Le hasard m’a permis de faire des belles découvertes. La beauté particulière des câbles électriques et leur potentiel plastiques ont ainsi éclairé mon parcours artistique. J’ai fait le choix du câble comme matière première de mon œuvre depuis 1999. Une technique artisanale celle du Crochet, en lien avec la tapisserie contemporaine met l’accent sur l’idée de la connectivité et le tissage des liens sociaux par un seul fil continu sans coupure. Je cherche une transgression de cette pratique au profit d'une compréhension plus large de ce qu’elle représente. Par la répétition gestuelle qui m’a permis de conduire à une forme de ritualisation de ma technique, je passe par une phase de conscience où la perception devient plus aiguisée. Ma pratique est devenue une forme d’existence, d'amélioration et de soulagement pour arriver au constat d’un effet magique qui délivre le corps par une spiritualité. C’est aussi une forme de connectivité, d’échange avec des plasticiens qui ont agrandi mon univers. Par le travail sériel, monochrome (noir) et une analyse épistémologique, je suggère un mé-tissage de certaines disciplines, une forme d’hybridation entre un univers cosmologique, mathématique et physique. Mon corps devient un fil conducteur dessine dans l’espace externe mon intériorité par des vidéos performatives et expressives. Je fais là l’expérience d'une contiguïté issue en réalité de la continuité du fil. Cet espace interne et fusionnel, où je fais l'expérience de mon corps en relation avec le fil continu, revêt souvent une dimension imaginaire, auquel s'ajoute un espace externe, celui de la représentation et de la mise à distance dans le monde physique de mon œuvre. / Chance has allowed me to make beautiful discoveries. The particular beauty of the electric cables and their plastic potential have thus illuminated my artistic career. I made the choice of cable as raw material of my work since 1999. A traditional technique, that of Crochet, in connection with contemporary tapestry emphasizes the idea of connectivity and the weaving of social links by a single continuous thread, an unbroken thread. But I seek a transgression of this practice in favor of a broader understanding of what it represents. By the gestural repetition that allowed me to lead to a form of ritualization of my technique, I go through a phase of consciousness where the perception becomes more acute. My practice has become a form of existence, improvement, and relief to come to the realization of a magical effect, which delivers the body spiritually. It is also a form of connectivity, of exchange with several artists of which I made the collection carefully and which enlarged my universe, then by the serial work, monochrome (black) and an epistemological analysis, I suggest a " miscegenation" of certain disciplines in my work, a form of hybridization between a cosmological universe, mathematical and physical are interlaced. My body becomes a drawing thread in the external space, my interiority by performative and expressive videos. I am experiencing an adjacency that actually comes from the continuity of the thread. This internal and fusional space, where I experience my body in relation to the continuous thread, often takes on an imaginary dimension, to which is added an external space, that of representation and distancing in the physical world of my work.

La tenture de la 'Dame à la licorne' est le plus souvent interprétée comme une allégorie des sens physiques, mais son iconographie se distingue par le registre héraldique. Chaque composition s’organise tel un emblème héraldique de sorte que les personnages principaux remplacent l’écu tant du point de vue visuel que fonctionnel. Si cette tenture est fréquemment citée comme un monument à la réussite socioprofessionnel du commanditaire, on n’a jamais cherché à comprendre comment le registre scénique contribue à la représentation du commanditaire. Autre lacune dans le corpus de littérature, l’importance de la figure féminine dans cette image est restée jusqu’alors ignorée. La présente étude propose donc d’étudier la 'Dame à la licorne' et sa fonction représentative en analysant les traditions culturelles, littéraires et iconographiques, ainsi que les réalités sociohistoriques, qui sous-tendent l’image d’excellence sociale que le commanditaire souhaite rattacher à sa personne et à sa famille. / The 'Lady and the Unicorn' tapestries are most often interpreted as an allegory of the physical senses, but their iconography is remarkable for its integration of armorial elements. Each composition is organized like a heraldic emblem, such that the main figures replace the coat-of-arms in its position and its function. Though this work is frequently identified as a monument to the patron’s socio-professional success, no effort has been made to understand how the scenes contribute to his personal representation. The lack of interest for the decidedly female character of this iconographic programme is another weakness in previous studies of these tapestries. This doctoral dissertation proposes to examine the 'Lady and the Unicorn' and its representative function by analysing the cultural, literary and iconographic traditions, as well as the socio-historic realities, that shape the image of social excellence the patron constructs in order to represent himself and his family.

