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Ibrahim El-Salahi is one of the most influential figures in Sudanese modern art. Including an interview with, and a special text by, the artist this book accompanies a major exhibition at Tate Modern.
Ibrahim El-Salahi is a pioneer of African and Arab Modernism and one of the most influential figures in Sudanese art today. His works of art draw from a vivid imagination rooted in the traditions of his homeland, which he fuses with inventive forms of calligraphy, abstraction and a profound knowledge of art history. This exhibition is the first solo exhibition of El-Salahi's works in Oxford. It presents early works on paper never before shown, as well as the distinctive multi-panel paintings, such as the lively Flamenco Dancers, 2012. It also features new work, such as meditative drawings that El-Salahi has made on envelopes and medicine packets when suffering from physical pain. The exhibition sets El-Salahi's works into dialogue with specially selected ancient Sudanese objects from the Ashmolean's collection. Examples of pottery, decorated with images of the people, plants and animals of the region, were chosen together with the artist, underlining how, in El-Salahi's words, 'the past is linked with the present'.--Ashmolean website.
A colossal, panoramic, much-needed appraisal of the visual cultures of Afro-Atlantic territories across six centuries Afro-Atlantic Histories brings together a selection of more than 400 works and documents by more than 200 artists from the 16th to the 21st centuries that express and analyze the ebbs and flows between Africa, the Americas, the Caribbean and Europe. The book is motivated by the desire and need to draw parallels, frictions and dialogues around the visual cultures of Afro-Atlantic territories--their experiences, creations, worshiping and philosophy. The so-called Black Atlantic, to use the term coined by Paul Gilroy, is geography lacking precise borders, a fluid field where African experiences invade and occupy other nations, territories and cultures. The plural and polyphonic quality of "histórias" is also of note; unlike the English "histories," the word in Portuguese carries a double meaning that encompasses both fiction and nonfiction, personal, political, economic and cultural, as well as mythological narratives. The book features more than 400 works from Africa, the Americas and the Caribbean, as well as Europe, from the 16th to the 21st century. These are organized in eight thematic groupings: Maps and Margins; Emancipations; Everyday Lives; Rites and Rhythms; Routes and Trances; Portraits; Afro Atlantic Modernisms; Resistances and Activism. Artists include: Nina Chanel Abney, Emma Amos, Benny Andrews, Emanoel Araujo, Maria Auxiliadora, Romare Bearden, John Biggers, Paul Cézanne, Victoria Santa Cruz, Beauford Delaney, Aaron Douglas, Melvin Edwards, Ibrahim El-Salahi, Ben Enwonwu, Ellen Gallagher, Theodore Géricault, Barkley Hendricks, William Henry Jones, Loïs Mailou Jones, Titus Kaphar, Wifredo Lam, Norman Lewis, Ibrahim Mahama, Edna Manley, Archibald Motley, Abdias Nascimento, Gilberto de la Nuez, Toyin Ojih Odutola, Dalton Paula, Rosana Paulino, Howardena Pindell, Heitor dos Prazeres, Joshua Reynolds, Faith Ringgold, Gerard Sekoto, Alma Thomas, Hank Willis Thomas, Rubem Valentim, Kara Walker and Lynette Yiadom-Boakye.
Among Others: Blackness at MoMA begins with an essay that provides a rigorous and in-depth analysis of MoMA's history regarding racial issues. It also calls for further developments, leaving space for other scholars to draw on particular moments of that history. It takes an integrated approach to the study of racial blackness and its representation: the book stresses inclusion and, as such, the plate section, rather than isolating black artists, features works by non-black artists dealing with race and race- related subjects. As a collection book, the volume provides scholars and curators with information about the Museum's holdings, at times disclosing works that have been little documented or exhibited. The numerous and high-quality illustrations will appeal to anyone interested in art made by black artists, or in modern art in general.
[S]urvey of the work of contemporary African artists from diverse situations, locations, and generations who work either in or outside of Africa, but whose practices engage and occupy the social and cultural complexities of the continent since the past 30 years.... Organized in chronological order, the book covers all major artistic mediums: painting, sculpture, photography, film, video, installation, drawing, collage.... Presents examples of ... work by more than 160 African artists.... [I]ncludes Georges Adeagbo Tayo Adenaike, Ghada Amer, El Anatsui, Kader Attia, Luis Basto, Candice Breitz, Moustapha Dimé, Marlene Dumas, Victor Ekpuk, Samuel Fosso, Jak Katarikawe, William Kentridge, Rachid Koraichi, Mona Mazouk, Julie Mehretu, Nandipha Mntambo, Hassan Musa, Donald Odita, Iba Ndiaye, Richard Onyango, Ibrahim El Salahi, Issa Samb, Cheri Samba, Ousmane Sembene, Yinka Shonibare, Barthelemy Toguo, Obiora Udechukwu, and Sue Williamson.--From publisher description..
