe Art Museum (Courtesy of the Lowe Art Museum at University of Miami)
Installation view of Afrocubanismo: Highlights from the Ramón and Nercys Cernuda Collection, guest curated by Alejandro de la Fuente, examining the role of Afro-Cuban culture and spirituality in twentieth-century Cuban modernism. Courtesy of the Lowe Art Museum, University of Miami.

El Pasado Mío/My Own Past: A Wider Field of Afro-Cuban Art

The heart of El Pasado Mío/My Own Past is recovery. The exhibition celebrates artists whose contributions have shaped Cuban art history but have not always received the critical recognition they deserve. Some names are internationally known, while others remain underrepresented in mainstream narratives. By placing them together, the exhibition challenges the exclusions that have shaped both Cuban art history and the broader canon of modern and contemporary art.

El Pasado Mío/My Own Past was originally exhibited at Harvard University and has been reimagined for the Lowe Art Museum by guest curator Dr. Alejandro de la Fuente, Director of Harvard’s Afro-Latin American Research Institute. For the Lowe’s presentation, the exhibition has been expanded to include 30 additional works from Miami collections, deepening its local resonance and placing Afro-Cuban artistic production in direct conversation with the city’s own histories of migration, collecting, memory, and cultural inheritance.

Its strength lies in breadth. Rather than presenting Afro-Cuban art as a singular category, the show reveals a wide range of visual languages: abstraction, figuration, printmaking, painting, sculpture, photography, conceptual gestures, spiritual symbolism, and historical testimony. The works resist any simplified definition of a “black” style or theme. Instead, they insist on multiplicity.

One of the exhibition’s most important gestures is its attention to women artists. A group of eleven female artists is presented together in this context, expanding the field of vision and correcting absences that have long shaped art historical memory. Their inclusion is not simply additive; it changes how the story can be told.

The exhibition also opens a path toward deeper cultural lineages. African-derived spiritual traditions, ceremonial objects, music, masks, and ritual practices provide a foundation for understanding some of the symbols and visual systems that appear throughout the galleries. Yoruba and Ekpe references, Abakuá cosmologies, and Santería-inflected imagery appear not as decorative motifs, but as intellectual and spiritual frameworks. They carry histories of survival, adaptation, and continuity across the violence of slavery and colonization.

That complexity is essential. Afro-Cuban art is not a side chapter of Cuban art. It is foundational to it. El Pasado Mío/My Own Past makes this argument visually, allowing viewers to see how Afrodescendant artists shaped the language of Cuban modernism and contemporary practice, even when historical narratives pushed them to the margins.

Artists such as Belkis Ayón become especially important within this framework. Her engagement with Abakuá mythology carries a profound intensity, particularly because she entered a visual territory associated with a male secret society and transformed it through her own artistic language. Her work does not merely illustrate myth; it reimagines it through silence, absence, confrontation, and monumental presence.

Throughout the exhibition, the works ask viewers to look again—to question how historical narratives are built, who is remembered, and what forms of knowledge have been overlooked. The exhibition encourages an internal dialogue rather than passive admiration. It is less about closing a gap than about changing the lens through which Cuban art is understood.

Wifredo Lam, Mujer con Pelo Largo
Wifredo Lam, Mujer con Pelo Largo (Woman with Long Hair), 1938, mixed media on heavy paper laid down on canvas. Lam’s hybrid visual language becomes central to the exhibition’s exploration of Afro-Cuban spirituality, modernism, and cultural memory. Courtesy of the Lowe Art Museum, University of Miami.

Afrocubanismo: Modernism, Representation, and the Cernuda Collection

The companion exhibition, Afrocubanismo: Highlights from the Ramón and Nercys Cernuda Collection, narrows the lens. Also guest curated by Dr. Alejandro de la Fuente, Director of Harvard’s Afro-Latin American Research Institute, it draws from one of Miami’s most important private collections of Cuban art to examine how Afro-Cuban imagery, spirituality, music, and ritual shaped twentieth-century Cuban modernism.

Afrocubanismo was not a simple celebration. It was a complex artistic and cultural movement in which artists turned toward Afro-Cuban religion, music, dance, ritual, and popular culture as sources of renewal. The exhibition makes room for both the beauty and the contradictions of that moment. It shows how Afro-Cuban culture became central to Cuban modern art while also raising questions about authorship, representation, and national identity.

Wifredo Lam’s presence is crucial. Lam’s visual vocabulary—hybrid, symbolic, modernist, and deeply connected to Afro-Cuban spiritual and cultural references—bridges ancestral consciousness and modernist experimentation. His figures often feel assembled from multiple inheritances: African, European, Caribbean, Indigenous, and surrealist. In this context, Lam becomes less an isolated genius than part of a broader field of cultural exchange and reinterpretation.

Where El Pasado Mío/My Own Past foregrounds Afro-Cuban artists across generations, Afrocubanismo examines how Afro-Cuban culture circulated through the visual language of Cuban modernism. The distinction matters. One exhibition centers artists and their lived production; the other studies a movement and its influence. Placed together, they allow viewers to understand both presence and representation, both heritage and interpretation.

Belkis Ayón Manso Desobediencia (Disobedience) 1988 8 collagraphs set 3 of 4 101 x 78 inches
Belkis Ayón Manso, Desobediencia (Disobedience), 1988, eight collagraphs, set 3 of 4. Ayón’s monumental print practice reimagines Afro-Cuban spiritual narratives through silence, power, and commanding presence. Courtesy of the Lowe Art Museum, University of Miami.

