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
The work of the Brazilian sculptor Maria Martins (1894-1973) was for several decades completely marginalized in accounts of Surrealism, despite her prominent role in the movement during the 1940s, when her sculpture was included in several Surrealist exhibitions and publications. Maria’s sculpture was rooted in the debates and themes of Brazilian modernism before World War II and the emphasis in her work on Afro-Brazilian culture, as well as the myths and folklore of the Amazon Rainforest, needs to be placed within the context of a larger movement in Brazilian modernism, in which artists, writers, and musicians explored the theory of cultural cannibalism put forth by Oswald de Andrade in his “Manifesto Antropófago” (Cannibalist Manifesto).
When André Breton went to Mexico in 1938, he saw the photographs of Manuel Álvarez Bravo, took a set of them back with him to France and, the following year, published and exhibited them as part of his espousal of Mexico as “the surrealistic place par excellence.” That is the first reason why the work of Álvarez Bravo cannot be overlooked in the broader context of Surrealism. This circumstance, often cited, has rarely been analyzed in any depth and part of the aim of this essay is to undertake that analysis.
Antonin Artaud was one of the first internationally recognized writers to introduce the indigenous Tarahumara (Rarámuri) of Northwest Mexico to the world. In a series of publications based on his experiences with the tribe in 1936, Artaud left a vast visual legacy that positioned the Tarahumara within a powerful regime of representation, one that framed them within a mixed landscape of exoticism, primitivism, and peyote-inspired mysticism. This paper focuses on these literary works and interrogates the veracity of Artaud’s experiences and observations among the “pure race.” Drawing on the ethnographic record of the twentieth century and anthropological field research, it is my intention to reveal Artaud’s ability to fabricate, exaggerate, and embellish “the truth” which he so desperately desired to understand.
The painter and writer Wolfgang Paalen, who travelled through British Columbia and Southeastern Alaska in 1939, published a highly baroque travel account of the initial stages of his journey under the title “Paysage totémique” in Dyn (1942-44). Seeing Paalen’s text as an exemplary case of surrealist literary landscape in the Americas, the present article traces the ways in which concepts of ruination and mimeticism, in addition to Paalen’s particular theory of the origins of artistic vision, lead him to depict a landscape characterized by a series of cominglings. The observer and the landscape, the primitive work of art and the forest, the work or forest and primal myths whose origins go back to a magical/biological substrate—all of these dissolutions, mimickings or cominglings define a kind of liminal landscape that undercuts monolithic human subjectivity. Paalen applied the term “specific space” to the ways in which the work of art mimicked its environment and vice-versa, each standing in tension with the other. I propose that it is this very “specific space” of comingling which defines the totemic landscape for Paalen. His totem poles both arise from the forest through the mimetic processes, and decay back into the forest through a will to dissolution (or ruination) which is itself affected through mimetic processes. At the point where art blinks out, where with a slight shift of focus one sees a mythical bestiary either carved by human hands or by the chance agency of fire, Paalen sought the source of artistic vision.
