Antoni Rząsa

The Artwork of Antoni Rząsa

Born in February of 1919 in Futoma, a village located at the foot of the Carpathian Mountains, Antoni Rząsa was a Polish sculptor whose works were inspired by native folk art. He was born in an area where Catholic churches, having been erected since the sixteenth-century, were later surrounded by Orthodox temples. The art of creating both practical and spiritual objects from wood was a common and flourishing tradition in Poland’s Subcarpathian Voivodeship.

Attracted by the characteristics of wood and its carving, Rząsa carried on local tradition and began combining the religious experience with the folk art of the region. His work presented to the viewer an uncharacteristic understanding of faith, suffering and humor. Rzasa’s figures of weeping Marys and Crucified Christs captivated both priests and atheists with their gestures and openness to more than one interpretation. In addition to his iconic figures, Rząsa also created figures drawn from family experiences and a series of carved chairs and benches with elements of flora and fauna.

Antino Rząsa graduated from the High School of Fine Arts in Zakopane, a southern Polish town in the region of Podhale. In 1938, he studied at the city’s School of Wood Industry under Polish sculptor Antoni Kenar, who was reforming the educational system by placing an emphasis on traditional folk art and its connection to contemporary art. In his own work, Kenar combined elements of the Podhale region with influences from Cubism and Art Déco.

In 1939, Rząsa’s studies were suspended with the outbreak of World War II. He joined the local guerrilla group in 1940 within which he served as a messenger runner. During his war service, Rząsa received notice that his mother had died in 1941. He returned to Zakopane in 1948 and resumed his studies under the guidance of Antoni Kenar at the School of Wood Industry. Rząsa graduated in 1952, the same year his father died. Invited by Kenar to teach sculpture at the school, he taught and lectured there until 1973. During his tenure, the school was renamed the Antoni Kenar Art School Complex after Kenar’s death in 1959.

Antoni Rząsa created the majority of his work through the creation of multiple series revolving around themes both secular and religious. His first series was the “Days of War” which covered a two year period from 1956 to 1958. In 1960, Rząsa started the one-year “Saint Annes”cycle and also began a twelve-year cycle entitled “The Pietas”. The most prolific of his series was “The Cycle of Crosses” which include six cycles created over a period of thirteen years from 1962 to 1975.

Rząsa’s first group showing was the 1952 “Utility in Art” exhibition held in Zakopane. Other group exhibitions followed regularly In Berlin, Geneva, London, Warsaw, Shanghai and Beijing. In 1963, Rząsa had two solo exhibitions: the Artist and Viewer Gallery in Warsaw’s Łazienki Park and Kraków’s PAX Gallery. Other solo presentations included an exhibition at Warsaw’s Gallery of Sculpture in 1966, two shows in Zakopane in 1968 and 1973, and a 1972 solo exhibition in Chester, England. Polish directors Anna Micińska and Grzegorz Dubowski premiered their short 1973 biographical film “Portret Antoniego Rząsy (The Portrait of Antoni Rząsa)” at the Kraków Film Festival where they each were given a bronze award for their directorial work.

In 1974, Antoni Rząsa with his wife Halina and son Marcin began construction of a home and gallery on Bogdańskiego Street in Zakopane. The next year, he showed his new work at a solo exhibition in Kraków’s Gallery of Contemporary Art. In 1976, Rząsa began his last Cycle of Crosses entitled “The Women of Ravensbrück” in honor of the one hundred and thirty thousand, mostly female, prisoners at that concentration camp. In July of the same year, the newly opened Antoni Rząsa Gallery on Bogdańskiego Street had its first exhibition.

