Hernan Bas (b. 1978, Miami, FL; lives and works in Miami, FL) creates paintings, works on paper, videos, and installations that weave together adolescent adventures with classical poetry, religious stories, mythology, the paranormal, and literature. Influenced by the Romantic era of the 18th century that glorified the sublime beauty of nature and the Decadent movement of the 19th century that evoked romantic nihilism, skepticism, excess, and artificiality, Bas’ early work often portrayed nearly hidden adolescent male figures, deep in contemplation amidst vast otherworldly landscapes. As the figure and the interiors they occupied became more and more prominent throughout Bas’ work, so did the social and cultural context within which they were living. Spanning a wide range of time periods and themes, Bas investigates inquisition, desire, and obsessions and invites the viewer to recognize their own curiosities and oddities.

While the young male figure remains prominent throughout Bas’ oeuvre, in his more recent work individual paintings become an in-depth investigation into a singular critical subject, addressing topics such as LGBTQIA+ activism and desire, politics, news, conspiracy theories, and the occult. Providing a unique perspective on American subculture and a contemporary version of History Painting, they allow us to consider the relevance of seemingly inconsequential moments in the past and present and offer space for critical reflection. For his November 2019 exhibition with Lehmann Maupin, TIME LIFE, Bas used the Time-Life Book series Mysteries of the Unknown as his inspiration. Published between 1987 and 1991, each book focused on a different paranormal topic, such as ghosts, UFOs, psychic powers, and dreams. Navigating the liminal space between reality and fiction, the grotesque and the beautiful, the odd and the mundane, Bas highlights cult phenomena from the past that offer insight into the political and social concerns of today.

Do Ho Suh (b. 1962, Seoul, Korea; lives and works in London, United Kingdom) works across various media, creating drawings, film, and sculptural works that confront questions of home, physical space, displacement, memory, individuality, and collectivity. Suh is best known for his fabric sculptures that reconstruct to scale his past and present homes and studios in Korea, Rhode Island, Berlin, London, and New York.

Suh is interested in the malleability of space in both its physical and metaphorical forms, and examines how the body relates to, inhabits, and interacts with that space. He is particularly interested in domestic space and the way the concept of home can be articulated through architecture that has a specific location, form, and history. For Suh, the spaces we inhabit also contain psychological energy, and in his work he makes visible those markers of memories, personal experiences, and a sense of security, regardless of geographic location.

Cecilia Vicuña (b. 1948 in Santiago, Chile; lives and works in New York, NY and Santiago, Chile) integrates practices of poetry, performance, Conceptualism, and textile craft in response to pressing concerns of the modern world, including ecological destruction, human rights, and cultural homogenization. Born and raised in Santiago, she was exiled during the early 1970s after the violent military coup against President Salvador Allende. This sense of impermanence, and a desire to preserve and pay tribute to the indigenous history and culture of Chile, have characterized her work throughout her career.

While living in Chile during the mid-1960s, Vicuña began an ongoing series of small sculptures she calls precarios, spatial poems in which she combines feathers, stone, plastic, wood, wire, shells, cloth, and other human-made detritus. She coined the term “Arte Precario,” as an independent autonomous category, to name these works defined by their fragility and ephemerality: Vicuña initially composed the precarios along the ocean’s edge, for high tide to complete the work by erasing it. Around the same time, Vicuña came across ancient quipus in a book—and this Andean communication system involving the knotting of colored strings, generated a deep response in her. In the early 1970s she began creating spatial weavings and living quipus, which evolved into her Quipus in multiple materials, including unspun wool. These ephemeral, site-specific installations combine the tactile ritual of weaving with assemblage, poetry, and performance. Vicuña’s surreal figurative paintings of the late 1960s and 1970s are more explicitly personal and political in comparison to her other bodies of work and were created in direct response to European colonization. Their highly charged imagery refers to the subtly subversive images made by 16th-century indigenous artists in Latin America after the Spanish conquest, when they were forced to paint angels and saints for the Catholic church. In Vicuña’s paintings, religious icons are replaced by personal, political, and literary figures, commemorated and mythologized by the artist.