Why the Pairing Matters

The strength of the Lowe’s presentation is that the two exhibitions sharpen each other without collapsing into one narrative. El Pasado Mío/My Own Past expands visibility around Afro-Cuban artists themselves, while Afrocubanismo considers the broader cultural movement that brought Afro-Cuban themes into modern Cuban art. One restores breadth; the other offers focus.

This pairing is especially meaningful in Miami, where Cuban identity is often discussed through exile and diaspora, but less frequently through the full complexity of race, African heritage, spiritual syncretism, and Afrodescendant artistic production. These exhibitions insist that Cuban culture cannot be understood as monolithic. It has always been shaped by African, Indigenous, European, Caribbean, and diasporic histories, as well as by the lived realities of race and class.

The experience is powerful because it does not flatten history into celebration alone. It honors artistic achievement while acknowledging omission, appropriation, recovery, and the responsibilities of museums, collections, and scholarship. Paint, paper, sculpture, print, and object become carriers of cultural memory—archives of gesture, belief, resistance, and survival.

Together, El Pasado Mío/My Own Past and Afrocubanismo create one of the most significant museum experiences in Miami this season. They are intellectually rigorous, visually compelling, and emotionally resonant. At the Lowe, the past is not presented as something finished. It is active, layered, and still speaking.

These exhibitions ask us to listen more carefully—and to understand Afro-Cuban art not as a footnote, but as a central force in the story of Cuban art, Caribbean modernism, and the cultural imagination of the Americas.

El Pasado Mío/My Own Past and Afrocubanismo: Highlights from the Ramón and Nercys Cernuda Collection are on view at the Lowe Art Museum through September 12, 2026.

Fundamentos del diseño tridimensional en 2027

Fundamentos del diseño tridimensional

Fundamentos del diseño tridimensional: forma, espacio, estructura y nuevas tecnologías

Del pensamiento escultórico al diseño digital, inmersivo y generativo

El diseño tridimensional comienza mucho antes de que exista un objeto.

Puede comenzar con una línea, una superficie, una intuición espacial, una relación entre llenos y vacíos o simplemente con la pregunta de cómo una forma podría ocupar, transformar o activar el espacio. Diseñar en tres dimensiones significa pensar simultáneamente en forma, volumen, posición, dirección, estructura, materia, escala y experiencia espacial.

Por eso resulta demasiado limitado definir el diseño tridimensional simplemente como una “técnica para construir objetos con altura, anchura y profundidad”. Es, más precisamente, un proceso de organización espacial mediante el cual se conciben y desarrollan formas capaces de existir física o virtualmente y de ser percibidas desde múltiples posiciones.

Wucius Wong convirtió esta problemática en uno de los sistemas pedagógicos más influyentes del diseño moderno. Su libro Principles of Three-Dimensional Design, publicado originalmente en 1977 y posteriormente incorporado a Principles of Form and Design, estudia planos seriados, estructuras de pared, prismas, cilindros, repetición, estructuras poliédricas, planos triangulares, estructuras lineales y líneas interconectadas. La finalidad, según la descripción bibliográfica original, era ayudar al estudiante a pensar escultóricamente mediante el estudio sistemático de líneas, planos y construcciones geométricas.

La edición española, Fundamentos del diseño, publicada por Gustavo Gili en 1995, reunió en un solo volumen sus investigaciones sobre diseño bidimensional, forma bidimensional y diseño tridimensional.

Más de cuatro décadas después de los primeros textos de Wong, estos principios continúan siendo relevantes. Lo que ha cambiado radicalmente son las herramientas con las que podemos explorarlos.

Hoy una forma puede nacer en cartón o madera, pero también dentro de un software CAD, un sistema paramétrico, una simulación, un entorno de realidad virtual o un proceso de fabricación aditiva.

El fundamento sigue siendo el mismo: comprender el espacio antes de intentar dominarlo.

¿Qué es el diseño tridimensional?

Una forma tridimensional posee relaciones mensurables en tres ejes espaciales: anchura, altura y profundidad. Pero esas dimensiones, por sí solas, no constituyen diseño.

Diseñar significa establecer relaciones intencionales entre las partes.

Un objeto puede ser tridimensional sin haber sido diseñado; una piedra posee volumen, por ejemplo. El diseño aparece cuando existe una decisión acerca de su configuración, función, estructura, organización o significado.

La investigación contemporánea sobre educación del diseño también insiste en esta diferencia. Hsieh, Chen y Chen señalan que la enseñanza fundamental del diseño no consiste simplemente en producir formas arbitrarias, sino en desarrollar formas capaces de comunicar la intención de quien diseña.

Por ello, el diseño tridimensional puede aplicarse a numerosos territorios:

arquitectura, escultura, diseño industrial, mobiliario, joyería, instalaciones, escenografía, exhibiciones, espacios interiores, diseño de productos, ambientes digitales, videojuegos, realidad virtual y fabricación computacional.

Lo tridimensional tampoco necesita materializarse inmediatamente. Un modelo digital puede poseer relaciones espaciales tridimensionales aunque todavía no haya sido fabricado.

Esta distinción es especialmente importante en el siglo XXI: diseñar en tres dimensiones y fabricar en tres dimensiones son procesos relacionados, pero no equivalentes.

Del diseño bidimensional al tridimensional

En términos básicos, una composición bidimensional se desarrolla sobre dos dimensiones principales. El diseño tridimensional introduce profundidad física o espacial.

Pero el salto del 2D al 3D no consiste simplemente en añadir una tercera coordenada.

Implica cambiar la manera de pensar.

En una imagen bidimensional podemos controlar lo que el espectador observará dentro de un marco relativamente estable. Una forma tridimensional, en cambio, puede ser rodeada, atravesada, contemplada desde arriba o desde abajo y percibida de maneras diferentes según la distancia, la iluminación y el movimiento del cuerpo.