On the twenty-sixth of January in 1980, Antoni Rząsa died and was buried in the Cemetery for People of Merit at the Pęksowy Brzyzk Cemetery in Zakopane. He was survived by his son Marcin and wife Halina Rząsa, who died on the fourteenth of December in the same year. Rząsa’s work is included in the collections of the Polish Army Museum; the National Museums in Warsaw, Kraków, and Poznań; the Reconciliation Chapel of the Ark of the Lord Church in Kraków-Fieńczyce; and in private collections in the United States, Denmark, Belgium, France, Italy and the Vatican. The Antoni Rząsa Gallery is currently managed by Marcin Rząsa and family.

The Antoni Rząsa Gallery website contains images of Rząsa’s work, testimonials from his friends, and contact information. The site address is: https://antonirzasa.pl/en/

Top Insert Image: Krystyna Gorazdowska, “Antoni Rząsa”, Date Unknown, Gelatin Silver Print

Second Insert Image: Antoni Rząsa, “Thoughtful”, 1960, Wood, 67.5 x 29 x 21.5 cm.

Third Insert Image: Antoni Rząsa, “Pieta Tobruku”, 1960, Polychrome Wood, 121 x 81 x 45 cm

Bottom Insert Image: Antoni Rząsa, “Pieta Tobruku”, 1960, Reverse, Polychrome Wood, 121 x 81 x 45 cm

Johan Rudolf Bonnet

The Artwork of Johan Rudolf Bonnet

Born in March of 1895 in Amsterdam, Johan Rudolf Bonnet was a Dutch artist who immersed himself in the culture and landscape of the Indonesian province of Bali. Particularly interested in the subject of portraiture, he took great care that his subjects were represented to the highest classical standard. Bonnet was keenly aware the colonial Dutch East Indies’ indigenous populations faced a fragile future in the twentieth-century world.

In the 1920s, Bonnet traveled around Europe and spent a substantial amount of time in Italy, particularly Florence where he learned the art of fresco painting. Inspired by the work of the Italian Renaissance, he sought to capture the emotions and expressions of Balinese life as seen through European eyes that cared deeply for the richness of life the island offered. Bonnet’s body of work draws parallels with the art of Renaissance painter Michelangelo Buonarotti, whom he considered one of his greatest examples, not in the least because they were both trained as mural painters.

Rudolf Bonnet used his draftsman training to create works with a subtle palette and clean lines. His work showed both his keen observation as well as his deep respect for his subjects and their culture. Influenced by the Art Nouveau movement in the early twentieth-century; Bonnet was used to stylizing his model’s faces, often elongating them. Yet, they would never become caricatures; they would always remain dignified and autonomous. It was Bonnet’s way of emphasizing the beauty he perceived.

Born to descendants of a Dutch-Huguenot family, Johan Rudolf Bonnet attended Amsterdam’s State Academy of Fine Arts and its National Arts and Crafts School. In 1920, he traveled to Italy where he produced a collection of drawings depicting village scenes, local people and landscapes. Bonnet rented a studio for several months in Rome and, during his stay in the city, met Dutch painter and printmaker Wijnand Otto Jan Nieuwenkemp. As the first European artist to visit Bali, Nieuwenkemp persuaded Bonnet to explore that country which had so impressed him. Bonnet first traveled to North Africa; the paintings exhibited and sold on this trip enabled him to continue his voyage to Bali.

Rudolf Bonnet arrived in Balit in 1929 and met German artist Walter Spies and the Dutch musicologist Jaap Kunst. With Kunst, he made a trip to the Indonesian island of Nias, which lies off the western shore of Sumatra. Upon his return to Bali in 1930, Bonnet was invited to live in town of Ubud by Cokorda Gde Raka Sukawati, an elected member of the Volksraad, the People’s Council. In 1936, Bonnet, along with Walter Spies, Cokorda Sukawati, and painter and sculptor I Gusti Nyoman Lempad, formed the Pita Maha (Great Spirit, Guiding Inspiration) artist association to select artists whose work could be exhibited and sold throughout the Indies, the Netherlands, and the United States.