Erwin Wurm (b. 1954, Bruck an der Mur/Styria, Austria; lives and works in Vienna and Limberg, Austria) is an Austrian artist whose practice has radically expanded the possibilities of sculpture over the past four decades. Rooted in conceptual questions about what sculpture can be, how it can occupy space, and how the body, everyday objects, and gestures might become sculptural forms, Wurm’s work challenges conventional definitions of the medium. While his oeuvre is filled with larger-than-life-size pickles, anthropomorphic sausages, empty suits, and impossibly proportioned houses, Wurm is best known for his iconic One Minute Sculptures, which provide instructions for participants to create temporary sculptures by performing illogical poses with everyday objects. Through his paradoxical work, Wurm confronts philosophical questions about contemporary society—from obsessions with status and consumerism, to anxieties around traditional value systems, to the complexities of modern psychology. At the same time, the artist explores new possibilities for sculpture through ambitious formal experiments with volume, surface, scale, and duration. While Wurm considers the absurd an important tool, there is always an underlying social critique of contemporary culture. Wurm emphasizes this dichotomy by working within the liminal space between high and low and merging genres to explore what he views as an invented reality.

Kader Attia (b. 1970, Seine Saint-Denis, Dugny, France; lives and works in Berlin Germany and Paris, France), grew up in Paris and in Algeria. Preceding his studies at the École Supérieure des Arts Appliqués Duperré and the École Nationale Supérieure des Arts Décoratifs in Paris, and at Escola Massana, Centre d’Art i Disseny in Barcelona, he spent several years in Congo and in South America.The experience with these different cultures, the histories of which over centuries have been characterized by rich trading traditions, colonialism and multi-ethnic societies, has fostered Kader Attia’s intercultural and interdisciplinary approach of research. For many years, he has been exploring the perspective that societies have on their history, especially as regards experiences of deprivation and suppression, violence and loss, and how this affects the evolving of nations and individuals — each of them being connected to collective memory.

His socio-cultural research has led Kader Attia to the notion of Repair, a concept he has been developing philosophically in his writings and symbolically in his oeuvre as a visual artist. With the principle of Repair being a constant in nature — thus also in humanity —, any system, social institution or cultural tradition can be considered as an infinite process of Repair, which is closely linked to loss and wounds, to recuperation and re-appropriation. Repair reaches far beyond the subject and connects the individual to gender, philosophy, science, and architecture, and also involves it in evolutionary processes in nature, culture, myth and history.

Heidi Bucher (b. 1926, Winterthur, Switzerland; d. 1993, Brunnen, Switzerland) was a Swiss artist who is best remembered for her innovative use of latex and exploration of the physical boundaries between the body and its surroundings. Serving simultaneously as means of historical preservation and metaphorical molting, Bucher’s Hauträume—or “roomskins”—act as indexes of the complicated relationship humans have to their bodies and pasts. Working across the United States, Switzerland, and the Canary Islands, Bucher forged a practice anchored in familial, cultural, and architectural histories and deeply entwined with contemporary concerns around the boundaries between public and private space, and femininity and the body. Though Bucher’s many bodies of work—from her early drawings and wearable sculptures to her later latex-encased objects and Hauträume—each reflect distinct artistic interests and origins, they all trace back to the artist’s mantra, which uniquely summarizes her career-long engagement with bodies and rooms: Räume sind Hüllen, sind Häute (Spaces are shells, are skins).