Por eso la investigación sobre capacidad espacial resulta relevante para el diseño. Revisiones académicas muestran que el razonamiento espacial no es una habilidad única, sino un conjunto complejo de capacidades relacionadas con la visualización, transformación y comprensión de relaciones espaciales; además, estas capacidades pueden desarrollarse mediante entrenamiento.

Diseñar tridimensionalmente supone entonces aprender no solo a dibujar formas, sino a imaginar cómo esas formas existirán en el espacio.

Una corrección importante: vistas ortográficas no son perspectivas

Tradicionalmente se utilizan tres vistas principales para describir muchos objetos:

Vista superior o planta
Muestra el objeto desde arriba.

Vista frontal
Muestra el objeto desde el frente.

Vista lateral
Muestra uno de sus costados.

Sin embargo, técnicamente no deberían llamarse “tres perspectivas básicas”. Son proyecciones o vistas ortográficas.

En la proyección ortográfica, las líneas de visión son paralelas y perpendiculares al plano de proyección. Las vistas frontal, superior y lateral permiten traducir un objeto tridimensional a representaciones bidimensionales mensurables. McGill University señala que normalmente se seleccionan únicamente las vistas necesarias para describir el objeto sin ambigüedad.

La perspectiva, en cambio, representa visualmente la profundidad mediante convergencias hacia puntos de fuga. En ella aparecen conceptos como:

  • línea del horizonte;
  • punto o puntos de fuga;
  • plano del cuadro;
  • posición del observador o punto de vista;
  • líneas de proyección.

En una perspectiva lineal, líneas paralelas en el espacio pueden aparecer convergiendo hacia puntos de fuga; el sistema busca producir en una superficie bidimensional una experiencia convincente de profundidad.

Por ello, la perspectiva es fundamental para representar el espacio, pero no constituye por sí misma el diseño tridimensional.

Los elementos conceptuales

Wong organiza el pensamiento tridimensional comenzando por cuatro elementos conceptuales:

Punto

El punto indica una posición en el espacio. Conceptualmente no posee longitud, anchura ni profundidad.

Un punto puede señalar, por ejemplo, el encuentro de líneas o la posición de un vértice.

Línea

El desplazamiento conceptual de un punto produce una línea.

La línea tiene longitud y dirección y puede actuar como límite, eje, trayectoria o elemento estructural.

En tres dimensiones una línea deja de pertenecer necesariamente a un único plano: puede atravesar y organizar el espacio.

Plano

Un plano posee longitud y anchura conceptuales, pero no espesor.

Puede dividir, limitar o articular un espacio y convertirse físicamente en una superficie.

Volumen

Cuando los planos delimitan o generan una región tridimensional aparece el volumen.

El volumen puede entenderse tanto como masa positiva como a través del espacio interior que encierra.

Esta genealogía —punto, línea, plano y volumen— constituye una estructura conceptual que Wong utiliza para pasar progresivamente de relaciones abstractas a construcciones tridimensionales.

Los elementos visuales

Cuando los elementos conceptuales adquieren presencia perceptible aparecen los elementos visuales.

Forma

La forma constituye la configuración perceptible del objeto.

No debería reducirse únicamente a su contorno. En tres dimensiones incluye la relación entre superficies, volúmenes, vacíos, orientación y estructura.

Tamaño y escala

Todo objeto posee dimensiones físicas o virtuales, pero su escala surge de la relación con otros cuerpos, objetos, espacios y, especialmente, con el cuerpo humano.

Una escultura de treinta centímetros y una estructura de treinta metros pueden compartir geometría y producir experiencias radicalmente distintas.

Color

El color modifica la percepción de unidad, fragmentación, profundidad, peso y jerarquía.

No es simplemente una decoración aplicada sobre la forma: puede contribuir a organizarla.

Textura

La textura describe las características perceptibles de una superficie.

Puede ser visual, táctil o ambas: lisa, rugosa, reflectante, porosa, translúcida, flexible, pulida, irregular.

En la tradición de enseñanza tridimensional de Rowena Reed Kostellow, línea, plano o superficie, volumen, luz-oscuridad, textura y color aparecen igualmente como componentes fundamentales de la materialización formal.

Elementos de relación: posición, dirección, espacio y gravedad

Una forma nunca existe de manera completamente aislada.

Su significado perceptivo depende de su relación con otras formas y con el espacio que ocupa.

Posición

Indica dónde se encuentra una forma respecto de otras formas, de una estructura o de un sistema espacial de referencia.

Dirección

Describe la orientación dominante de una forma o elemento espacial.

Una dirección horizontal, vertical, diagonal, radial o curvilínea puede alterar completamente el carácter de una composición.

Espacio

En diseño tridimensional, el espacio no debe entenderse únicamente como aquello que queda “vacío”.

Puede ser:

ocupado, desocupado, contenido, atravesado, abierto, cerrado, positivo o negativo.

El vacío puede convertirse en un elemento tan importante como la masa.

Una abertura dentro de una escultura, por ejemplo, no es simplemente ausencia de material: puede organizar la mirada, permitir el paso de luz y establecer relaciones entre interior y exterior.

Gravedad: una distinción fundamental

Aquí es necesario corregir una confusión frecuente.

En los escritos de Wong sobre diseño bidimensional, la gravedad puede funcionar como una percepción psicológica de pesadez, ligereza, estabilidad o inestabilidad.

Pero Wong modifica explícitamente este principio cuando pasa al diseño tridimensional.

En el mundo tridimensional, señala, la gravedad es real: afecta la estabilidad de la forma, exige soportes, anclajes o suspensiones y se relaciona con el peso y las propiedades de los materiales.

