Orientador: Gilberto Alexandre Sobrinho / Dissertação (mestrado) - Universidade Estadual de Campinas, Instittuto de Artes / Made available in DSpace on 2018-08-21T10:41:42Z (GMT). No. of bitstreams: 1 Marzliak_Natasha_M.pdf: 27475322 bytes, checksum: a4247a179330aab3d024b141aeaca98f (MD5) Previous issue date: 2012 / Resumo: Esta pesquisa analisa as propostas ambientais/fílmicas de Hélio Oiticica produzidas na década de 1970: os quase-cinemas. Por meio dos usos dos suportes do cinema, fotografia e som, e questionando o cinema narrativo e a posição apenas contemplativa do espectador, o artista concebeu espaços sensoriais, experiências quase-cinematográficas que propõem a recusa ao objeto acabado, o convite à participação e novas relações espaços-temporais que alteram o modo de percepção do visitante. Essas propostas se relacionam com o contexto artístico de sua época como, por exemplo, as experiências cinemáticas criadas pelo grupo Fluxus (os fluxfilmes), os eventos de Jack Smith, o Cinema Expandido, o Cinema Marginal e as práticas do Super-8 brasileiros. Em seguida, discute-se as possibilidades dialógicas dessas experiências com os conceitos e algumas práticas de vídeo instalação. Esta aproximação tem como premissa trazer questões estéticas referentes à arte contemporânea, a saber: a exploração dos diversos suportes possíveis, a imersão no espaço, a presentificação do tempo e a participação do público na obra. Tais temas, que já eram amplamente abordados pelo artista, se fazem também expressivos na poética atual das vídeo instalações. Finalmente, busca-se uma aproximação da poética da artista/pesquisadora com os procedimentos estudados / Abstract: This work aims at investigating the environmental and filmic proposals by Hélio Oiticica produced in the 1970's: the quasi-cinemas. Using different devices such as film, photography and sound, and putting into question the narrative cinema and the contemplative/passive position of the viewer, the artist conceived sensorial spaces, quasi-cinematographic experiences in which he desired to refuse the idea of the finished object, the call for active participation and new time/space relations focused on the changing the perception mode of the visitor. These proposals are related to the artistic context of that time, such as the cinematic experience created by the group Fluxus (the fluxfilms), Jack Smith, the expanded cinema and the Brazilian's Cinema Marginal and super-8 practices. Then, it is discussed the possibilities of such dialogical experiences with some of the concepts and practices of video installation. This approach is premised on bringing aesthetic issues relating to the contemporary art, for example through the exploration of different medium possibilities, the immersion in space, the time durative and the participation of public in the work. Such themes, which were widely covered by the artist, are also significant in the poetic form of video installations today. Finally, it is brought an approximation between the questions described above with the art work by the artist/researcher, Natasha Marzliak, author of this dissertation / Mestrado / Artes Visuais / Mestre em Artes

Orientador : Nelson Alfredo Aguilar / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-03T13:43:57Z (GMT). No. of bitstreams: 1 Elias_TatianedeOliveira_M.pdf: 23612630 bytes, checksum: daaf41aaf46240fdaa3be3724dcd13e0 (MD5) Previous issue date: 2003 / Resumo: Esta dissertação pretende apresentar as análises das obras de Oiticica cronologicamente. Serão apresentadas neste texto análises de obras inéditas como os desenhos de Oiticica para o filme da Cangaceira Eletrônica e o Projeto labirinto para Formigas. Também me concentrarei em eventos de Oiticica dos anos 70 que foram muito pouco estudados, e quase nada se pesquisou sobre eles. Farei uma análise histórica sobre o surgimento da Arte Concreta, da Escola de ULM, Primeira Bienal do Museu de Arte Moderna de São Paulo, a presença de Max Bill no Brasil. Relacionarei a obra de Oiticica com o contexto internacional. Pois, Oiticica estava inserido em um contexto das artes que rumavam para a desmaterialização, o fim das instituições museológicas e das artes tradicionais / Abstract: This dissertation intends to introduce the analysis of the Oiticica's works in a chronological order. It will be presented the analyses of the unpublished works, such as the Oiticica's draws for the film, "Cangaceira Eletrônica" and the "Projeto labirinto para Formigas". I will concentrate in the Oiticica's events of the 70's which were not weU studied - almost nothing was investigated about them. I will make a historical analysis about the rising of the "Arte Concreta" (Concrete Art) from the "Escola de ULM, Primeira Bienal do Museu de Arte Moderna de São Paulo", the presence of Max BiU in Brazil. I will relate the Oiticica's works with the international contexto Because Oiticica was inserted in a context of arts that go towards the desmaterialization, the end of the museum' s institutions and the traditional arts / Mestrado / Mestre em Filosofia

