v a l l e j o n o c t u r n o

Tina Meradon - Foto

Tina Meradon

Raul Bueno-Poeta

Homo

Recordamos a un antiguo pariente:
se cubría con pieles de león.

Sus manos hacendosas descubrían el fuego.
Y sus piernas de ciervo fatigaban la tierra.
Sus dientes, como castores fieros, roían la corteza
del hueso.

Recordamos a un antiguo y hábil pariente
cuyos ojos eran tigres solitarios y prestos.

(De Viaje de Argos y otros poemas)

Oh, Lord

Vallejo Nocturno 2005

Sarah Amos

Sarah Amos - Nazzle Map

Piedras

Vallejo Nocturno 2005

Javier the Good Guy

Vallejo Nocturno 2005

In fear of turning this into a memory lane excursion, I will simply say that my cousin with Javier in a  foto of amiable tension displays what I seriously remember as Javier's great traits. We walked the city of Lima, inch by inch that winter. Spent many a night drinking and other subjects. I specifically remember developing photographs in his bath tub. Now, after so much fun he resides, I've been told, in San Fran practicing his art of healing minds. A true Peruvian.

Elina Brotherous-Fotos

Elina Brotherous

Wilfredo Lam

From Invisible Culture  :

The surrealists, in particular,took an interest in non-western arts and cultures. As a means of resistance to France's blatant assertion of global imperialism in the 1930s, the surrealists began to question traditional beliefs and engaged in an attempted         reshuffling of cultural hierarchies. They sought, through their artistic experimentation, a de-centered perspective that critiqued European ethnocentrism.   Moreover, with the completion of the Dakar-Djibouti mission in 1933 and the inauguration of the Musée de l'Homme in 1938, newly established ethnographic methods were made readily available to these artists. Yet, as I argue below, by assuming the position of privileged viewer of both the modern and the primitive, they perpetuated the ethnocentrism that they were trying to undermine.  The surrealists concealed, through the guise of ethnography, their continued use of the exotic “other” in opposition to the western. Instead of employing ethnography to reformulate their conceptions of the primitive other, the Parisian avant-garde used it as a means of extracting from the non-western those forms and ideas beneficial         to their own objectives.
 

Thus when Wifredo Lam arrived in Paris in 1938, it is not surprising that notions of race were clearly defined. Those who met him identified Lam by the color of his skin, and assumed, because of this, that he himself and his work had an innate connection   to primitive culture. Although Lam was only one quarter black (his father  was Chinese and his mother a mulatta of Spanish and African descent), because he physically appeared more African than Asian, European artists and critics aligned their visual perception of the man with their own interpretation of African societies.

      

Clarity of Thought

From Virtual Occoquan:

While Aristotle's work on logic, metaphysics, ethics, politics, and poetics had a profound influence on Western thought, many of his speculations about the natural world border on the absurd. Not only did Aristotle believe that the sun  orbits the earth and that objects fall at speeds in accordance with their      weights; he also suggested that women have fewer teeth than men and that a baby's sex is determined by the wind's direction at the time of its birth.

For the Love of God

Vallejo Nocturno 2005