Esta diferencia es esencial.

Una composición gráfica puede parecer inestable.

Una escultura físicamente inestable puede caer.

Elementos constructivos: vértice, arista y cara

La construcción geométrica tridimensional introduce tres componentes particularmente importantes:

Vértice

Punto donde convergen aristas o planos.

Arista

Línea producida por el encuentro de dos superficies o planos.

El texto original afirmaba que se produce cuando se unen “dos planos paralelos”. Esto debe corregirse: dos planos paralelos no se encuentran. Wong habla específicamente del encuentro de dos planos no paralelos a lo largo de una línea conceptual.

Cara

Superficie que forma parte del límite exterior de un volumen.

Estos elementos permiten analizar poliedros, prismas, estructuras modulares y formas geométricas complejas.

Forma y espacio negativo

Uno de los aprendizajes más importantes del diseño tridimensional es abandonar la idea de que solamente diseñamos “el objeto”.

También diseñamos aquello que lo rodea y aquello que penetra en él.

Una silla diseña tanto sus superficies materiales como los espacios existentes entre asiento, respaldo, brazos y suelo.

Una escultura perforada construye simultáneamente masa y vacío.

Un edificio diseña tanto muros como habitaciones.

La relación entre forma positiva y espacio negativo es, por ello, inseparable.

El diseño tridimensional más sofisticado no trata al vacío como residuo: lo utiliza como material compositivo.

Estructura

La estructura es el sistema de relaciones que permite que una forma se organice y, cuando es física, se sostenga.

Puede ser visible o estar oculta.

En términos visuales, establece orden, ritmo, jerarquía y coherencia.

En términos constructivos, determina cómo se transmiten esfuerzos y cómo diferentes componentes permanecen vinculados.

La estructura no debe confundirse necesariamente con regularidad. Una composición aparentemente caótica puede estar organizada mediante una estructura subyacente extremadamente rigurosa.

Módulo, repetición y variación

Un módulo es una unidad que puede repetirse, transformarse o combinarse para producir una organización mayor.

La repetición puede afectar:

figura, tamaño, dirección, posición, color, textura o configuración espacial.

Cuando varias unidades mantienen una relación constante pueden producir sistemas de mayor escala.

Pero la repetición no tiene que producir monotonía.

Puede incorporar:

gradación, rotación, desplazamiento, alternancia, contraste, expansión o deformación.

Wong dedica capítulos completos a repetición, estructuras de pared, estructuras poliédricas y sistemas lineales, demostrando que una forma compleja puede emerger de operaciones relativamente elementales.

Planos seriados

Uno de los conceptos más fértiles de Wong es el plano seriado.

El principio es sencillo: si imaginamos un volumen dividido mediante sucesivas secciones transversales, cada sección puede convertirse en un plano. Una secuencia de esos planos puede reconstruir perceptivamente o materialmente el volumen.

Los planos pueden repetirse sin cambios o modificarse gradualmente.

Wong distingue, entre otras posibilidades:

  • variación gradual de tamaño manteniendo la figura;
  • variación gradual de la figura manteniendo el tamaño;
  • variación simultánea de figura y tamaño.

Este principio continúa apareciendo hoy en arquitectura, fabricación digital, mobiliario, instalaciones y escultura.

Retículas y estructuras modulares

La retícula proporciona un sistema de coordenadas y relaciones para organizar unidades.

En dos dimensiones puede constituirse mediante líneas horizontales y verticales; en tres dimensiones puede expandirse hasta convertirse en una malla espacial o estructura celular.

Wong demuestra, por ejemplo, cómo una estructura inicialmente bidimensional puede adquirir profundidad y transformarse en una organización de celdas espaciales.

Actualmente esta lógica adquiere nuevas posibilidades mediante sistemas paramétricos, estructuras lattice y fabricación computacional.

Material: cuando la geometría encuentra la realidad

Ninguna comprensión contemporánea del diseño tridimensional debería separar completamente forma y material.

Cartón, madera, acero, vidrio, papel, piedra, arcilla, polímeros, textiles o materiales compuestos poseen:

peso, rigidez, flexibilidad, resistencia, transparencia, textura y comportamientos constructivos diferentes.

Una geometría posible en acero puede resultar imposible en cartón.

Una curva sencilla en software puede ser extremadamente difícil de fabricar.

Por ello, diseñar tridimensionalmente implica preguntarse no solamente qué forma quiero, sino también:

¿de qué está hecha?, ¿cómo se sostiene?, ¿cómo se une?, ¿cómo envejece?, ¿cómo responde a la luz?, ¿cómo puede fabricarse?

El diseño tridimensional después de la revolución digital

Los principios clásicos no han desaparecido.

Se han expandido.

Modelado CAD

El modelado tridimensional asistido por computadora permite construir, medir, transformar y evaluar geometrías antes de producir físicamente un objeto.

La investigación educativa muestra además que el uso de CAD puede contribuir al desarrollo de diferentes aspectos de la capacidad espacial.

Diseño paramétrico y computacional

En lugar de diseñar únicamente una forma terminada, los sistemas paramétricos permiten establecer reglas y relaciones.

Cambiar una variable puede modificar automáticamente múltiples componentes del diseño.

El diseñador deja entonces de definir exclusivamente un objeto y comienza también a diseñar el sistema capaz de producir variantes del objeto.

Realidad virtual y realidad extendida

Una transformación especialmente importante para el diseño contemporáneo es la posibilidad de entrar físicamente —al menos perceptivamente— dentro de un modelo antes de construirlo.

Una revisión publicada en Design Studies en 2025 encontró que las tecnologías XR —realidad virtual, aumentada y mixta— pueden favorecer la percepción espacial, la exploración a escala real, los procesos iterativos y el aprendizaje experiencial dentro de la enseñanza de arquitectura e interiores.

