San Cristóbal de Las Casas. Chiapas, México
Featuring sculptor Gerardo K’ulej, accompanied by additional works from his fellow artists.
Contemporary art places great emphasis on research. The artist investigates how the materials they use can deepen the exploration and play of their ideas. These ideas themselves are developed and made more complex through shared research dialogue with other artists. This defines the scope of this exhibition of 13 sculptures by Gerardo K’ulej, in dialogue with works he has selected by artists who have influenced him or with whom he shares an ongoing conversation about Maya and universal art.
Gerardo K’ulej is a scientist trained as a biochemical engineer. His artistic research also focuses on elemental life. K’ulej reveals his genius for engineering structures in highly conceptualized forms, whose beauty opens us to joy, intuition, and our freedom to perceive poetry in things.
It’s clear why this young artist—born in 1988 and dedicated to his art for more than six years—found his medium in sculpture. K’ulej is a researcher of dimensions. Not content with the three at hand, nor the fourth, time—as this exhibition outlines—K’ulej dives through sculpture into representing dimensions like a string theorist: unnamed, yet full of sensation and meaning.
Viewers can read K’ulej’s texts and appreciate the multiple levels of his research, including cosmology and worldview, with both evocative and explanatory power. As part of the installation, the video (by Humberto Gómez incorporating material by Francisco de Pares) gives a reference point: his upbringing in the community of Chilil, Huixtán; his studies of Western/universal science at the Tuxtla Institute of Technology; his urge to move from the garden he worked in to the studio of sculptor Federico Burkha; and his “return” to Maya culture through his art.
As a Tsotsil speaker, he set out to investigate the journeys across mysterious dimensions of a j’ilol (healer/sage) from Chilil. In both academic and artistic research, he draws from classical Maya math and science—astronomy and architecture—and also contemporary knowledge, especially the wisdom of bioland engineers (rural farmers). All of this informs K’ulej’s sculptural work.
K’ulej does not seek to invent alone; on the contrary, his artistic practice is profoundly dialogical with his mentors and peers. We see the pieces he has selected from sculptor and healer Maruch Méndez, who adds legends to her clay creations of lum or “bioland.” We see sculptures by Federico Burkha, who originally inspired K’ulej, as well as his teacher and friend Kees Grootenboer, whose technique links archaeology with Maya culture. And we enjoy a selection of recent sculptural work by master artist Juan Chawuk, featuring “strange” assemblages (the artist’s own description, with a smile) brought together in symphonic harmony.
K’ulej is an artist of both Maya identity and universal community, dialogical and communicative. This is evident in his incorporation of text into his artistic practice and in the inclusion of works by other important sculptors in this investigation of contemporary Maya sculpture. Finally, his desire to “communitize” sculpture led him beyond the boundaries of the gallery to create a piece of field art now located in the municipal center of Zinacantán.
To our visitors at Galería MUY: welcome to this artistic conversation on Maya visual arts!
Artist Profiles:
Gerardo K’ulej (Ch’ilil, Huixtán, 1988), one of the most modest and talented artists in recent times, studied formally in the field of science and math education (a graduate of the Tuxtla Gutiérrez Institute of Technology and former teacher at the American School Foundation of Chiapas in Tuxtla). He is currently completing a diploma in mathematics education and research on the milpa (agroecosystem) using Maya science. He is interested in introducing contemporary art to contemporary Maya communities, using Maya art in education, and fostering dialogue with visual artists and the global art world across the irregularly curved dimensions of this planet.
Maruch Méndez (K’atixtik, Chamula, 1957), multimedia artist, has worked with paper, textiles, and especially low-temperature ceramics, combining narrative and song. She has had a long trajectory with Taller Leñateros and poet Ámbar Past. She has performed and exhibited in Mexico City, the U.S., and Paris, France. In the community of Santa Rosa, she is often sought after to guide Chamula rituals.
Kees Grootenboer (Mexico City, 1942), sculptor and painter, worked as an archaeological illustrator at sites such as Toniná, Lagartello, and several in Yucatán. A resident of San Cristóbal de Las Casas for 45 years, his sculptural genius has transformed local architecture with his distinctive use of curvature in building design, as well as in painting and sculpture.
Federico Burkha (Switzerland, 1965), sculptor with long residence in San Cristóbal and his native Switzerland, recipient of the European Prize for Artistic and Cultural Activity (2012). His work has been shown especially in Europe (Grands et Jeunes d’Aujourd’hui, Paris) and in Chiapas.
Juan Chawuk (Las Margaritas, 1971), Tojolabal speaker, studied at La Esmeralda and is largely self-taught. His multidisciplinary practice is based in painting and sculpture, with performance and photography. His work is part of major collections, including the National Museum of Mexican Art in Chicago, and he has recently exhibited in Kansas City, USA; Paris, France; Barcelona, Spain; and multiple times in Mexico City.
Curator: J. Burstein
August 2017
Artworks
self-awareness | Gerardo K'ulej
Wood and stone
2017
“I remember the saying: What man does in life is merely a reinterpretation of the universe’s memories. From the subatomic particle to the galaxy, everything is part of a complex mathematical structure. Perhaps for the Maya, mathematics was a divine manifestation of the universe. By understanding this complexity, they were able to reach a peak in mathematical advancement with the invention of zero—zero not as a representation of emptiness, but as the perception of something deeper, like a cyclical pattern within nature. Within the abstractions of zero lies the shell of the snail and the form of a flower.
We can observe spirals forming in the structure of the snail’s shell, as if it were an endless path. Or the flower, within its geometric structures, containing properties of infinite repetition.”