Made available in DSpace on 2015-06-17T19:34:23Z (GMT). No. of bitstreams: 0 Previous issue date: 2015-02-25. Added 1 bitstream(s) on 2015-06-18T12:48:57Z : No. of bitstreams: 1 000830845.pdf: 995151 bytes, checksum: 5545c45a36a93dcf65ce6d1fac6a1eb7 (MD5) / Este trabalho é uma tentativa de aproximação, por várias frentes diferentes, de Agripina é Roma Manhattan, curta-metragem no formato super-8 realizado por Hélio Oiticica em 1972, durante sua estadia em Nova Iorque. Consequentemente, este trabalho se aproxima de outras produções cinematográficas do universo rico e singular do artista. / This work is an attempt to approach, by several different ways; to Agripina is Rome-Manhattan, shortcut super-8 movie made by Hélio Oiticica in 1972, along his stay in New York City. Consequently, this work also takes a closer look to other cinematographic productions in the rich and unique Oiticica's universe.

LOPES, Marcos Oliveira. Formas de (R) existir cinema: o cinema como acontecimento no corpo em Álbum de Família e em CC5 hendrix-war. 2015. 139f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Comunicação Social, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-03-29T22:52:38Z No. of bitstreams: 1 2015_dis_molopes.pdf: 2098559 bytes, checksum: eeb006dde123ff07cb5c7c0785528775 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2016-03-29T22:58:45Z (GMT) No. of bitstreams: 1 2015_dis_molopes.pdf: 2098559 bytes, checksum: eeb006dde123ff07cb5c7c0785528775 (MD5) / Made available in DSpace on 2016-03-29T22:58:45Z (GMT). No. of bitstreams: 1 2015_dis_molopes.pdf: 2098559 bytes, checksum: eeb006dde123ff07cb5c7c0785528775 (MD5) Previous issue date: 2015 / Formas de (r) existir cinema: o cinema como acontecimento no corpo em “Álbum de família” e em “CC5 hendrix-war”; existe como uma conversa-texto em forma de pesquisa acadêmica que dialoga sobre as possibilidades de existência de cinemas em situações-cinemas experimentadas em duas proposições poéticas a partir da imersão do corpo em espaços/objetos interativos. O trabalho CC5 hendrix-war realizado em parceria entres os artistas Hélio Oiticica e Neville de Almeida, bem como o trabalho Álbum de família de minha autoria, são aqui problematizados como situações-cinemas como efeito de acontecimentos no corpo a partir da ação de um corpo-dançante. A questão que este trabalho apresenta diz da possibilidade de existência de cinema a partir de um corpo que dança no momento em que dança. Assim, a ideia de um livro-cinema que experimentado com um corpo-dançante faz existir uma situação-cinema em Álbum de Família introduz a conversa e tenciona em suas particularidades as capacidades de um conjunto de fotografias poderem ser experimentadas como cinema. Dialogo com os conceitos de situação-cinema (PARENTE, 2009), Transcinemas (MACIEL, 2009), estética do desaparecimento (FURTADO, 2010) e acontecimento (DELEUZE, 2007). O segundo momento desse dialogo trata da possibilidade de existência de cinema a partir a observação sobre os quasi-cinemas de Hélio Oiticica e Neville de almeida. Assim, o conceito de duração é problematizado no sentido de compreender mais atentamente como se efetivam as propostas poéticas em Oiticica/Neville no que se refere as suas experimentações poéticas com o cinema. Aqui, dialogo com os conceitos de quasi-cinema (OITICICA/NEVILLE, 1973), duração (BERGSON, 1999), Linha de fuga (PELBART,2007), e cartografia(DELEUZE &GUATTARI, 2010). A terceira parte do trabalho trata da possibilidade de existência de cinema em CC5 hendrix-war na medida da ação de um corpo que dança. Dialogo com os conceitos de dança (NIETZSCHE, 2002), corpo-dançante (GADELHA, 2010), movimento dançado (GIL, 2006) e agenciamento (DELEUZE, 1998). Nos termos de Deleuze e Guattari a cartografia pretendida no ínterim dessa conversa visa acompanhar um processo, e não representar um objeto. A cartografia como um modo de existência para essa conversa cria seus próprios movimentos, seus próprios desvios. É um projeto que pede passagem, que fala que incorpora sentimentos, que afeta e que é afetado pelos processos pelos quais se efetiva. O que proponho como maneira de fazer pesquisa é uma espécie de mapa do presente que demarca um conjunto de fragmentos, em eterno movimento de produção. Assim, no contexto do plano traçado aqui é pertinente reafirmar que o cinema como acontecimento no corpo nas situações-cinemas aqui problematizadas (r)existe, ou seja, o cinema existe e também resisti em “Álbum de família” e em “CC5 hendrix-war” a partir de um corpo que dança no momento em que dança.