Esto cambia algo fundamental.

Durante siglos, el diseñador tuvo que imaginar mentalmente la transición entre dibujo y espacio.

Ahora puede caminar virtualmente por la forma diseñada.

La investigación no sugiere, sin embargo, que la tecnología elimine la necesidad de aprender fundamentos. Al contrario: las herramientas inmersivas funcionan mejor cuando se integran dentro de estructuras pedagógicas coherentes. Revisiones sistemáticas recientes advierten precisamente contra asumir que la inmersión tecnológica produce automáticamente mejores aprendizajes.

Fabricación aditiva: del modelo al objeto

La impresión 3D conecta directamente geometría digital y fabricación.

La norma internacional ISO/ASTM 52900:2021, confirmada como vigente en 2025, define la fabricación aditiva mediante el principio de construir geometrías físicas tridimensionales mediante la adición sucesiva de material.

Esta tecnología ha ampliado considerablemente el repertorio geométrico disponible para diseñadores e ingenieros.

La investigación reciente sobre Design for Additive Manufacturing destaca oportunidades relacionadas con:

geometrías complejas, optimización topológica, estructuras lattice, reducción de peso, personalización y consolidación de componentes. Una revisión sistemática publicada en 2026 analizó 65 estudios revisados por pares y señala también la creciente incorporación de inteligencia artificial y machine learning dentro de estos procesos.

Pero existe una advertencia importante:

que una forma pueda imprimirse no significa que esté bien diseñada.

Las propiedades del material, orientación de fabricación, estructuras de soporte, anisotropía, tolerancias, acabado y comportamiento mecánico continúan imponiendo restricciones.

¿Es la impresión 3D automáticamente sostenible?

No.

La libertad geométrica y la reducción potencial de desperdicio pueden ofrecer ventajas ambientales, pero la evidencia científica señala que el resultado depende del material, el proceso, el consumo energético, el volumen de producción, la geometría y todo el ciclo de vida del producto.

Revisiones recientes encuentran situaciones en las que la fabricación aditiva ofrece ventajas importantes, especialmente para piezas complejas y determinadas escalas de producción, y otras en las que los métodos convencionales siguen teniendo mejor desempeño ambiental.

Por tanto, sostenibilidad también es una decisión de diseño, no una propiedad automática de la tecnología.

Inteligencia artificial y diseño tridimensional

De cara a una enseñanza y práctica profesional preparada para 2027, la inteligencia artificial debe entenderse como otra expansión de las herramientas de diseño, no como sustituto de los fundamentos espaciales.

Las investigaciones recientes sobre fabricación aditiva ya estudian la integración de IA y aprendizaje automático en optimización, diseño de estructuras y procesos de manufactura.

Esto apunta hacia un cambio conceptual importante.

El diseñador contemporáneo puede trabajar de varias maneras:

modelando directamente una forma;
definiendo parámetros;
estableciendo restricciones;
simulando comportamiento;
permitiendo que un algoritmo explore alternativas;
seleccionando, corrigiendo y reinterpretando resultados.

La autoría del diseño no desaparece. Cambia el lugar desde el cual se toman las decisiones.

La pregunta fundamental continúa siendo humana:

¿por qué esta forma y no otra?

Los fundamentos siguen siendo fundamentales

La tecnología puede producir formas cada vez más complejas, pero complejidad no equivale automáticamente a calidad.

Un sistema generativo puede producir miles de soluciones.

Una impresora puede materializar geometrías extraordinariamente intrincadas.

Un visor de realidad virtual puede permitirnos entrar en un espacio inexistente.

Sin embargo, ninguna de estas herramientas determina por sí sola:

qué relación debe existir entre masa y vacío;
qué escala es apropiada;
cuándo una estructura está equilibrada;
qué jerarquía visual necesita una composición;
cómo debe relacionarse una forma con el cuerpo;
qué material comunica mejor una intención;
o qué significado posee aquello que estamos creando.

Es precisamente allí donde los fundamentos clásicos de diseño mantienen su vigencia.

Conclusión: diseñar es organizar relaciones

El diseño tridimensional no debería entenderse únicamente como la creación de objetos con altura, anchura y profundidad.

Es una disciplina para pensar relaciones espaciales.

Entre punto y línea.

Entre línea y plano.

Entre plano y volumen.

Entre masa y vacío.

Entre una parte y el conjunto.

Entre material y gravedad.

Entre cuerpo y escala.

Entre estructura y apariencia.

Entre lo que imaginamos y aquello que finalmente puede existir.

Wucius Wong construyó una gramática extraordinariamente útil para comprender estas relaciones. Rowena Reed Kostellow desarrolló, desde otra tradición pedagógica, una metodología centrada igualmente en la estructura de las relaciones visuales; su trabajo continúa siendo utilizado en la enseñanza tridimensional décadas después.

En 2027, diseñar tridimensionalmente puede significar cortar cartón con una cuchilla, modelar arcilla con las manos, programar una geometría paramétrica, recorrer un edificio mediante realidad virtual o enviar un objeto digital a una impresora 3D.

Las herramientas cambian.

El problema fundamental permanece: convertir una idea en una organización coherente de forma, espacio, materia y experiencia.

Referencias académicas y bibliográficas principales

Wong, Wucius. Principles of Three-Dimensional Design. Van Nostrand Reinhold, 1977. Su estructura incluye planos seriados, estructuras de pared, prismas y cilindros, repetición, estructuras poliédricas y sistemas lineales.

Wong, Wucius. Principles of Form and Design. John Wiley & Sons, 1993.