Beginning in the 1970s, Bucher embalmed clothing in a mixture of latex and mother of pearl, preserving the objects as artifacts of their time and creating a surface that appeared skin-like in both color and texture. Bucher primarily used women’s clothing, such as nightdresses and pantyhose, as a critical response to the rigid gender restrictions she had experienced during her childhood and adolescence. By the end of the decade, Bucher began applying her signature latex medium to the surfaces of domestic objects and spaces, aligning women’s clothing with these designated “feminine” spaces. Allowing the latex mixture to harden, then peeling it off, Bucher produced translucent skins that held elements of paint, rust, dirt, and the minute details and markings of the architecture. During the years that followed, Bucher produced several major bodies of work based on the domestic spaces of her past—her ancestral house in Winterthur, the study in her parents’ home, and her studio in Zurich. Each space she inhabited was rendered translucent and ghostly, like a visual memory that, due to the fragile nature of the latex material, would warp and discolor over time. Displayed suspended mid-air, the series of latex Hauträume are simultaneously monumental and fragile, mimicking the very process by which they are created; the removal of the latex from the architectural space required a great deal of both physical strength and delicate dexterity.

David Salle (b. 1952, Norman, OK; lives and works in New York, NY), was born in 1952 and raised in Wichita, Kansas. Salle attended California Institute of Arts (CalArts) in Los Angeles, receiving a B.F.A. in 1973 and an M.A. in 1975. A member of the influential Pictures Generation, Salle combines popular, or commercial imagery with images made from direct observation and a range of art historical references to create a personal pictorial language. His work features a sophisticated and highly intuitive approach to composition, one that suggests new associations and relationships between familiar (or un-familiar) subjects. Salle’s multi-layered works do not rely on subject matter alone, however—his paintings pack an immediate formal impact and present multiple points of entry for the viewer. Built to draw the eye through and across the picture plane, they reward close looking and prolonged contemplation.

Solo exhibitions of Salle’s work have been organized at Times Square Arts, New York, NY (2024); Edward Hopper House Museum, Nyack, NY (2024); Lehmann Maupin, Seoul, Korea (2023); Gladstone Gallery, Brussels, Belgium (2022); the Brant Foundation, Greenwich, CT (2021); Galerie Thaddaeus Ropac, Paris, France (2020); Galeria Javier Lopez & Fer Frances, Madrid, Spain (2019); Centro de Arte Contemporáneo de Málaga (CAC Málaga), Málaga, Spain (2016); Dallas Contemporary, Dallas, TX (2015); Arts Club of Chicago, Chicago, IL (2014); Metropolitan Opera House, New York, NY (2012); Museo de Arte Contemporáneo de Monterrey, Monterrey, Mexico (2000); Museum Moderner Kunst Stiftung, Ludwig, Vienna, Austria (2000); Museo d’Arte Contemporanea Castello di Rivoli, Turin, Italy (2000); Stedelijk Museum, Amsterdam, the Netherlands (1999); and the Guggenheim Museum Bilbao, Bilbao, Spain (1999).

With his research-based and socially engaged practice, Robin Rhode (b. 1976, Cape Town, South Africa; lives and works in Berlin, Germany) engages the urban landscape to create complex, symbolically rich narratives that disrupt and transform their environments.

The artist is best known for his multi-panel works that deftly combine photography, performance, wall painting, and drawing. Negotiating the urban landscape, these photographs often depict silhouetted figures interacting with carefully composed wall paintings that the artist paints in public spaces, most often in the city of Johannesburg. In each succession of photographs, the choreographed movements of the individual or group appear to alter the two-dimensional renderings, compressing space and time and morphing the urban landscape into a fictional storyboard. Using the medium of photography to capture his painted and performative actions, Rhode disrupts the fixity of the wall, rendering it a mobile substrate that can be transported into a variety of contexts.

McArthur Binion (b. 1946, Macon, MS; lives and works in Chicago, IL) combines collage, drawing, and painting to create autobiographical abstractions of painted minimalist patterns over an “under surface” of personal documents and photographs. From photocopies of his birth certificate and pages from his address book, to pictures from his childhood and found photographs of lynchings, the poignant and charged images that constitute the tiled base of his work are concealed and abstracted by grids of oil stick. The complexly layered works, from a distance, appear to be monochromatic minimalist abstractions that have led many to compare his work to that of Jasper Johns, Robert Ryman, or Brice Marden. However, while his contemporaries focused more on materiality, abstraction, and in some cases the social and political climate of the time, Binion’s works are intensely personal and deeply dedicated to the rigorous process of making a painting. Upon closer inspection, these monochromatic abstractions come into focus: the perfect grid becomes a series of imperfect laboriously hand-drawn lines, behind which emerge intimate details of Binion’s identity and personal history. Binion’s gridded compositions impose rational order to the layers of personal history, allowing only fragments of information from his birth certificate to be read, or details of his mother’s face to be identified—but never enough to be immediately legible. Having begun his career as a writer, Binion is highly influenced by language and music, as can be seen in his titles and the ways in which he layers information to be “read” rather than simply seen. The tension that exists between the grid and the artist’s visible gestures is not unlike that of jazz music, which merges improvisation with the order of a musical composition.

