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Berlin

Marzia Frozen

Exhibition Detail
ARMAGEDDON
Curated by: Javier, Javier Ramirex
Neumagener Straße 27
Haus 7
13088 Berlin
Germany
Main-recommend2-00efe575372c445bf9143ee2903db57d 1 person has recommended this exhibit


November 24th, 2012 - December 21st, 2012
Opening: 
November 24th, 2012 1:00 PM - 5:00 PM
 
,
Destiny, Tatiana LoguinovaTatiana Loguinova, Destiny,
2012, Mixed media on canvas print, 50x80
© www.tatianaloguinova.com
\'Bruyeres\',visual impression of Claude Debussy\'s piano prelude, Tatiana LoguinovaTatiana Loguinova,
'Bruyeres',visual impression of Claude Debussy's piano prelude,
2012, Mixed media on canvas print, 30x40cm
© www.tatianaloguinova.com
\'Nuages\' after Claude Debussy\'s orchestral work"Nocturnes", Tatiana LoguinovaTatiana Loguinova,
'Nuages' after Claude Debussy's orchestral work"Nocturnes",
2012, mirrored artwork/mixed media on canvas print, 82x30cm
© www.tatianaloguinova.com
STOP, Latife BirenheideLatife Birenheide, STOP,
2004, Acrylic on Canvas, 80 X 120 cm
© Latifè Birenheide
Just Me, Latife BirenheideLatife Birenheide, Just Me,
2004, Acrylic on Canvas, 80 X 120 cm
© Latifè Birenheide
Snakewoman, Latife BirenheideLatife Birenheide, Snakewoman,
1997, Acrylic on Canvas, 60 X 80 cm
© Latifè Birenheide
What we are feeling, but can not not see, Lill-Anita O. SvendsenLill-Anita O. Svendsen,
What we are feeling, but can not not see,
2010, Acrylic on canvas, 100x80 cm
© Lill-Anita O. Svendsen
Inside my reality, Inside my reality,
2011, Acrylic on canvas, 120x100 cm
© Lill-Anita O. SvendsenO
Evrything is behind everything, Lill-Anita O. SvendsenLill-Anita O. Svendsen,
Evrything is behind everything,
2011, Acrylic on canvas, 100x110 cm
© Lill-Anita O. SvendsenO
Inside my reality, Inside my reality,
2011, Acrylic on canvas, 100x120
© Lill-Anita O. Svendsen
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WEBSITE:  
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figurative, abstract, conceptual, performance, video-art, digital, mixed-media
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Marzia Frozen is pleased to announce an  international  group exhibition of a new generation of artists working today. This will be a group exhibition at MARZIA FROZEN in Berlin, and will feature a selection of  paintings, sculptures, photographs,  performances and videos.    

The 2012 phenomenon comprises a range of  eschatological  beliefs   according to which cataclysmic or transformative events will occur on 21 December 2012. This date is regarded as the end-date of a 5,125-year-long cycle in the Mesoamerican Long Count Calendar. Various astronomical alignments and numerological formulae have been proposed as pertaining to this date, though none have been accepted by mainstream scholarship.

On  Monday Oct  29th, 2012  Hurricane Sandy was the largest Atlantic hurricane on record, as well as the  second-costliest Atlantic hurricane  in history. Over twenty U.S states  were in some way affected by Sandy. The hurricane caused billions of dollars in damage in the United States, destroyed thousands of homes, left millions without electric service, and killed over a hundred.
On  Wednesday Nov. 7 2012 a strong earthquake of 7.4 degrees  shook Central America and Mexico and left at least 39 dead, 155 injured and dozens missing in Guatemala, as well as trigger tsunami alerts in El Salvador and Nicaragua.

