Journal of Surrealism and the Americas (JSA)
The Journal of Surrealism and the Americas focuses on the subject of modern European and American intellectuals’ obsession with the “New World.” This obsession—the very heart of Surrealism—extended not only to North American sites, but also to Latin America, the Caribbean, and to the numerous indigenous cultures located there. The journal invites essays that examine aspects of the actual and fantasized travel of these European and American intellectuals throughout the Americas, and their creative response to indigenous art and culture, including their anthropological and collecting activities, and their interpretations of the various geographic, political, and cultural landscapes of the Americas. We furthermore intend to investigate the interventions / negotiations / repudiations of European/American or other Surrealisms, by indigenous as well as other artists, writers and filmmakers. Original publication is available at: Journal of Surrealism and the Americas
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- Creators: Flores, David A.J. Murrieta
- Creators: Monahan, Laurie J.
General Topics Issue No. 2
Cover Image: Kati Horna, S.NOB #1 cover, 1962, ink on paper. Instituto de Investigaciones Filológicas, Mexico City, Mexico
Published: 2021-04-19
The Journal of Surrealism and the Americas: Vol. 11 No. 2 (2020) - Table of Contents
"Agustín Cárdenas: Sculpting the 'Memory of the Future' by Susan L. Power, p. 98-119.
"Bataillean Surrealism in Mexico: S.NOB Magazine (1962)" by David A.J. Murrieta Flores, p. 120-151.
"Mexican Carnival: Profanations in Luis Buñuel's Films Nazarín and Simón del desierto" by Lars Nowak, p. 152-177.
"Giorgio de Chirico, the First Surrealist in Mexico?" by Carlos Segoviano, p. 178-197?
"Exhibition Review: 'I Paint My Reality: Surrealism in Latin America' by Danielle M. Johnson, p. 198-204.
The first translations of Georges Bataille work available to a Mexican audience were made by writer Salvador Elizondo. After having read Les larmes d’eros (The Tears of Eros) in 1961, he founded S.NOB magazine one year later with the help of a wide group of collaborators that included Surrealist artists like Leonora Carrington and Kati Horna. S.NOB set out to oppose the closed-off nature of Mexican ‘official culture’, at the time dominated by State-promoted cultural nationalism. The magazine was part of a wider crisis of Mexican art and identity triggered in the 1950s and later known as la Ruptura (the Rupture). This new wave was concurrent with the growth of youth and mass popular culture, which found weapons of revolt against cultural nationalism in foreign cinema, music, and other emergent culture industries.
This essay will argue that S.NOB articulates an avant-garde, surrealist discourse that departs from the main current associated with André Breton. Instead, it closely follows the late writings of Georges Bataille via Elizondo’s translations and interpretations of his work. It will overview the theoretical aspects of Elizondo’s reading of Bataille in order to assess images and texts of the magazine, primarily Kati Horna’s photography, Alberto Gironella’s paintings (reproduced in print), and Tomás Segovia and Fernando Arrabal’s writings.
The objective is to show, through a sample analysis of the magazine’s discourse, the Bataillean construction of this particular collective’s avant-garde revolt. In it, the legacy of the surrealist movement in Mexico finds itself at a distance from the recurrent associations of Breton’s proclamations about the country, as well as the polemics derived from the "International Surrealist Exhibition" held in 1940 and the status of the “fantastic” in the history of Mexican art thereafter.
Photographer and war correspondent Lee Miller incongruously appeared bathing in Hitler’s bathtub in Vogue in 1945. Part of a series of articles and photographs Miller produced for Vogue during WWII, the photograph has recently been interpreted as Miller’s way to mark the Allied victory over the Nazis, registering her defiance and literal occupation of Hitler’s most personal of spaces. Laurie Monahan argues against such certainty, noting that the power of the images Miller produces from this period lies not in victory or defeat but in the absolutely disturbing contradictions that appear in the encounter. Present at the liberation of Dachau and subsequently lodging in Hitler’s Munich headquarters, Miller is forced to ask whether these traumas can be contained or managed through victory. Can we so easily condemn our enemies while assuring ourselves that we are entirely unlike them? Central to those assurances is the need to convince ourselves of the superiority of our values, our actions, and our ethics in the face of events that reveal death, fear, and the most sinister elements of human behavior – in short, to classify what constitutes the good and the bad. Miller’s images, with their sustained ambiguity, force us to ask these questions anew as we realize that even the terms of victory are not adequate for the purpose.