After the outbreak of the war in Europe, Bonnet remained free in Bali until 1942 when the Japanese invaders ordered him sent to the Indonesian island of Sulawesi. He spent the remainder of the war inside internment camps in Bolong, Para-Para and Makassar. Walter Spies was arrested as a German national and was interred by the Dutch authorities in Bali as an enemy alien. In 1942, he and four hundred seventy-seven other German internees were deported by the Dutch to Ceylon. Their ship was bombed by Japanese planes; Spies and most of the other prisoners died at sea.

In 1947, Rudolf Bonnet returned to Bali where he built a house and studio in the Campaun area of southeastern Bali. Although the Dutch and Indonesian governments were in a period of worsening relations, he was able to reside in Bali due tohis relationship with President Sukarno, who had collected fourteen of Bonnet’s paintings. Bonnet founded the Golongan Pelukis Ubud (Ubud Painters’ Group) and created designs for Bali’s Museum Puri Lukisan, the Royal Museum of Paintings.

In 1957, Bonnet was expelled from Indonesia after he refused to finish President Sukarno’s portrait. He did not return to Bali until 1972, two years after Sukarno’s death. Upon his return, Bonnet assisted in the Royal Museum’s expansion and organized its opening exhibition. He died in Laren, Holland in April of 1978 after a long illness. Johan Rudolf Bonnet was cremated and the ashes brought to Bali. These ashes were combined with the ashes of his long-time friend Cokorda Gde Agung Sukawati, who had died in 1967, and were burnt together in a great cremation ceremony.

Rudolf Bonnet’s work is housed in many private collections and the collections of the Rijksmuseum Kroller-Muller in Amsterdam, the Neka Art Museum in Bali, and the Singer Museum in Laren, Holland. Founded in 1980 and supported by donations, the Rudolf Bonnet Foundation Netherlands supports Balinese artists and brings their work to the Netherlands for exhibitions.

Second Insert Image: Johan Rudolf Bonnet, “Self Portrait”, 1927, Pastel on Paper

Third Insert Image: Johan Rudolf Bonnet, “Male Torso”, Date Unknown, Color Pastels and Watercolor on Paper, 63.5 x 50 cm, Private Collection

Bottom Insert Image: Johan Rudolf Bonnet, “Self Portrait”, 1976 , Crayon and Pastel on Paper

Olga Fröbe-Kapteyn

The Meditation Drawing Screenprints of Olga Fröbe-Kapteyn

Born in London in October of 1881, Olga Fröbe-Kapteyn was a Dutch spiritualist, theosophist, scholar and printmaker. Her father was Albertus Kapteyn, an engineer, inventor and the older brother of astronomer Jacobus Kapteyn. After working six years at the London site of the Westinghouse Air Brake Company, he was appointed Director General in 1887. Olga Kapteyn’s mother was Truus Muysken, an activist in social renewal and women’s emancipation. Among her circle of friends were playwright George Bernard Shaw and Russian anarchist Pyotr Alexeyevich Kropotkin.

Olga Kapteyn’s initial education was at the North London Collegiate School where she became close friends with Marie Stopes who became a leading plant paleobotanist and founder of Britain’s first birth control clinic. Near the turn of the century, the Kapteyn family moved to Zürich, Switzerland where Olga attended the School of Applied Arts. She continued her education with a major in Art History at the University of Zürich.

In 1909, Olga Kapteyn married Iwan Hermann Fröbe, a Croatian-Austrian conductor and flutist with Zürich’s opera orchestra; his conducting career took the couple first to Munich and later in 1910 to Berlin. At the outset of World War I, Olga and Iwan left Berlin and returned to Zürich. After the birth of twin daughters, tragedy struck the family; Iwan Fröbe perished in a September 1915 plane crash near the city of Vienna.