Binion received his B.F.A. from Wayne State University, Detroit, MI in 1971 and his M.F.A. from the Cranbrook Academy of Art, Bloomfield Hills, MI in 1973. Select recent solo exhibitions of his work have been organized at the de la Cruz Gallery at Georgetown University (2025); Museo Novecento, Florence, Italy (2020); the Cranbrook Art Museum, Bloomfield Hills, MI (2018); Contemporary Arts Museum, Houston, TX (2012); and the University of Maryland University College Gallery, Adelphi, MD (2010).

Dominic Chambers (b. 1993 St. Louis, MO; lives and works in New Haven, CT) creates vibrant paintings that simultaneously engage art historical models, such as color-field painting and gestural abstraction, and contemporary concerns around race, identity, and the necessity for leisure and reflection. Interested in how art can function as a mode for understanding, recontextualizing, or renegotiating one’s relationship to the world, the artist sees painting as a critical and intellectual endeavor, as much as an aesthetic one. A writer himself, Chambers draws inspiration from literature, especially Magical Realism and the writing of W.E.B. Du Bois, particularly Du Bois’ The Souls of Black Folk, and one of its central themes―the veil. A product of racial injustice that is a metaphorical lens through which Black bodies are observed and experienced, references to the veil appear throughout the artist’s work, whether in large swaths of color that obscure his figures or in the recurring use of a raindrop motif as both an active and passive element in his canvasses.

Chambers sees color as a protagonist in his paintings that is as important to unlocking their meaning as his subjects, and his deft manipulation of the tension and interplay between contrasting colors gives his work a subtle electric charge. In his most recent series, Leave Room for the Wind, Chambers situates his subjects in vivid landscapes that evoke shifting, monochromatic dreamscapes, and reference the mutability of our environment. The richly-hued paintings in this body of work depict open fields saturated in primary hues of red, yellow, and blue. Many of these scenes are populated by figures flying kites―a profoundly domestic activity pursued solely for its own sake, unconnected with external recognition or reward. In these works and throughout his oeuvre, Chambers proposes that enjoyment, stillness, or wonder can act as a gateway to private life and reminds us that leisure and recreation are critical to replenishing our own interiority.

Mandy El-Sayegh’s (b. 1985, lives and works in London, United Kingdom) highly process-driven practice is rooted in an exploration of material and language. Executed in a wide range of media, including densely layered paintings, sculpture, installation, diagrams, and sound and video, El-Sayegh’s work investigates the formation and break-down of systems of order, be they bodily, linguistic, or political. She is particularly interested in exploring the Part-Whole relationship–how something significant yet unpremeditated emerges and comes into being through various smaller, micro-interactions or repetitions. She physically demonstrates this by collaging disparate fragments, text, and found imagery, and layering them with materials like latex, rubber, and clay. Through simple, repetitive patterns such as a hand-painted grid or geometric molds, formal and narrative synthesis occurs that is not consciously intended or anticipated.

El-Sayegh likens her exploratory, observational process to the occurrence of contemporary social and political events, which unfold in highly chaotic and often disturbing ways. Justifications or explanations for such events typically appear after the fact; they are devised in an effort to impose order on an inherently subjective and incomplete set of social, cultural, and political processes. The artist’s work aims to remove the veil of these superimposed structures and reveal the intricacies of growth and decay as they happen in real time. El-Sayegh is interested in the observation of process and she believes that through such observation, one can better understand how the social and political phenomena that shape our world exist in a constant state of flux.