Wong, Wucius. Fundamentos del diseño. Barcelona: Editorial Gustavo Gili, 1995. ISBN 84-252-1643-5.

Hannah, Gail Greet. Elements of Design: Rowena Reed Kostellow and the Structure of Visual Relationships. Princeton Architectural Press, 2002.

Hsieh, Ying-Yi; Chen, Chun-Ching; Chen, Wen-Yin. “Form Development from 2D to 3D: The Basic Design Courses for Higher Education.” International Journal of Art & Design Education, 41(1), 96–107. DOI: 10.1111/jade.12377.

Buckley, Jeffrey; Seery, Niall; Canty, Donal. “A Heuristic Framework of Spatial Ability.” Educational Psychology Review, 30, 947–972. DOI: 10.1007/s10648-018-9432-z.

Lee, Jisun; Kim, Yeayoung. “Extended reality in architectural and interior design curricula: A review of applications, outcomes, and pedagogical implications.” Design Studies, 101 (2025), 101359. DOI: 10.1016/j.destud.2025.101359.

Reinke, Gustavo; dos Santos, Andrea Cristina. “A systematic review and unified framework for design for additive manufacturing (DfAM).” The International Journal of Advanced Manufacturing Technology, 143 (2026), 4507–4535. DOI: 10.1007/s00170-026-17632-6.

ISO/ASTM 52900:2021. Additive manufacturing — General principles — Fundamentals and vocabulary. Norma confirmada en 2025.

Esta versión corrige varios errores conceptuales del artículo original y no conserva afirmaciones que no pude verificar. En particular, corregí las vistas ortográficas, la definición del punto, la arista, el papel de la gravedad en 3D y la definición de los planos seriados.

Museos y espacios culturales de Miami

Museos y espacios culturales de Miami

1. American Museum of the Cuban Diaspora

Institución dedicada a preservar e interpretar la historia, la cultura y la experiencia del exilio cubano. Sus exposiciones combinan memoria histórica, artes visuales y testimonios de la diáspora, situando la experiencia cubanoamericana dentro de la historia cultural de Miami.

Dirección: 1200 Coral Way, Miami, FL 33145.

2. Fundación Pablo Atchugarry Miami

Anteriormente identificada en algunas guías como Atchugarry Art Center.

Espacio dedicado al arte moderno y contemporáneo vinculado a la Fundación Pablo Atchugarry. Su programación presenta exposiciones temporales, proyectos curatoriales y artistas internacionales, con una presencia particularmente importante de la escultura y la abstracción contemporánea.

Dirección: 5520 NE 4th Ave, Miami, FL 33137.

3. Coral Castle

Extraordinario conjunto escultórico construido durante décadas por Edward Leedskalnin utilizando enormes bloques de piedra caliza coralina. Más que un museo tradicional, Coral Castle constituye una singular obra de arquitectura vernácula, ingeniería artesanal y escultura monumental.

Dirección: 28655 S. Dixie Highway, Homestead, FL 33033.

4. Coral Gables Museum

Museo dedicado a la historia, arquitectura, diseño urbano y patrimonio cultural de Coral Gables. Ocupa el histórico edificio de la antigua estación de Policía y Bomberos de 1939 y desarrolla exposiciones que conectan las artes visuales con la identidad urbana del sur de Florida.

Dirección: 285 Aragon Ave, Coral Gables, FL 33134.

5. Deering Estate

Sitio histórico y reserva natural junto a Biscayne Bay que integra patrimonio arquitectónico, arqueología, ecología y arte contemporáneo. Además de sus históricas residencias, desarrolla exposiciones, residencias de artistas y programas que exploran las relaciones entre cultura y paisaje.

Dirección: 16701 SW 72nd Ave, Miami, FL 33157.

6. Fairchild Tropical Botanic Garden

Uno de los jardines botánicos tropicales más importantes de Estados Unidos. Además de sus colecciones científicas y programas de conservación, Fairchild incorpora regularmente escultura, instalaciones, diseño y proyectos artísticos que establecen diálogos entre arte, botánica y medioambiente.

Dirección: 10901 Old Cutler Road, Miami, FL 33156.

7. Patricia and Phillip Frost Art Museum

Museo de arte de Florida International University y Smithsonian Affiliate. Su colección y programación poseen especial fortaleza en arte estadounidense, latinoamericano, caribeño y contemporáneo, incluyendo importantes representaciones de pintura cubana y haitiana.

Dirección: 10975 SW 17th St, Miami, FL 33199.

8. Haitian Heritage Museum

Institución dedicada a preservar, investigar y difundir el arte, la historia y el patrimonio cultural haitiano. Funciona como museo y plataforma educativa, otorgando visibilidad a artistas haitianos y a las contribuciones de la diáspora haitiana al tejido cultural de Miami.

Dirección: 4141 NE 2nd Ave, Suite 105C, Miami, FL 33137.

9. Museum of Miami

Anteriormente HistoryMiami Museum.

Museo dedicado a documentar y narrar la compleja historia social y cultural de Miami y South Florida. Como Smithsonian Affiliate, conserva extensas colecciones de objetos, fotografías y archivos relacionados con migración, comunidades, patrimonio y transformación urbana.

Dirección: 101 W Flagler St, Miami, FL 33130.

10. Institute of Contemporary Art, Miami

ICA Miami es una de las principales instituciones de arte contemporáneo de la ciudad. Su programa se distingue por presentar artistas emergentes, figuras históricamente subrepresentadas y nuevas investigaciones curatoriales, junto con una colección permanente y un jardín de esculturas.

Dirección: 61 NE 41st St, Miami, FL 33137.