Five years later, Olga Fröbe-Kapteyn traveled with her father to the Swiss village of Ascona, home to the Monte Verità Sanatorium. Albertus Kapteyn bought a nearby ancient farmhouse, the Casa Gabriella, which from 1920 onwards became Olga’s home. Fröbe-Kapteyn began to study Vedic philosophy, meditation and theosophy, a philosophical system which draws its teachings predominantly from Russian author and mystic Helena Blavatsky’s writings. Among her friends and influences at this time were Swiss psychologist Carl Jung, German poet Ludwig Derieth, and sinologist and theologian Richard Wilhelm whose translation of the “I Ching” is still regarded as one of the finest.

In 1928, Fröbe-Kapteyn built an informal research center near her home. Religion historian Rudolf Otto suggested a name derived from the ancient Greek for the center, Eranos, which translates as a banquet to which guests bring contributions. Carl Jung suggested its conference room serve as a symposium site for interdisciplinary discussion and research. The annual lecture program, Eranos Tagungen, began in August of 1933. A roster of intellecuals from various disciplines were invited to give lectures on a particular topic; these lectures were then published in the Eranos year book. To illustrate each symposium, Fröbe-Kapteyn devoted her time to finding images and symbols that would best illustrate the topic.

In the 1930s and 1940s, Olga Fröbe-Kapteyn’s research in archetypes took her to major libraries in Europe and America. These included, among others, the British Museum, the Vatican Library, New York City’s Morgan Library and Museum, the Bibliothèque Nationale in Paris, and Athen’s Archaeological Museum. Fröbe-Kapteyn created the Archive for Research in Archetypal Symbolism, ARAS, which housed photographs of works of art, ritual images, and artifacts of sacred traditions, as well as, world-wide contemporary art. She amassed a collection of over six-thousand works, many of which were later used to illustrate Carl Jung’s writings. Today the New York-based institution, now under the auspices of the C.G. Jung Foundation, contains more than seventeen thousand images which are currently available online.

Fröbe-Kapteyn was interested in iconography since her childhood, an interest developed as she watched her father create images from photographic film in the darkroom. After following a lengthly series of meticulously drawn experiments in geometric abstraction, she produced a series of elaborate screen-prints between 1927 and 1934. Those prints combined the high energy of the Futurist art movement with her intense study of archetypical signs and symbols. Fröbe-Kapteyn’s prints were directly influenced by the English theosophist Alice Bailey, whom she met in the late 1920s. Bailey had used art as a tool in psychotherapy; through the drawing process, subconscious messages would be placed on paper or canvas.

Olga Fröbe-Kapteyn’s prints and paintings exhibit great precision in their geometric shapes. They include diagrams of intersecting circles, which serve as an impetus for meditation, as well as, cryptic symbols enhanced with gold leaf and obscure figurative work. Fröbe-Kapteyn used a limited color palette, predominated by blue, red, gold and black. The rigid geometry of the image is reinforced by the choice of mostly cold colors which are opposed by the color black, symbolic of shadow and death, and the color gold, symbolic of light and life. The actual number of the screen-print sets Fröbe-Kapteyn produced is unknown.

A Swiss resident for most of her life, Olga Fröbe-Kapteyn passed away at her Casa Gabriella in 1962 at the age of eighty-one years. The Archive for Research in Archetypal Symbolism is still an active organization today and continues its mission with a new generation of lecturers and researchers.

Notes: A fourteen piece set of Olga Fröbe-Kapteyn’s Meditation Drawing Screenprints, produced in 1930, is housed in the collection of the Art Institute of Chicage. They are available for viewing at: https://www.artic.edu/collection?artist_ids=Olga%20Fröbe-Kapteyn

Olga Fröbe-Kapteyn’s Meditation Drawing Screenprints, available for sale, can also be found at the online site of Gerrish Fine Art located at: https://gerrishfineart.com/artist/olga-frobe-kapteyn/

The online site of the Archive for Research in Archetypal Symbolism is located at: https://aras.org

Top Insert Image: Photographer Unknown, “Olga Fröbe-Kapteyn, Ascona”, 1933, Gelatin Silver Print, Fondazione Eranos Ascona