This thrilling book explores the role of cabarets, clubs, and cafes in modern art. These creative spaces were incubators of radical thinking, in which artists could exchange provocative ideas. They were welcoming environments for artists, dancers, designers, writers, and musicians pushing the boundaries of cultural and social norms. Spanning the decades from the 1880s to the 1960s, this unique and multi-faceted illustrated history of alternative artistic spaces covers four continents and includes both famed and little-known sites of the avant-garde. Organized by city, it features painting, drawing, photography, sculpture, film, and archival material emanating from over a dozen cabarets, clubs, and bars that were home to the likes of Henri de Toulouse-Lautrec, Loie Fuller, Josef Hoffmann, Giacomo Balla, Sophie Taeuber-Arp, Theo Van Doesburg, Jeanne Mammen, Jacob Lawrence, Ramón Alva de la Canal, and Ibrahim El-Salahi. It includes photographs of the interiors of the Chat Noir in Paris, the Café L'Aubette in Strasbourg and the Mbari Club in Nigeria; a cocktail menu from the Cabaret Fledermaus in Vienna; a 1930s night club map of Harlem; posters and invitations advertising performances at the Cabaret Voltaire in Zurich and Mexico City's Café de Nadie; and countless artworks that emerged from these spaces conveying the energy and excitement of the time. A series of enlightening essays explore how each space fostered and stimulated new forms of artistic expression.
In the first half of the twentieth century, a pioneering generation of young women exited their homes and entered public space, marking a new era for women's civic participation in northern Sudan. A provocative new public presence, women's civic engagement was at its core a bodily experience. Amid the socio-political upheavals of imperial rule, female students, medical workers, and activists used a careful choreography of body movements and fashion to adapt to imperial mores, claim opportunities for political agency, and shape a new standard of modern, mobile womanhood. Khartoum at Night is the first English-language history of these women's lives, examining how their experiences of the British Empire from 1900–1956 were expressed on and through their bodies. Central to this story is the tobe: a popular, modest form of dress that wrapped around a woman's head and body. Marie Grace Brown shows how northern Sudanese women manipulated the tucks, folds, and social messages of the tobe to deftly negotiate the competing pulls of modernization and cultural authenticity that defined much of the imperial experience. Her analysis weaves together the threads of women's education and activism, medical midwifery, urban life, consumption, and new behaviors of dress and beauty to reconstruct the worlds of politics and pleasure in which early-twentieth-century Sudanese women lived.
Written by one of the foremost scholars of African art and featuring 129 color images, Postcolonial Modernism chronicles the emergence of artistic modernism in Nigeria in the heady years surrounding political independence in 1960, before the outbreak of civil war in 1967. Chika Okeke-Agulu traces the artistic, intellectual, and critical networks in several Nigerian cities. Zaria is particularly important, because it was there, at the Nigerian College of Arts, Science and Technology, that a group of students formed the Art Society and inaugurated postcolonial modernism in Nigeria. As Okeke-Agulu explains, their works show both a deep connection with local artistic traditions and the stylistic sophistication that we have come to associate with twentieth-century modernist practices. He explores how these young Nigerian artists were inspired by the rhetoric and ideologies of decolonization and nationalism in the early- and mid-twentieth century and, later, by advocates of negritude and pan-Africanism. They translated the experiences of decolonization into a distinctive "postcolonial modernism" that has continued to inform the work of major Nigerian artists.
"Taking Shape: Abstraction from the Arab World, 1950s-1980s explores the development of abstraction in the Arab world via paintings, sculpture, and works on paper dating from the 1950s through the 1980s. By looking critically at the history and historiography of mid-20th century abstraction, the exhibition considers art from North Africa and West Asia as integral to the discourse on global modernism. At its heart, the project raises a fundamental art historical question: How do we study abstraction across different contexts and what models of analysis do we use? Examining how and why artists investigated the expressive capacities of line, color, and texture, Taking Shape highlights a number of abstract movements that developed in the Middle East, North Africa, and West Asia, as well as the Arab diaspora."--Artsy website (accessed 18/2/20).
A critical history of the major themes and accomplishments of well-known and obscure African art over the past fifty years examines artists and the new avenues of creative expression in post-colonial Africa.