11. Juan Carlos Maldonado Collection (JCMC)

Colección especializada en abstracción geométrica, con una importante representación del modernismo latinoamericano y diálogos internacionales. Sus proyectos han relacionado geometría, arquitectura, modernidad y cultura material, incluyendo también una notable colección de objetos Ye’kwana.

Dirección registrada: 45 NE 39th St, Miami, FL 33137.

Nota: los listados actuales presentan información contradictoria sobre su acceso público, por lo que conviene verificar directamente antes de una visita.

12. Lowe Art Museum

Fundado en 1950 en la University of Miami, es uno de los museos universitarios históricos de South Florida. Su colección enciclopédica comprende cerca de cinco milenios de producción artística y cultural procedente de distintas regiones del mundo.

Dirección: 1301 Stanford Drive, Coral Gables, FL 33146.

13. Margulies Collection at the Warehouse

Importante colección privada abierta al público en Wynwood, especializada en arte moderno y contemporáneo. Sus amplios espacios albergan pintura, escultura, fotografía, video e instalaciones monumentales de artistas de relevancia internacional.

Dirección: 591 NW 27th St, Miami, FL 33127. Actualmente está temporalmente cerrada y anuncia su reapertura con nuevas exposiciones para noviembre de 2026.

14. Coral Gables Merrick House

Casa histórica vinculada a George E. Merrick, fundador de Coral Gables. Conservada como museo, permite comprender el origen de la ciudad y la concepción cultural y arquitectónica que dio forma al proyecto de “The City Beautiful”.

Dirección: 907 Coral Way, Coral Gables, FL 33134.

15. Museum of Art and Design (MOAD) at MDC

El Museum of Art and Design de Miami Dade College desarrolla exposiciones y proyectos en torno al arte, diseño, cultura contemporánea y memoria social. Su sede principal se encuentra en la histórica Freedom Tower, edificio inseparable de la historia de la inmigración cubana en Miami.

Dirección: 600 Biscayne Blvd, Miami, FL 33132.

16. Museum of Graffiti

Fundado en Wynwood en 2019, está dedicado a documentar la historia y evolución internacional del graffiti. Su discurso sitúa el graffiti dentro de la historia del arte y de la cultura urbana, presentando pioneros, archivos, exposiciones contemporáneas y proyectos educativos.

Dirección: 276 NW 26th St, Miami, FL 33127.

17. Nader Museum

El Nader Art Museum Latin America está dedicado principalmente al arte moderno y contemporáneo latinoamericano, caribeño y de sus diásporas. Su programación y colección incluyen importantes figuras de la región y mantienen una presencia especialmente significativa de la obra de Fernando Botero.

Dirección: 62 NE 27th St, Miami, FL 33137.

18. Pérez Art Museum Miami

PAMM es una de las instituciones fundamentales del arte moderno y contemporáneo en Miami. Su colección y programación reflejan la posición geográfica y cultural de la ciudad como punto de encuentro entre América Latina, el Caribe, Estados Unidos y múltiples diásporas internacionales.

Dirección: 1103 Biscayne Blvd, Miami, FL 33132.

19. Rubell Museum

Uno de los museos privados de arte contemporáneo más importantes de Miami. Surgido de la Rubell Family Collection, conserva miles de obras y ha presentado tempranamente a numerosos artistas que posteriormente alcanzarían reconocimiento internacional.

Dirección: 1100 NW 23rd St, Miami, FL 33127.

20. The Barnacle Historic State Park

Construida en 1891, The Barnacle fue la residencia de Ralph Middleton Munroe, una figura esencial de los primeros años de Coconut Grove. La casa y su paisaje frente a Biscayne Bay ofrecen una excepcional ventana a la arquitectura doméstica y a la vida de Miami antes de su gran expansión urbana.

Dirección: 3485 Main Highway, Miami, FL 33133.

21. The Kampong, National Tropical Botanical Garden

Antigua residencia del célebre explorador botánico David Fairchild, The Kampong combina jardín histórico, investigación botánica y patrimonio cultural. Sus colecciones tropicales y su ubicación frente a Biscayne Bay hacen del espacio un importante punto de encuentro entre naturaleza, historia y, ocasionalmente, arte contemporáneo.

Dirección: 4013 South Douglas Road, Miami, FL 33133.

22. Vizcaya Museum & Gardens

National Historic Landmark y una de las instituciones patrimoniales más emblemáticas de Miami. La antigua residencia de James Deering reúne arquitectura, artes decorativas, antigüedades europeas, jardines formales y paisaje tropical, creando una compleja síntesis entre cultura europea y entorno del sur de Florida.

Dirección: 3251 South Miami Ave, Miami, FL 33129.

Alix Goor: Painting Between the Visible and the Invisible

Alix Goor

Color, Femininity, and the Language of Emotion

Alix Goor’s practice unfolds at the intersection of intuition, memory, color, femininity, and the natural world. Painting, for her, is not simply a means of representation but a process of discovery—one through which emotions, sensations, and aspects of identity can emerge before they are fully understood. Color operates as both material and psychological language, carrying associations that move between personal memory, cultural experience, and sensory perception.

Across her work, the female figure becomes more than a subject. It functions as an archetype through which Goor explores strength, vulnerability, sensuality, transformation, resilience, and spirituality. At the same time, her imagery repeatedly brings the human body into dialogue with animals and nature, challenging hierarchies between species and proposing a more interconnected understanding of existence.

Her recent experiments with large-scale painting, textiles, curtains, and spatial installation extend these concerns beyond the canvas. Increasingly, Goor is interested in transforming painting into an environment—one that viewers can enter physically as well as emotionally. In this interview with Art Miami Magazine, she reflects on intuition, color, self-discovery, the feminine, nature, spirituality, and her evolving desire to turn painting from an image into an immersive experience.