Second Insert Image: Olga Fröbe-Kapteyn, “Reincarnation”, 1930, Screenprint, 49.7 x 36 cm Paper Size, Private Collection

Third Insert Image: Olga Fröbe-Kapteyn, “Swastika Meditation Drawing”, Screenprint with Gold Foil, Dimensions Unknown, Private Collection

Bottom Insert Image: Photographer Unknown, “Olga Fröbe-Kapteyn and Guests”, 1958 Eranos Jungian Psychoanalysts’ Conference, Monte Verità, Ascona, Switzerland, Gelatin Silver Print, The Israeli Museum, Jerusalem

Fiona Hall

The Artwork of Fiona Hall

Born in Oatley, New South Wales in November of 1953, Fiona Margaret Hall is an Australian sculptor and photographer. Born to radio-physicist and astronomer Ruby Payne-Scott and telephone technician William Hall, she developed an early appreciation of nature during weekend walks in the Royal National Park. During her primary school years, Hall’s mother took her to the Art Gallery of New South Wales to see the 1967 exhibition “Two Decades of American Painting” which heightened her exposure to the world of art.

Fiona Hall made the decision to pursue an art career and majored in painting at the East Sydney Technical School, now the National Art School, under John Firth-Smith, a Sydney abstract painter highly regarded for his Sydney Harbor scenes. Through her participation in Sydney’s early 1970s experimental art scene, Hall became interested in photography. As the college did not offer a major in photography, Firth-Smith initially mentored her in the subject. Hall later studied photography as a minor for her degree under printmaker and photographer George Schwarz; it was Schwarz who wrote and taught the first photography course at the National Art School.

In 1974 while still a student, Hall exhibited her photographic work as part of the “Thoughts and Images” group exhibition at the Ewing and George Paton Galleries, a central hub for experimental art in Australia during the 1970s and 1980s. Hall graduated in 1975 with her graduate exhibition solely based in photography. She relocated to London in January of 1976 and spent three months of that year visiting numerous art institutions in Europe. Upon her return to London, Fiona Hall began working with Peter Turner, the editor of the photography magazine “Creative Camera”.

While in London in 1977, Fiona Hall became an assistant to black and white landscape photographer Fay Goodwin and held her first solo photographic exhibition at the Creative Camera Gallery in London. Returning to Australia in 1978, she had her first Australian solo exhibition at the Church Street Photography Center in Melbourne. Hall relocated to the United States to study at New York’s Visual Studies Workshop in Rochester where she earned her Masters of Fine Arts in Photography in 1982.

Throughout the 1980s, Hall established a significant profile in the art world through her involvement in solo and group shows in Australia. In 1981 in Australia, she created “The Antipodean Suite”, a series of photographs of objects such as power cords and bananas. In the same year, five of her photographs were acquired for the public collection of the Art Gallery of New South Wales. Beginning in 1983, Hall lectured in photography at Adelaide’s South Australian School of Art until her formal resignation in 2002. She received a commission in 1984 to document the new Parliament House of Australia and produced a portfolio of forty-four photographs depicting the new structure.

Beginning in the 1980s, Fiona Hall began to incorporate more sculptural works into her exhibitions. In 1984, she produced the series “Morality Dolls: The Seven Deadly Sins”, a group of seven cardboard marionettes constructed from photocopies of medical engravings. Hall’s “Illustrations to Dante’s Divine Comedy” consisted of photographs of human figures made from painted and burnished aluminum cans. Starting in 1989, she produced a continuing series of work entitled “Paradisus Terestris” which used sardine tins to form botanical sculptures. These botanical forms sat on top of opened sardine cans which revealed human sexual parts corresponding to the attributes of the plants above. By the late 1990s, Hall had completely stopped her photographic work to focus on sculpture.

Since then, Hall has received numerous commissions for many public works. Among these are the 1998 “Fern Garden”, a twenty-square-meter permanent installation of landscape art at the National Gallery of Australia; the 1998 series “Cash Crop” at the Mt Coot-tha Botanic Gardens; the 2000 “A Folly for Mrs Macquarie” in Sydney’s Royal Botanic Gardens; and a sculpture for the Chancellery Building of the University of South Australia.