Evolution | Gerardo K'ulej
Metal, stone, and wood
2017
“The dynamism of time, the duality of destruction-creation, life-culture. We are born, we grow, and we die: fundamental laws of life, like a star that is born, evolves, and collapses. The formation of a solar system, the creation of life, the creation of cultures, and therefore the formation of different conceptions of the world, resulting in a structure of reality based on functional paradigms. It seems as if the dimension where we live is like a chessboard, where time has arranged the pieces. Before this modern reality of ours, different cultures existed, now only the memory of our own creativity. I can say that the piece has a gear-shaped metal referring to the movement of time, which, without humans, would likely only have one purpose: to evolve. Hence, the wood breaking due to the appearance of a new seed. The question: Did man invent time to explain his evolution, or did the universe itself invent time for its own evolution?”
Mut (Bird) | Gerardo K'ulej
River stone
2017
“I have traveled to different places, in search of inner peace, between my mind and spirit. The travels become lessons. Echoes of memory flutter in each mountain, mountains that hold the flying spirits of us, the Tsotsiles. Long-distance journeys learning from each culture, appreciating my own culture, my body grows tired, shedding each feather of the beautiful quetzal, the bird of identity of an ancient culture.”
The verticality of my father | Gerardo K'ulej
stone, and wood
2016
“In the Maya worldview, it is conceived that the universe is supported by four pillars, corresponding to the four cardinal points. We can observe these pillars in the architecture of the Tsotsil houses, in a square shape, forming these pillars to support the roof.
As written in the Popol Vuh: The appearance and the relationship of time, what is in the sky and on the earth, the squaring of their signs, the measurement of their angles, their alignment, and the establishment of the parallels in the sky and on the earth, to the four extremities, to the four cardinal points, as said by the Creator and the Formgiver, the Mother, the Father, of life.
For the Tsotsiles, the tatamoletic (grandfathers) and membeltic (grandmothers) form a pillar; they are the ones who teach us the responsibility of life and work in the field. The parents of each home give clear and precise ideas that cannot be contradicted, because they hold authority. Although parents are strict or tough in terms of reprimands, it has been for the formation of each individual’s character. That is why I have built the piece with the stone symbolizing the pillar as the unmodifiable authority of the father, for the future posterity facing their own life.”
Cube | Gerardo K'ulej
Metal and stone
2016
“The science and technology of the Maya have amazed me since I became aware of my origins. I was probably 13 or 14 years old and studying in secondary school. I have always wondered, why is it that now, as Tsotsiles descendants of the Maya, we don’t have the same knowledge to continue developing science? Did we stop observing and interacting with Mother Earth and the universe?
It is extraordinary how they were able to refine their calendars thanks to the observation of a solar system and its closest planets. I would call the Maya ‘the scientists of light,’ knowledgeable of its properties and great geniuses in its manipulation, as seen in the archaeology and the study of their sacred buildings. The construction of their pyramids had the purpose of capturing light to generate spectacular spectrums that they referred to as ‘equinox’ and ‘solstice.’ Another perhaps important aspect in the development of their special science is that they used a vigesimal numerology, based on the fingers of the individual. This numerology allowed them to generate their calendars and give many meanings to their numerology.
Here, I developed a sculpture of three cubes with the following measurements: 9 cm, followed by 13 cm, followed by 20 cm. Corn takes 9 days to sprout from the earth; we, as human beings, need 9 months of gestation within our mother. Now, 13 multiplied by 20 equals 260, and the 260 days are like 9 months. That is, the number thirteen and the number twenty in the complex matrix of the Tzolkin calendar give a total of 260 days, which form the 9 months. I realize that we are immersed in a system of calculations that someone holds to continue the generation.”
Flying spirit | Gerardo K'ulej
stone, and wood
2017
“There are difficult issues in life that can have an answer depending on the viewer. The truth is that the pieces come from the subconscious, from intuition, from harmony, from exhaustive searching, or simply by chance.
Walking implies the search for new elements, elements that may be part of an idea or not, but that in the end may manifest on their own. Such is the case with this sculpture; I only know that it serves as a basis for explaining that I perceive the energy of the different dimensionalities of the worlds, both physical and spiritual. The alteration of a body traveling through different dimensions or the so-called parallel worlds. Both in the Maya conception and in modern science, the existence of different spaces where matter can travel has been identified. The only difference is that the Maya were able to achieve what is called astral travel, which is what the piece seeks to manifest: these journeys in different bodies, leaving a form in each space.”
The flower that is born | Gerardo K'ulej
stone, and wood
2016
“Causality and effect, two elements that seem to be present in everything in life; some speak of destiny, others only of luck. In this case, I came across a stone while walking, which at first had no significance, and it didn’t catch my attention. When I got closer to observe it, I noticed it had elements of great interest (color, texture, and shape). Eager to work with it, I decided to take it to the workshop. I took the chisel and struck the first blow, then another. After a while, my eyes were stunned by the shape of the stone. One must always look for inner beauty. But the more beauty you wish to achieve, the more time and patience it requires, and the ability to socialize the work, to engage in dialogue with others. It’s worth mentioning that it’s not the search for perfection but for awareness.”
Cosmic game | Juan Chawuk
Wood, organic waste, and paint
“The people of the community place crosses near the water springs as protection and blessing. It is covered by vegetation, but it is the birthplace of water. It is governed by the power of the moon, there is a lunar cycle. It is a force of energies, including the chess pieces, so it becomes a cultural game. A give and take; nature gives the water, and we give the blessing. It is a constant game of life and death. It is the fusion of Christianity and the beliefs of our ancestors.”
The hand | Juan Chawuk
Wood, organic material
“The hands symbolize human physical action. With our hands, we can hold reverence, the sacred, and the profane as well. (That is, during the Conquest, the Spaniards thought that the beliefs of the natives of this continent, their way of relating to the higher being, were very profane, irreverent.) It is the fusion of Western religion and native beliefs.”