Alix Goor

AMM. You have said that art did not enter your life as a choice, but rather that it has always been present as part of your nature. When you create, do you feel that you are expressing something you already know about yourself, or does painting function as a process of discovery capable of revealing emotions, memories, or aspects of your identity that you had not yet been able to name?

AG. When I paint, it is first and foremost something very intuitive and instinctive. I have been painting since I was a child, and it has always been a very natural way for me to express myself, much more instinctive than writing, music, or anything else. Painting inevitably brings something out of me: emotions, sensations, memories, colors.

But it is also a real journey of self-discovery. I don’t always consciously know what I am looking for when I begin a painting. In fact, I would say that creation often comes before the idea and its understanding. I can finish a painting and think, “Oh, I hadn’t thought about that at all.” Then, when I try to understand why I painted it that way, I discover things about myself, my environment, or the world around me.

Sometimes it can take weeks or even months for me to understand what I was feeling when I first started a painting. And when a work takes a long time to complete, my emotional state can change between the beginning and the end. Even once a painting is finished, my relationship with it continues to evolve.

AMM. Color has a powerful visual intensity in your work, but it also seems to function as a psychological language. To what extent do you consciously choose a color combination, and at what point do you allow color to respond intuitively to your emotional state? Can color communicate something that verbal language cannot?

AG. I usually have an initial intuition about the colors I want to use, but I do very little preparation before painting. I leave a lot of room for experimentation. A color might seem right at first, and then stop working once another color is placed next to it. I adjust, change, and adapt, and the harmony gradually reveals itself through the process.

For me, color is deeply sensory. It is connected to memories, emotions, sensations, places, and moments. I experience it a little like a smell: it can bring something back to you without going through words.

I also believe that our relationship with color is shaped both by cultural associations and by our personal history. The same color can therefore create completely different emotions in different people.

I don’t consciously try to impose a particular emotion on the viewer. I paint for myself first, and then the viewer’s perspective completes the work. Color can speak just as much as words can, but everyone has their own sensitivity to that language.

Alix Goor

AMM. In works such as The Eye of the Toucan, you speak of an invisible connection between woman, animal, nature, and the spiritual world. How do you translate into painting something that, by definition, cannot be seen? Do you consider that one of art’s functions may be to make certain intuitive, emotional, or spiritual realities perceptible—realities that exist beyond rational perception?

AG. In my artistic practice, I am looking for a reconnection with raw, almost primitive sensations. I like bringing humans, animals, and nature back together and seeing them as different parts of the same whole, communicating with and enriching one another.

In The Eye of the Toucan, for example, the animal has a presence just as strong as the human figure. I don’t want to present human beings as superior to other species, but rather as part of a larger whole.

I don’t necessarily try to represent or illustrate a spiritual idea. I am more interested in creating a feeling. The figures, the colors, the symbols, and even the title, which I usually find at the end, all contribute to the meaning of the work.

I strongly believe that art can make us perceive things that cannot be explained rationally. This is particularly evident in abstract art: when there are no concrete references to hold on to, we are forced to listen to our own sensations. For me, art allows us to question ourselves and the world in a different way, by reconnecting with our most fundamental sensations rather than constantly trying to intellectualize everything.

AMM. The female figure holds an important place in your work, and you have described it in terms of its diversity, strength, and sensitivity. What does the female figure represent for you? Is it primarily an exploration of identity, personal experience, and emotional states, or does it also function as a symbolic language through which you address broader themes in your work?

AG. The female figure represents many things to me at once. It comes from the women I observe around me, women I admire, women in my family, personalities who have inspired me since childhood, but also complete strangers.

And even when I am not consciously trying to represent myself, there is always something of me within these figures. They are like fragments of different women that also exist within me. In that sense, they become a kind of self-portrait, without being a literal portrait of myself.

The woman has also become an archetype in my work. She can represent softness, strength, freedom, anger, sensuality, motherhood, spirituality, transformation, or resilience. Some of my figures almost become tarot cards.

So I am not simply painting a woman for the sake of painting a woman. What interests me is everything that exists through her. And ultimately, because every creation begins with me, these figures also allow me to understand myself better.

Alix Goor

AMM. At the Hangar de Paimbœuf, you began taking painting beyond the canvas, working with large-scale formats, textiles, curtains, architecture, and a direct relationship with the surrounding landscape. When the work begins to physically occupy the viewer’s space, does it cease to be simply an image and become an experience? Are you interested in moving toward a practice in which painting, body, architecture, and nature can become part of a single work?

AG. Paradoxically, I feel much more comfortable working on very large formats than on small ones. The gesture, the use of space, and the intensity of my colors can really expand and take their place.

I started experimenting with textiles because canvas can sometimes feel too fixed to me. I wanted to see how my painting would react to a different material, but also to create works that are lighter, more nomadic, and more adaptable. A curtain, for example, can be rolled up, transported easily, and installed in many different ways.

Ultimately, I would like to be able to place these works in the middle of a space, allowing the viewer to walk around them or even through them. I love the idea of painting becoming a kind of portal into another world.

I would like to take this even further: painting walls, creating sets, using curtains, and completely transforming a space so that the viewer truly enters my universe rather than simply looking at a work.

Nature is an endless source of inspiration in this process. It has incredible colors and patterns, but it also represents something that carries and sustains us. I would like to convey the idea that we should learn to respect nature and live in harmony with it, rather than seeing ourselves as superior to it.

And above all, I don’t want to dictate what the viewer should understand. Even if what they feel is completely different from what I intended to say, that’s perfectly fine. In fact, that’s what makes the experience interesting.