Fiona Hall represented Australia in 2015 at the 56th International Art Exhibition at the Venice Biennale with an installation work entitled “Wrong Way Time”. This work was created with the collaboration of the Tjanpi Desert Weavers, a social enterprise of the Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara Women’s Council which provides a range of community, family, research and advocacy services. This exhibition focused on the themes of death, extinction and annihilation. Included in the installation was Hall’s “All the King’s Men”, a series of twenty sculptures constructed of shredded military uniforms knitted by the artist into twenty oversized heads adorned with teeth, bones and found objects. These hollow skeletal figures represented the many who have fallen, and would fall, in war and conflict.

Hall continues to exhibit her work at the Roslyn Oxley9 Gallery in Sydney where she has exhibited since 1995. In 2013 she became an Officer in the general division of the Order of Australia for distinguished service to the visual arts as a painter, sculptor, photographer and art educator.

Note: An interview between Fiona Hall and Anna Dickie on Hall’s “Wrong Way Time” exhibition can be found at the online art magazine “Ocula” located at: https://ocula.com/magazine/conversations/fiona-hall/

A listing of Fiona Hall’s exhibitions and additional images of her “Paradisus Terestris” sculptures can be found at the Roslyn Oxley9 Gallery site located at: https://www.roslynoxley9.com.au/exhibition/paradisus-terestris/5ukxp

Second Insert Image: Fiona Hall, “Wrong Way Time”, 2015, Installation View, Australian Pavilion, 56th Venice Biennale

Third Insert Image: Fiona Hall, “”Lair”, 2004, 15 cm / “Lesion”, 2004, 19 cm / “Rising Tide”, 2002, 15 cm, Musical Snow Domes, Private Collection

Fourth Insert Image: Fiona Hall, “Wrong Way Time”, 2015, Installation View, Australian Pavilion, 56th Venice Biennale

Bottom Insert Image: Fiona Hall, Untitled, 2015, Coal and Aluminum, 50 x 40 x 32 cm, Roslyn Oxley9 Gallery

Carlos Mérida

Top Image: Carlos Mérida, “The Three Princesses”, 1955, Lacquer and Casein on Parchment on Laminated Wood, 41 z 32 cm, Saint Louis Art Museum

Bottom Image: Carlos Mérida, “Los Hechiceros (Sorcerers)”, 1958, Oil and Polytec on Panel, 70.2 x 109.9 cm, Private Collection

Born in Guatemala City in December of 1891, Carlos Mérida was a Guatemalan artist who was one of the first artists to fuse European modernism to Latin American themes. His heritage was of mixed Spanish and Maya-Quiché ancestry, a culture he promoted throughout his career. Although initially studying both art and music, Mérida, due to the partial loss of his hearing at age fifteen, concentrated his talents on his artwork, with a particular emphasis on painting.

Mérida entered Guatemala City’s Institute of Arts and Crafts, and later enrolled at the Institute of Science and Letters, where he became interested in the avant-garde movement. In 1910 at the age of nineteen, Mérida, with the help of Catalan artist, poet and writer Jaime Sabartés, organized his first solo exhibition at the offices of EL Economista, one of Guatemala City’s newspapers. Later in the same year, seeing little opportunity for an art career in Guatemala, he traveled to Europe where he settled in Paris, sought employment, and traveled the continent.

During his stay in Europe, Mérida became acquainted with many of Europe’s emerging artists, such as painters Pablo Picasso, Piet Mondrian, and Amedeo Modigliani. He also met Latin American artists who were studying in Europe at that time, including Diego Rivera, Ángel Zárraga, and Gerardo Murillo Cornado. Mérida exhibited his work, primarily figurative and landscape, at the Independent Salon and the Biroux Gallery, both located in Paris.