Made available in DSpace on 2016-12-08T16:18:47Z (GMT). No. of bitstreams: 1 carolina.pdf: 2271879 bytes, checksum: f6c1ee609b9efc92448e9eeb37802c5d (MD5) Previous issue date: 2011-12-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis aims to analyze the artistic trajectory of HO (1937-1980) his writing process, based on his Conglomerate, unfinished book, also called or known as Newyorkaises, written during his stay in New York City during the period 1970 to 1978. The research also discusses the artist's process of reading and writing and considers the maindialogues and references included in this book project. When investigating the process ofconstruction and deconstruction of the thought of HO, in drafting and reworking their textsdiscusses the concept of invention in his thoughts, as seeks to produce a synthesis of aesthetic experiences, highlighting their proposals called for the writing of concretion / Esta dissertação tem por objetivo analisar na trajetória artística de HO (1937-1980) o seu processo de escrita, baseado no seu Conglomerado, livro inacabado, também denominado ou conhecido como Newyorkaises, escrito durante a sua estadia na cidade de Nova Iorque, no período de 1970 a 1978. A pesquisa também aborda o processo de leitura e escritura do artista, bem como considera as principais interlocuções e referências inseridas nesse projeto de livro. Ao investigar o processo de construção e desconstrução do pensamento de HO, presente na elaboração e reelaboração dos seus textos discute-se o conceito de invenção a partir de uma síntese de suas vivências estéticas, destacando suas propostas denominadas de escrita da concreção

Tese (doutorado)—Universidade de Brasília, Intituto de Ciências Sociais, Departamento de Sociologia, 2011. / Submitted by Luciana Pontes Lemos (lucianalemos@bce.unb.br) on 2012-02-17T13:24:17Z No. of bitstreams: 1 2011_MarcioHagihara.pdf: 1632170 bytes, checksum: f9d4f234a0eceb58d29c6d58b65975e1 (MD5) / Rejected by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br), reason: Luciana, Por favor, proteger o arquivo. Grata, Jacqueline on 2012-02-17T13:52:13Z (GMT) / Submitted by Luciana Pontes Lemos (lucianalemos@bce.unb.br) on 2012-02-17T13:55:13Z No. of bitstreams: 1 2011_MarcioHagihara.pdf: 1632170 bytes, checksum: f9d4f234a0eceb58d29c6d58b65975e1 (MD5) / Approved for entry into archive by Guimaraes Jacqueline(jacqueline.guimaraes@bce.unb.br) on 2012-02-17T14:10:53Z (GMT) No. of bitstreams: 1 2011_MarcioHagihara.pdf: 1632170 bytes, checksum: f9d4f234a0eceb58d29c6d58b65975e1 (MD5) / Made available in DSpace on 2012-02-17T14:10:53Z (GMT). No. of bitstreams: 1 2011_MarcioHagihara.pdf: 1632170 bytes, checksum: f9d4f234a0eceb58d29c6d58b65975e1 (MD5) / O advento das instalações e de obras que visam à interação com o público, criando ambientes que envolvem percepções sinestésicas, estão presentes nas mais célebres bienais e exposições de arte pelo mundo. A arquitetura e a arte brasileiras contribuíram bastante para a mudança espacial da obra de arte. O modernismo brasileiro forjou o discurso de ampliação dos princípios das artes plásticas para a construção da cultura nacional. A dimensão construtiva das artes plásticas refletiuse na ampliação da criação plástica dos singelos quadros de cavalete burgueses para os murais sociais de Portinari e para a nacional e monumental arquitetura do Grupo Carioca. Oscar Niemeyer e Lucio Costa projetaram a pretensão máxima de ampliação de escala da obra de arte: Brasília. Frustrada a utopia, irrompe o Movimento Neoconcreto, cuja crítica infligiu-se contra a arquitetura, o espaço clássico e o conceito de cultura nacional, por meio da quebra da tradicional associação simbólica entre arte e cultura. A ligação entre a arquitetura e o Movimento Neoconcreto só faz sentido se ligada à análise iconográfica, pois o exame do discurso escrito – que é uma das obsessões de nossa cultura pela palavra – é insuficiente para estabelecer tal