Todd Gray (b. 1954, Los Angeles, CA; lives and works in Los Angeles, CA and Akwidaa, Ghana) is a photo-based artist whose work aims to destabilize assumptions about the veracity of photography and provoke reconsiderations of long-accepted norms and beliefs surrounding the medium, including the role of the viewer in constructing meaning. His lush photo assemblages are composed of images ranging from imperial European gardens, West African landscapes, and architecture, to rock icons and portraits of the artist himself, all carefully arranged to create critical juxtapositions that examine ideas of African diaspora, colonialism, societal power structures, and dominant cultural beliefs. With an eye informed by his four decades as a professional music photographer as well as his B.F.A. and M.F.A. from California Institute of the Arts, Gray’s photo sculptures are infused with a certain subversive beauty, reflecting his strong sense of visual aesthetics.

Gray’s distinctive photo collages range in size from the domestic to the monumental, with his largest to date spanning over 30 feet. The artist utilizes layered frames in his work—from simple wood to ornate, rococo pieces—which are either artist-made or sourced from flea markets and estate sales. Gray stacks these frames on top of one another, deliberately obscuring certain elements of his photographs and striking a delicate balance between revealing and concealing his subject matter. Images are rotated, cropped, and subtly abstracted, even as they remain firmly representational. All of the photographs (with the exception of those from the Hubble telescope) are sourced directly from Gray’s own catalog in a process the artist refers to as “appropriating his own archive.” As the creator of now iconic imagery of cultural figures such as Michael Jackson, Iggy Pop, and the Rolling Stones, the artist navigates an area between the appropriation of the Pictures Generation and Pop Art’s acknowledgement of popular imagery and commerce as drivers of so-called high culture. Across his collages, Gray weaves historical imagery into pictures of the present, reminding us that the realities of our world today are shaped by those of our collective past.

Liza Lou (b. 1969 NYC lives and works in Joshua Tree, California) is widely known for her pioneering work as both an artist and for her groundbreaking social practice of the mid-2000s. Beginning with her conceptual use of glass beads, Lou’s room-size installations of the 1990s challenged stereotypes and gender roles within the art canon and broke down boundaries between art and craft.¹ In 2002, she received a MacArthur Foundation Fellowship, which she utilized to found a women’s advocacy program within her studio in Durban, South Africa which she operated from 2005-20, expanding the possibilities of social engagement within an art studio environment. During the 15 years she lived and worked in South Africa, Lou developed a poetic, handmade approach to Minimalism that utilizes the oils of the human hand as a form of paint in woven paintings, such as Soil | Solid (2012), which is in the permanent collection of the Des Moines Art Center, and room-scaled wall works, sculptures and installations, such as Security Fence (2005), now in the collection of the Los Angeles County Museum of Art, and Continuous Mile (2008), in the collection of the Cleveland Museum of Art.

Current work has the artist in further dialogue with art history as she explores the possibility of her chosen material to act as a fluid paint body, bringing an original and Feminist vision to painting.² Through the slow accrual of a humble material, Lou recalibrates the action of a brushstroke into elaborate, cell-by-cell explorations that combines the exuberance of Pop and Abstract Expressionism with the materiality and sheen of her early work, while pushing the language of painting further forward.

Tammy Nguyen (b. 1984, San Francisco, CA; lives and works in Easton, CT) creates paintings, drawings, artist books, prints, and zines that explore the intersections between geopolitics, ecology, and lesser-known histories. A story teller, Nguyen’s multidisciplinary practice takes two forms—her more traditional fine arts practice, which encompasses her lush, dense paintings, as well as her prints, drawings, and unique artist books, and her publishing practice, embodied through her imprint, Passenger Pigeon Press, which creates and distributes Martha’s Quarterly, a subscription of artist books and interdisciplinary collaborations. Across both domains Nguyen’s work aims to unsettle, and the tension between the artist’s elegant forms and harmonious aesthetics often belies the nature of her content. The confusion this dissonance creates becomes generative, opening space for reevaluation, radical thinking, and the dislodging of complacency.