Returning to Guatemala in 1914, Carlos Mérida developed an interest in the diversity of his country’s folklore and pre-Hispanic art, which he began to use as a theme for his work. He exhibited his new work in the following year at his second show in Guatemala, an exhibition that would mark the beginning of modern painting in Guatemala. In 1919, after staying five years in Guatemala, Mérida moved to Mexico City. Gaining recognition for both his easel and mural works, he had his first exhibition in Mexico in 1920 at the National School of Fine Arts and, in the same year, his first show in the United States at the Hispanic Society of New York. One of Mérida’s earliest projects in Mexico was working on the great 1922 mural at the National Preparatory School as an assistant to Diego Rivera, who introduced him to the politically driven Mexican Social-Realism movement.

In the late 1920s, Mérida returned to Europe, where his work underwent a shift inspired by the avant-garde works he encountered. Over the two decades from 1928 to 1948, Mérida had forty-five exhibitions in the United States, including New York’s 1922 Independent Artists Exhibition , and eighteen shows in Mexico, including the 1940 International Surrealist Exhibition in Mexico City.

Carlos Mérida is best known for his mural and canvas work, most of which was executed in Mexico. He also did engraving, theater set design, and mosaic work; however, his preference was towards works on canvas. Like his contemporary Rufino Tamayo, with whom he shared a 1930 exhibition at the Art Center of New York, Mérida generally did not paint large-scale narrative paintings, and was more interested in painting than politics. His work was not concerned with the representation of things, but rather a concept of them.

Mérida’s body of work shows a progression of experiments in form, color and techniques, with music and dance, two passions in Mérida’s life, influencing the work’s rhythmic flow. From 1907 to 1926, during the art world’s transition from Impressionism to Cubism, his early work in Europe was figurative, influenced by the works of Picasso and Modigliani. Mérida’s surrealistic phase began in the late 1920s and continued to the middle of the 1940s. At this time, he became one of Mexico’s first non-figurative painters with a series of works leaning towards abstractionism. From 1950 until his death, Mérida’s work is marked with a focus on geometric forms, particularly those found in indigenous cultures such as the Maya.

Carlos Mérida, convinced of a need to establish a natively American art form, felt it was important to emphasize his New World identity and culture. His work reflected on both Aztec and Maya cultures, including its folklore, and promoted its indigenous motifs. Mérida painted the indigenous people and landscapes of Mexico and Central America without the sentimental overtures of his predecessors. The discovery of the Bonampak ruins in 1946, with its temple frescoes, bas-reliefs, and burials, inspired him with new ideas which eventually led to his integrating painting and sculpture into architecture.

In 1932, Mérida, along with Carlos Orozco Romero, founded the dance school of the Secretaiat of Public Education which he oversaw for three years. His interest in dance led to designing stage sets and costumes for twenty-two performances from 1940 to 1979. He also documented one hundred and sixty-two examples of indigenous dance, including pre-Hispanic. Mérida’s first retrospective was in 1966, followed by one in 1981 and again in 1992. A man committed to promoting the handcrafts and folk art of Latin America, particularly those of Guatemala, Carlos Mérida died in Mexico City at the age of ninety-four on December 21st of 1985.

Carlos Mérida’s works are held in the collections of the Art Institute of Chicago, the Art Museum of the Americas in Washington, D.C., the Los Angeles County Museum of Art, the Brazil’s Museo de Arte Moderno in San Paolo, the Instituto Nacional de Bellas Artes in Mexico City, and the Philadelphia Museum of Art, among others.

Top Insert Artwork: Carlos Mérida, Untitled, 1925-27, Lithograph, Images of Guatemala Series, 22.8 x 33 cm, San Antonio Museum of Art

Bottom Insert Artwork: Carlos Mérida, “El Ojo del Adivino (The Eye of the Fortune Teller)”, 1984, Oil on Canvas, 105.2 x 90.7 cm, Private Collection