December 2012 marks the conclusion of a b'ak'tun —a time period in the Mesoamerican Long Count calendar which was used in Central America  prior to the arrival of Europeans. Although the Long Count was most likely invented by the Olmec, it has become closely associated with the Maya civilization, whose classic period lasted from 250 to 900 AD.The writing system of the classic Maya has been substantially deciphered,meaning that a  corpus of their written and inscribed material has survived from before the  European conquest.
Unlike the 52-year Calendar Round still used today among the Maya, the Long Count was linear rather than cyclical, and kept time roughly in units of 20: 20 days made a uinal, 18 uinals (360 days) made a tun, 20 tuns made a k'atun, and 20 k'atuns (144,000 days or roughly 394 years) made up a b'ak'tun. Thus, the Mayan date of 8.3.2.10.15 represents 8 b'ak'tuns, 3 k'atuns, 2 tuns, 10 uinals and 15 days.
There is a strong tradition of "world ages" in Mayan literature, but the record has been distorted, leaving several possibilities open to interpretation.According to the Popol Vuh, a compilation of the creations accounts  of the  K'iche' Maya of the Colonial-era highlands, we are living in the fourth world. The Popol Vuh describes the gods first creating three failed worlds, followed by a successful fourth world in which humanity was placed. In the Maya Long Count, the previous world ended after 13 b'ak'tuns, or roughly 5,125 years.The Long Count's "zero date" was set at a point in the past marking the end of the third world and the beginning of the current one, which corresponds to 11 August 3114 BC in the proleptic Gregorian calendar. This means that the fourth world will also have reached the end of its 13th b'ak'tun, or Mayan date 13.0.0.0.0, on 21 December 2012. In 1957, Mayanist and astronomer Maud Worcester Makemson wrote that "the completion of a Great Period of 13 b'ak'tuns would have been of the utmost significance to the Maya". In 1966, Michael D. Coe  wrote in The Maya that "there is a suggestion ... that Armageddon would overtake the degenerate peoples of the world and all creation on the final day of the 13th [b'ak'tun]. Thus ... our present universe [would] be annihilated [in December 2012]when the Great Cycle of the Long Count reaches completion."

With the development of the place-notational Long Count calendar (believed to have been inherited from other Mesoamerican cultures), the Maya had an elegant system with which events could be recorded in a linear relationship to one another, and also with respect to the calendar ("linear time") itself. In theory, this system could readily be extended to delineate any length of time desired, by simply adding to the number of higher-order place markers used (and thereby generating an ever-increasing sequence of day-multiples, each day in the sequence uniquely identified by its Long Count number). In practice, most Maya Long Count inscriptions confine themselves to noting only the first five coefficients in this system (ab'ak'tun-count), since this was more than adequate to express any historical or current date (20 b'ak'tuns cover 7,885 solar years). Even so, example inscriptions exist which noted or implied lengthier sequences, indicating that the Maya well understood a linear (past-present-future) conception of time.
However, and in common with other Mesoamerican societies, the repetition of the various calendric cycles, the natural cycles of observable phenomena, and the recurrence and renewal of death-rebirth imagery in their mythological traditions were important influences upon Maya societies. This conceptual view, in which the "cyclical nature" of time is highlighted, was a pre-eminent one, and many rituals were concerned with the completion and re-occurrences of various cycles. As the particular calendric configurations were once again repeated, so too were the "supernatural" influences with which they were associated. Thus it was held that particular calendar configurations had a specific "character" to them, which would influence events on days exhibiting that configuration. Divinations could then be made from the  auguries associated with a certain configuration, since events taking place on some future date would be subject to the same influences as its corresponding previous cycle dates. Events and ceremonies would be timed to coincide with auspicious dates, and avoid inauspicious ones.
The completion of significant calendar cycles ("period endings"), such as a k'atun-cycle,  were often marked by the erection and dedication of specific monuments (mostly stela inscriptions, but sometimes twin-pyramid complexes such as those in Tikal and Yaxha ), commemorating the completion, accompanied by dedicatory ceremonies.
A cyclical interpretation is also noted in Maya creation accounts, in which the present world and the humans in it were preceded by other worlds (one to five others, depending on the tradition) which were fashioned in various forms by the gods, but subsequently destroyed. The present world also had a tenuous existence, requiring the supplication and offerings of periodic sacrifice to maintain the balance of continuing existence. Similar themes are found in the creation accounts of other Mesoamerican societies.

And  is more  for  coming ….


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