Many of Nguyen’s paintings expand from her unique artist books, often through engagement with similar themes, questions, or investigations. Throughout her work she has explored a range of topics and ideas, including the Bandung conference, the first large-scale Afro-Asian conference which was attended by world leaders from 29 non-aligned countries during the Cold War, Forest City, a sprawling off-shore development project in Malaysia, and the red-shanked douc langur, an endangered species of monkey native to Laos, Vietnam, and Cambodia. A recent artist book series, Four Ways Through a Cave (2021), relates Nguyen’s travels through the Phong Nha-Ke Bang karst in Vietnam, significant for its numerous underground caverns and passageways and its history in the Vietnam War as a crucial area of the Ho Chi Minh Trail. The book simultaneously invokes Plato’s allegory of the cave—the recognition of truth through the loss of illusion—and conveys the sense of physically moving through a cave, with circular-shaped cutouts that shift from page to page, tunneling through the book and transforming the reader into a momentary spelunker.

Catherine Opie (b. 1961, Sandusky, OH; lives in Los Angeles, CA) is known for her powerfully dynamic photography that examines the ideals and norms surrounding the culturally constructed American dream and American identity. She first gained recognition in the 1990s for her series of studio portraits, photographing gay, lesbian, and transgender individuals drawn from her circle of friends and artists. Opie has traveled extensively across the country exploring the diversity of America’s communities and landscapes, documenting quintessential American subjects—high school football players and the 2008 presidential inauguration—while also continuing to display America’s subcultures through formal portraits. Using dramatic staging, Opie presents queer and trans bodies in intimate photographs that evoke traditional Renaissance portraiture—images of power and respect. In her portraits and landscapes, Opie establishes a level of ambiguity of both identity and place by exaggerating masculine or feminine characteristics, or by exaggerating distance, cropping, or blurring her landscapes.

Opie received a B.F.A. from San Francisco Art Institute in 1985, and an M.F.A. from CalArts in 1988. Solo exhibitions of her work have been organized at Museum of Art São Paulo (MASP), São Paulo, Brazil (2024); Heide Museum, Melbourne Australia (2023); The Current Now, Stowe, VT (2022); Plug In Institute of Contemporary Art, Winnipeg, Canada (2020); Museum of Contemporary Art (MOCA), Cleveland, OH (2019); Marciano Foundation, Los Angeles, CA (2019); Princeton University School of Architecture, Princeton, NJ (2018); Centro Internazionale di Fotographia, Palermo, Italy (2018); Los Angeles County Museum of Art, Los Angeles, CA (2016); Museum of Contemporary Art, Pacific Design Center, Los Angeles, CA (2016); Hammer Museum, Los Angeles, CA (2016); Wexner Center for the Arts, Columbus, OH (2015); Long Beach Museum of Art, Long Beach, CA (2012); Socrates Sculpture Park, New York, NY (2012); Institute of Contemporary Art, Boston, MA (2011); Portland Art Museum, Portland, OR (2010); Solomon R. Guggenheim Museum, New York, NY (2008); Museum of Contemporary Art Chicago, IL (2006); Walker Art Center, Minneapolis, MN (2002); and the Saint Louis Art Museum, Saint Louis, MO (2000).

Anna Park (b. 1996, Daegu South Korea; lives and works in Brooklyn, NY) makes charcoal drawings that teeter between abstraction and figuration, with imagery that homes in on the turbulent and frenzied contemporary experience. Beginning each canvas as an improvisational mark-making dance, Park composes scenes that are gestural snapshots of an over-exposed and self-aware human condition – universal moments and interpersonal exchanges she often laces with signifiers of today’s zeitgeist. In black-and-white works that recall the vigorous energy of the graphic novel and radical fragmentation of Cubism, moments collapse into speed streaks, limbs grasp for one another, and glimpses of familiar faces emerge.