ligação. Entre maquetes e instalações labirínticas de Hélio Oiticica, observa-se a crítica visual da coerência espacial imposta pela política cultural das elites brasileiras. Mais do que isso, a arte brasileira deu sua contribuição, modificando a configuração espacial da obra de arte. Foi preciso destruir a última grande regra da arte, através da morte do Plano. ___________________________________________________________________________________ ABSTRACT / The advent of installations and artworks that aims interaction with the public by creating environments that involve synesthesic perceptions are present in the most famous biennial art exhibition around the world. Brazilian art and architecture contributed enough for the change of the spatial notions of work of art. Brazilian modernism created a speech which aimed to extend the principles of art for the construction of national culture. The constructive dimension of art reflected on an expansion: from the creation of single plastic easel paintings of bourgeois, to the social murals of Portinari, and to the national and monumental architecture of Carioca School. Oscar Niemeyer and Lucio Costa projected the intention of extending the maximum scale of the work of art: Brasilia. The utopia was over, and then the Neo-concrete Movement breaks with its criticism against the architecture, classical space and the concept of national culture, destroying the traditional symbolic association between art and culture. The connection between architecture and Neo-concrete Movement only makes sense if it is related to the iconographic analysis, because the examination of written speech – which is one of the obsessions of our culture – is not enough to establish such connection. Between Helio Oiticica’s models and neo-concretist labyrinthine installations, there is the criticism against visual spatial coherence imposed by the cultural policy of the Brazilian elites. More than this, the Brazilian arts contributed with the changing of the spatial scope of work of art. It was necessary to destroy the last great rule of the art, through the death of the Plan. ___________________________________________________________________________________ RESUMÉ / L'avènement de l’installation et d’ oeuvre d’art qui visant à l'interaction avec le public à travers de la création des environnements qui impliquent des perceptions synèsthesique sont présentes dans la plus célèbre exposition biennale d'art dans le monde. L'art et l'architecture brésilienne ont contribué suffisamment à la transformation spatiale de l'oeuvre d'art. Le modernisme brésilien a établi un discours de vulgarisation des principes de l'art pour la construction de la culture nationale. La dimension constructive de l'art reflète dans l'expansion d’oeuvres d’art plastiques: de la peintures de chevalet de bourgeois, à travers les peintures murales de Portinari et jusqu’à social et national monumentale l'architecture d’École Carioca. Oscar Niemeyer et Lucio Costa ont conçu l'intention d'étendre la maximale l'échelle de l'oeuvre d'art: Brasília. Frustré l'utopie, le Mouvement Neo-concrète a provoqué des critiques contre l'architecture, l'espace classique et le concept de la culture nationale, a travès de la rupture de la traditionnelle association symbolique entre l'art et culture. Le lien entre l'architecture et le Mouvement Neo-concrète n'a de sens que si liées à l'analyse iconographique, parce que l'examen du discours écrit – qui est l'une des obsessions de notre culture, le mot – est insuffisante pour établir tel lien. Entre les labyrinthiques et rhizomateuses maquettes et installations de Hélio Oiticica, il y a une critique de la cohérence dans l'espace visuelle imposée par la politique culturelle de l'élite brésilienne. Plus que cela, l'art brésilien donnait sa contribution, la modification de la notion spaciale de l’oeuvre d'art. Il faut détruire la dernière grand règle de l’art, à travers de la mort du Plan.