Cerrillos is an Early to Middle Paracas civic-ceremonial site located in the upper Ica Valley of Perú. The site is known for its finely plastered adobe architecture, beautifully decorated ceramics, and complex textiles, many of which are decorated with camelid hair. Cerrillos was located in a strategically important place where the mountains meet the coastal desert and the Ica River bends south, a likely intersection in a road system that connected Cerrillos to contemporary sites in the Paracas region and beyond. This paper focuses on several early textiles, ceramics, and other artifacts, including ceramic palettes used for gold working and wooden earspools, that suggest that Cerrillos was involved in a cultural phenomenon or interaction sphere that linked sites as far away was Chavín de Huántar through the interchange of goods, beliefs, and practices. The paper presents a complete description of the textiles excavated at Cerrillos between 1999 and 2002, focusing on two fabric fragments with images of the Staff Deity and one with an abstract Chavín-like design. The ceramics discussed in the text demonstrate the wide variety of styles found at Cerrillos, including some that resemble the Janabarriu of Chavín de Huántar and several others that are either not Paracas or an Early Paracas style that has never been previously described. / Cerrillos es un sitio cívico-ceremonial con ocupación entre las épocas Paracas Temprano y Medio, localizado en el valle alto de Ica, Perú. Es conocido por su arquitectura de adobe enlucida de manera fina, cerámica bellamente decorada y textiles complejos, muchos de ellos decorados con fibra de camélido. Estuvo localizado en un lugar de importancia estratégica, donde las montañas se encuentran con el desierto costero y el río Ica gira hacia el sur, una probable intersección en un sistema de caminos que lo conectaba con sitios contemporáneos en la región de Paracas y más allá. Este artículo se enfoca en diversos textiles, cerámica y otros artefactos tempranos, entre ellos paletas de cerámica usadas para trabajar el oro y aretes en forma de argollas de madera, lo que sugiere que este complejo estaba involucrado en un fenómeno cultural o esfera de interacción que vinculaba sitios tan lejanos como Chavín de Huántar mediante el intercambio de bienes, creencias y prácticas. Este artículo presenta una completa descripción de los textiles excavados en Cerrillos entre 1999 y 2002, y se enfoca en dos fragmentos textiles, uno con imágenes del Dios de las Varas y el otro con un diseño abstracto parecido al chavín. La cerámica tratada en el texto demuestra la amplia variedad de estilos encontrados, entre ellos algunos que se parecen al Janabarriu de Chavín de Huántar y varios otros que no corresponden al estilo Paracas o que semejan un estilo Paracas Temprano que nunca antes ha sido descrito.

This dissertation examines lesbian and queer desire in texts in Catalan and Spanish written in Barcelona, Montevideo, and Buenos Aires from the 1960s to the present. In the texts, desire includes but is not limited to the erotic; it encompasses issues of queer textuality, relationality, and literary transmission. I focus on the works of three authors who have spent the majority of their lives in Barcelona. However, the city appears almost incidentally in their works; the genealogies that the authors trace are transnational. The texts combine literal movement (through exile or diaspora) and a metaphorical sense of being “out of place” that prompts writers to take refuge in writing. I demonstrate that despite depicting affinities beyond the family and nation, the works reveal the persistence of familial and national ties, albeit in spectral or queer ways. Rather than tracing continuous lines of descent that emphasise origins, the works are principally concerned with futurity and fragmentation, as in Michel Foucault’s reading of genealogy. Chapter One on Maria-Mercè Marçal’s La passió segons Renée Vivien (1994) traces a literary genealogy from Sappho to Renée Vivien in fin de siècle Paris to Marçal. The novel represents a merging of literary desire and erotic desire; Marçal’s search for symbolic mothers turns out to be a search for symbolic lovers that is oriented towards the present and future. In Chapter Two, I posit that in Cristina Peri Rossi’s La nave de los locos (1984) “happiness” consists of being open to chance and unpredictability unlike in conventional “happy” scripts in which a valuable life is believed to consist of (heterosexual) marriage, children, and property ownership. In Part II I argue that through fragmentation, allegory, and ambiguity, Peri Rossi’s El libro de mis primos (1969) contests authoritarian discourse without itself becoming a site of hegemonic meaning. In inviting the reader’s collaboration, it ensures authorial legacy. Part I of Chapter Three is an analysis of the temporality of obsession in Flavia Company’s Querida Nélida (1988). I propose that obsession and melancholia may point to a utopian future rather than signalling an entrapment in the past. My study of Melalcor (2000) in Part II suggests that queer forms of relationality that are not centred on procreation and monogamy offer ethical models of sociality. Part III focusses on Company’s return to biological family in Volver antes que ir (2012) and Por mis muertos (2014). The resurgence in these texts of family members who have died signals that just as the queer haunts the family, the family haunts the queer.