Park is from South Korea but spent her formative years in the US state of Utah – an experience that often positioned her on the outside, looking in. This early lesson in observing from a voyeur’s distance permeates Park’s works today, with an interest and sharp eye for the deep emotive range of the human subject. With visual allegory, recurrent archetypes, and tripes of Americana, Park articulates inner conflict, shame, longing, growth, and mortality within her swirling abstracted tableaus.

Calida Rawles (b. 1976, Wilmington, DE) is known for paintings that merge hyper-realism with poetic abstraction. Situating Black subjects in dynamic, fluid spaces, Rawles employs water as a vital, multifaceted material and historically charged space through which questions of identity, memory, healing, and belonging come into focus.

At times buoyant and ebullient, at others submerged and mysterious, her subjects float within exquisitely rendered landscapes of bubbles, ripples, and refracted light. For Rawles, water holds a profound duality: it can signify physical and spiritual healing while evoking histories of trauma, racial exclusion, and displacement. Drawing from history, mythology, philosophy, and politics, she uses this complexity to reimagine Black subjects beyond racialized tropes and envisions new possibilities for healing. At times referencing specific geographic locations, Rawles uses place to bring attention to the histories and specific events embedded within them, while water’s ability to alter perception acts as the central force of her practice. A ripple may obscure a face while revealing something less immediately visible.

Kim Yun Shin (b. 1935, Wonsan, North Korea; lives and works in Seoul, South Korea) is a multidisciplinary artist known for her dynamic sculpture and painting, which often unfold through a series of interactions with nature. Growing up amidst the backdrop of Korea’s tumultuous history in the 20th century, Kim has established herself as a pioneering figure in the post-war South Korean art scene, overcoming societal norms to carve out a space for herself as a first-generation woman sculptor. Despite facing challenges in a male-dominated field, she ventured to Paris to pursue her artistic aspirations, taught at various universities, and co-founded the Korean Sculptress Association in 1974 to support emerging artists. Partly influenced by her nomadic early life, her work reflects a fearless exploration of diasporic cultures—from France, Mexico, and Brazil, to her adoptive home of Argentina, where she established Museo Kim Yun Shin, the first Korean immigrant art museum. Her journey from turbulent beginnings during the Japanese colonial period and Korean War to becoming a trailblazer in Korean contemporary art reflects the artist’s personal resilience and commitment to artistic innovation.

Across six decades, Kim has developed an aesthetic that engages with the fundamental qualities of materials and nature, navigating themes of confrontation, introspection, and coexistence. Central to her artistic expression is the use of solid wood, a primary medium through which Kim envisions the structural and spiritual elements of antiquity and the primordial world. In doing so, she visualizes the intersection between nature, time, and history, reconsidering the very essence of human existence. Her early sculptures from the 1970s are deeply rooted in traditional Korean hanok architecture, which uses a distinctive technique that joins wooden blocks without nails. In her Stacking Wishes series, the artist also explores traditions of vertical stacking in Korean and Latin American totemism. This notion of organic connection and her interest in East Asian philosophy merge in her iconic Add Two Add One, Divide Two Divide One series, which she began in the late 1970s. The terms “add” and “divide” originate from the philosophical concept of yin (division and fragmentation) and yang (addition and integration). Through a meticulous yet intuitive process—in which Kim “adds” her soul into the solid wood and “divides” the space between the bark and inner wood to create a complete whole—the artist delves into raw materiality and uncovers a newfound vitality.

Liu Wei (b. 1972, Beijing, China; lives and works in Beijing, China) explores 21st-century socio-political concepts such as the contradictions of contemporary society and the transformation of developing cities and the urban landscape. In many of his sculptural and installation works, he uses found materials that are re-contextualized to draw new meanings out of the materials from which they are made. Liu Wei frequently uses geometric and architectural forms in his work as a reference to his urban surroundings.