Orientador: Maria Betânia Amoroso / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-23T14:54:40Z (GMT). No. of bitstreams: 1 Marabesi_CaioMaringoli_M.pdf: 482574 bytes, checksum: 7ed734491a84ce3d942c45e3f28d27bb (MD5) Previous issue date: 2013 / Resumo: O trabalho tenta a realização de uma leitura interpretativa da trajetória artística de Waly Salomão a partir do acompanhamento das tensões que elencou como sendo entre realidade e imaginação, o trabalho da escrita e experiência. O objetivo central é levantar algumas questões que caracterizem como o autor articula a relação arte e vida, entendendo sua obra como convergência de discussões relevantes para arte no Brasil desde os anos 70. A primeira parte é dedicada à análise e discussão de seu primeiro livro, Me segura qu'eu vou dar um troço (1972), com o cenário cultural e artístico do país contemporâneo. Neste momento o diálogo com Hélio Oiticica será determinante. A segunda parte tenta encontrar e analisar desdobramentos dessas questões em suas publicações dos anos 1990 e 2000 / Abstract: The work tries to carry out an interpretative reading of the artistic trajectory of Waly from the monitoring of the tensions that listed out as being between reality and imagination, the work of writing and experience. The main objective is to raise some issues that characterize how the author articulates the relationship between art and life, understanding his work as convergence discussions relevant to art in Brazil since the 70s. The first part is devoted to analysis and discussion of his first book, I'll give you a safe qu'eu section (1972), with the arts scene of contemporary country. At this point the dialogue with Hélio Oiticica be decisive. The second part tries to find and analyze developments of these issues in their publications of the 1990s and 2000s / Mestrado / Teoria e Critica Literaria / Mestre em Teoria e História Literária

Many scholars have considered Cuban American artist Ana Mendieta to be a translator of Afro-Cuban culture. In her 2019 monograph on the artist, for example, Genevieve Hyacinthe writes: “brownness made Mendieta a powerful translator of Black Atlantic forms into contemporary art language because she was not, and could never be, part of the dominant white culture.” Mendieta also announced herself as a translator (and inheritor) of Siboney and Taino cultures. Her gallery notes that to celebrate her return to Cuba’s “maternal breast” as an adult, the artist titled the rock carvings she made there with “names of zemis, or Taíno spirits, such as Bacayu for ‘Light of Day.’” I argue that alongside her claims on Taino cultural heritage we might consider her actual ancestry and claims on Indigenous women in the art of Cuban settlers before her. My dissertation considers Mendieta as a translator not of Taino myths or Black cultural practices but of ethnological texts and nationalistic folklore which catalogued and caricatured Black and Indigenous cultures. “Bacayu,” for example, is not a Taino “zemi” but rather a word she culled from a glossary of Black and Indigenous terms: a performance of knowledge over Indigenous cultures rather than a Taino cultural product. It hails from a lecherous story written by a Havana dentist about the death of an “Indian doncella.” Each chapter considers her translations of such pieces, focusing in particular on her translation choices which I suggest are motivated by her feminist and anti-imperial politics. My first chapter considers the influence of ethnographic studies on Abakuá and particularly the writings of Fernando Ortiz in her Iowa campus performances which reference crime scenes and “sacrificial” initiation ceremonies. Rather than offering unmediated access to Black religious practices, I suggest she is performing an abased view of Abakuá as seen through the (exterminationist) lens of Ortiz’s scholarship from his criminological ethnography, Los negros brujos (1906), to his less punitive but still highly fetishizing account of Abakuá in “La ‘tragedia’ de los ñáñigos” (1950). I don’t believe Mendieta translates this work to oppress Black people. Rather as a bodywork artist composing a militant, corporal language of feminist critique, she aims the violence of cultural translation toward her chauvinistic art school cohort. The second chapter considers her literary translation of “La Venus Negra, based on a Cuban legend,” which was composed by Adrián del Valle, Ortiz’s secretary at La Sociedad Económica de los Amigos del País for which he collated Cuba’s first public library among other projects. The original legend can be contextualized by del Valle’s broader stewardship of Cuban letters: he penned “La Venus Negra” for a collection celebrating the Centenary of Cienfuegos from the family notes of a prominent cienfueguero, Pedro Modesto. Examining the tacky national showcase in which the legend originally appears, I consider the ways Mendieta repositions la Venus Negra as a display of her own “will to continue being Other.” In particular, her translation imposes a “Siboney” ancestry on la Venus Negra and dispenses with the conditions which determine the protagonist’s muteness (in the original, la Venus Negra is a nude Black woman who is captured and displaced from her island hideout by criollo enslavers). In Mendieta’s translation la Venus is not muted Black protest incarnate but becomes an anti-colonial symbol. Mendieta publishes the piece in the feminist magazine Heresies, illustrating the legend with a silhouette of her own body from her Silueta Series. Again, I don’t think Mendieta poses as a Ciboney woman or absents Black women in a gesture of ill will toward Black and Indigenous people. Rather, she does so as an anti-imperial strategy consistent with Fidel Castro’s cadre, as her unavowed translation of Roberto Fernández Retamar’s “Calibán” into her “Dialectics of Isolation: An Exhibition of Third World Women Artists of the United States” curatorial statement indicates. In the essay, Retamar, a white Cuban scholar, aligns the revolution with Black and Indigenous Cuba by “reclaiming” the caricature Caliban, which, as Coco Fusco writes, Shakespeare himself had based on an “Indian” exhibited in London. In the third chapter, I consider Mendieta’s Esculturas Rupestres, not as tributes to Taino spirits but as monuments of settler longing for mutilated Indigenous women. The legend I mentioned in the introductory paragraph, “Bacayu,” for example, is settler fanfiction about a daughter of a “cacique” whose death portends the coming of the white man and includes a lengthy description of the dead woman’s body. I also point toward the misnamings of Black women which appear within this rock series (Black Venus, Mother) which are often overlooked by scholars who ask us to read the work as Taino myth. Finally, building on these themes, I suggest a comparison to the work of Brazilian artist Hélio Oiticica: emphasizing the similarities in their “cannibalistic” approaches to translation. Although differently aligned politically (leftist, anarchist), Oiticica’s family, like Mendieta’s, were culturally and politically prominent settlers; and, like Mendieta, Oiticica is often read as a translator of Black Atlantic culture. Further both artists engaged in the caricaturing of Indigenous “American” cultures. In New York, Oiticica translated Oswald de Andrade’s “Manifesto Antropófago” (1928) to contextualize his work and the work of his friends. Artists in Brazil had adapted de Andrade’s manifesto into a translation program “cannibalizing” European and North American cultures, a practice they misidentified as Tupi as de Andrade had. Comparing Mendieta and Oiticica as translators reveals shared patterns of Latin American vanguards employing caricatures of Black and Indigenous cultures in anti-imperial performances. These caricatures and their resemblance to caricatures in the U.S. also point to older (and enduring) transnational networks of white nationalism in the Americas.

This study takes up the phrase ‘the skin of all’ as a means to explore the tension between the singular and the collective, and between union and estrangement. I examine aesthetic, symbolic, and theoretical attempts at unification amidst various forms of difference and the political imperatives and implications attached to this aim. The goal is to analyze how such attempts were related to the development of artistic institutions and discourses as well as to broader sociopolitical conditions within and beyond Brazil’s dictatorship era (1964-1985). This dissertation reflects on the reemergence of the discourse of antropofagia throughout the sixties and seventies in Brazil, a concept first developed in the 1920s as an explicit rejection of the privileged position of European culture and the assertion of a unified Brazilian national identity forged from its colonial histories and the co-presence of indigenous, African, and European identities. I emphasize that antropofagia has functioned as a counterhegemonic proposition reliant on the appropriation of marginal racial positions and their integration into a larger national framework, while still acknowledging the productive potentials that antropofagia’s collapsing of boundaries facilitates. My project challenges simplified narratives of harmonic exchange, embracing contradiction and the tensions of privilege, access, and power. Examining primary sources, contemporaneous writings and present-day scholarship, this project interrogates the mythos, life, and after-life of Pape and Oiticica’s performance and participatory works and analyzes these alongside both artist’s media-based practices. Analyzing the broader aims and implications of Lygia Pape and Hélio Oiticica’s engagement with Black and indigenous cultures, I unpack the ways their works irresolutely engage with race in the Brazilian context and how a primitivistic essentialism has been central to these works and their reception.