Carlos Alfonzo

The Paintings of Carlos Alfonzo

Born in Havana in 1950, Carlos Alfonzo was a Cuban-American painter and ceramicist whose Neo-Impressionist style incorporated forms from Cuban Santeria, Catholic medieval mysticism, and tarot cards to form a symbolic vocabulary for his work.

Carlos Alfonzo began his artistic training at the Academia de Belle Artes San Alejandro in Havana where he studied painting, print making and sculpture. After receiving his degree in 1973, Alfonzo attended the University of Havana where he received a degree in Art History in 1977. As a student, he began to introduce Afro-Cuban religious symbols from various sects into his work. Alfonzo, although raised as a Catholic, often blended pagan and Christian imagery to reveal their overlapping symbolisms as well as their connections to the issues of passion, masculine power, and sin.

During the 1970s, Alfonzo was an active participant in Cuba’s artistic community. However, he grew increasingly dissatisfied with the country’s Revolution and discouraged by the travel restrictions and pervasive homophobia. In 1980, Alfonzo was deemed undesirable as a gay man by the Cuban government and, after several days of refuge with others at the Peruvian embassy, was able to leave Cuba during the Mariel Boat-Lift. An agreement arranged between Cuban-Americans in the United States and Fidel Castro allowed the release of many Cubans from the increasing restrictive conditions on the island. After a journey marred by violence, Alfonzo settled in Miami where he was able to explore both his art and his life.

Carlos Alfonzo’s wildly energetic work was quickly embraced among the artistic circles in the United States. Three years after arriving in the United States, he was awarded a Cintas Fellowship in the visual arts and, in the next year, a 1984 Fellowship in Painting from the National Endowment for the Arts in Washington D.C. In the 1980s and 1990s, Alfonzo began to exhibit his work internationally and participated in a number of traveling exhibitions that concentrated on LatinX artists.

Alfonzo’s earliest work was inspired by the visible symbols contained within the propaganda produced under the Castro regime. Later works embraced the impressionistic work of such artists as Henri Matisse and Pablo Picasso. Alonzo’s work was also influenced by that of Cuban painter Wilfredo Óscar Lam y Castilla, an artist who fused Surrealist and Cubist approaches to art with images and symbols from Santeria. Many of Alonzo’s paintings contain subtle hints of his sexuality or invoke the fear and anger generated by the deaths of the AIDS epidemic. During the last year of his life, Alfonzo radically reduced his color palette and began an intense use of pictorial markings on large, dull-colored paintings that expressed a range of emotions.

Carlos Alfonzo, in addition to his paintings, produced a great number of works in clay and painted ceramics over a span of ten years. Interested in public works, he personally made and glazed all the ceramic tiles for his two iconic public murals in South Florida. The 1986 ceramic “Ceremony of the Tropics” at the Santa Clara Metro-Rail Station was a project of Miami’s Art in Public Places program overseen by artist and curator Cesar Trasobares. Alfonzo’s second ceramic mural was the 1991 site-specific “Brainstorm” commissioned by the Florida International University.

Before he left Cuba, Alfonzo had two solo shows in Havana. The first was in 1976 at Galeria Amelia Pelaez and the second at Havana’s Museo Nacional in 1977. Alfonzo’s first solo exhibition in the United States, “Paradiso” which featured paintings, ceramics and works on paper, was held at New York City’s Hal Bromm Gallery on Madison Avenue in 1987. His other solo exhibitions were held at Houston’s McMurtey Gallery and the Osuna Gallery in Washington DC as well as the Bass Museum of Art and the Lannan Museum, both in Florida.

In 1987, Alfonzo entered his work in the group exhibition, “Hispanic Art in the United States”, held at Houston’s Museum of Fine Arts. His paintings were entered in the 1990 seminal multi-venue show “The Decade Show: Frameworks of Identity in the 1980s” at New York City’s Museum of Contemporary Hispanic Art. This exhibition later traveled to the city’s The New Museum of Contemporary Art and The Studio Museum in Harlem. In 1991, Alfonzo’s paintings were chosen to be included in that year’s Whitney Biennial held at the Whitney Museum of American Art in New York.

Carlos Alfonzo lived and worked in Miami, Florida until his death in 1991 from a cerebral hemorrhage with AIDS-related complications at the age of forty-one. His work is held in many private collections and such public collections as the Miami Art Museum, the Kendall Art Center, Washington D.C.’s Hirshhorn Museum and Sculpture Garden, the Smithsonian American Art Museum and the Sheldon Museum of Art in Lincoln, Nebraska, among others.

Notes: Art historian and curator Julia P. Herzberg has an extensive and informative article entitled “Carlos Alfonzo: Transformative Work from Cuba to Miami and the U.S.” on her site: https://www.juliaherzberg.net/carlos-alfonzo

The online site of Miami’s New Times has an article by Isabella Marie Garcia entitled “The Dark Poignancy of Carlos Alfonzo’s Life” which covers the 2020 retrospective at the Institute of Contemporary Art in Miami: https://www.miaminewtimes.com/arts/things-to-do-in-miami-carlos-alfonzo-late-paintings-at-institute-of-contemporary-art-miami-14372933

The Farber Foundation’s The Archive: Cuban Art News has an article written by Janet Batet on Carlos Alfonzo’s late-career art: https://cubanartnewsarchive.org/2018/07/11/screaming-heads-and-still-lifes-the-late-career-art-of-carlos-alfonzo/

Top Insert Image: Ramiro Fernandez, “Carlos Alfonzo”, Date Unknown, Color Print, Miami New Times, May 2022

Second Insert Image: Carlos Alfonzo, Untitled, 1987, Acrylic on Paper, 76.2 x 56.5 cm, Private Collection

Third Insert Image: Carlos Alfonzo, Untitled, 1980-1989, Linocut Print, Artist Proof, 68.6 x 106.7 cm, Private Collection

Fourth Insert Image: Carlos Alfonzo, Untitled (Nine Figures Inside a Maze), 1979, Mixed Media on Paper on Board, 64.8 x 50.2 cm, Private Collection

Bottom Insert Image: Carlos Alfonzo, “Still Life with AIDS Victim”, 1990, Oil on Canvas, 213.4 x 213.4 cm, Private Collection

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

Art with Symbols

Various Unknown Artists, Art with Symbols and Signs

Symbol. The best possible expression for something unknown.

Every psychological expression is a symbol if we assume that it states or signifies something more and other than itself which eludes our present knowledge.

Jung distinguished between a symbol and a sign. Insignia on uniforms, for instance, are not symbols but signs that identify the wearer. In dealing with unconscious material (dreams, fantasies, etc.) the images can be interpreted semiotically, as symptomatic signs pointing to known or knowable facts, or symbolically, as expressing something essentially unknown.

Whether something is interpreted as a symbol or a sign depends mainly on the attitude of the observer. Jung linked the semiotic and symbolic approaches, respectively, to the causal and final points of view. He acknowledged the importance of both.

“Psychic development cannot be accomplished by intention and will alone; it needs the attraction of the symbol, whose value quantum exceeds that of the cause. But the formation of a symbol cannot take place until the mind has dwelt long enough on the elementary facts, that is to say until the inner or outer necessities of the life-process have brought about a transformation of energy.”

– Carl Jung, “On Psychic Energy,” CW 8, par. 47