Liu Wei graduated from the China Academy of Art in 1996. Solo exhibitions of his work have been organized at Long Museum, Shanghai, China (2020); Cleveland Museum of Art, Cleveland, OH (2019); Museum of Contemporary Art, Cleveland, OH (2019); PLATEAU, Samsung Museum of Art, Seoul, South Korea (2016); Ullens Center for Contemporary Art (UCCA), Beijing, China (2015); Museum Boijmans Van Beuningen, Rotterdam, the Netherlands (2014); and Minsheng Art Museum, Shanghai, China (2011).

In a career spanning over three decades, artist Nari Ward (b. 1963, St. Andrew, Jamaica; lives and works in New York, NY) has gained recognition for an interdisciplinary and multimedia practice that engages historical and contemporary discourse around race, migration, democracy, identity, and community. Ward is best known for his wall and installation-based sculptural works created primarily from materials found and collected throughout Harlem, his longtime neighborhood in New York. These objects imbue his work with a sense of intimacy, reflecting the shared experience of community. Combining materials to re-contextualize their original meanings, Ward’s assemblages probe a range of spiritual and conceptual issues through literal and metaphorical juxtaposition.

Materially specific but conceptually ambiguous, Ward’s multimedia and performance works unfold into many possible interpretations—as materials and movements accumulate, so too do signifiers. Each found object—including baseball bats, strollers, shoelaces, cash registers, bottles, and shopping carts—contains a multiplicity of meanings and histories that speak to both collective experience and individual memory. The intentional synthesis of such objects, combined with the more traditional disciplines of painting, sculpture, and performance, allows for varied interpretations, inviting viewers to project their own associations and transcend the specific context of any given work. At the same time, Ward’s art reflects on the complexities of contemporary society, transforming overlooked material through artmaking to foreground forgotten histories or marginalized communities.

Billie Zangewa (b. 1973, Blantyre, Malawi; lives and works in Johannesburg, South Africa) creates intricate collages composed of hand-stitched fragments of raw silk. These figurative compositions explore contemporary intersectional identity in an attempt to challenge the historical stereotype, objectification, and exploitation of the black female form. Beginning her career in the fashion and advertising industries, Zangewa employs her understanding of textiles to portray personal and universal experiences through domestic interiors, urban landscapes, and portraiture. Her earliest works were embroideries on found fabrics depicting remembered botanical scenes and animals from Botswana, where the artist was raised, but she soon transitioned to creating cityscapes, focusing on her experience as a woman in the city of Johannesburg and her personal relationships. These works explored her experience of the male gaze, leading her to begin to think more critically about how women view themselves and what the visualization of the female gaze, through self-portraiture, could look like.

After the birth of her son, Zangewa began making her well-known domestic interiors to explore the shift in focus from self-examination and femininity to motherhood and the home. Often referencing scenes or experiences from everyday life, Zangewa has stated that she is interested in depicting the work done by women that keeps society running smoothly, but which is often overlooked, undervalued, or ignored. Zangewa refers to this as “daily feminism,” which can be considered a contemporary version of “the personal is political.” Through the method of their making and their narrative content, Zangewa’s silk paintings illustrate gendered labor in a socio-political context, where the domestic sphere becomes a pretext for a deeper understanding of the construction of identity, questions around gender stereotypes, and racial prejudice.

Over the course of his decades-long career, Lari Pittman (b. 1952, Los Angeles, CA, lives and works in Los Angeles, CA) has developed a unique visual aesthetic that has established him as one of the most significant painters of his generation. Pittman’s signature, densely-layered painting style includes a lexicon of signs and symbols (such as bells, eggs, animals, and ropes), a compilation of varied painting techniques, and a clear homage to the handmade, craft, and the decorative. Pittman creates complex compositions that mediate the tension between color, text, and imagery; landscape and decoration; and chaos and order with remarkable dexterity and often on a large scale, and the artist has an innate ability to create compositions in which each element within a painting is given equal space and significance.

In the mid-1970s, Pittman attended California Institute of the Arts in Valencia, California, completing a B.F.A. and an M.F.A. The Institute’s strong feminist arts program challenged the devaluation of art forms traditionally associated with women, and it was partially as a result of his engagement with this program that Pittman developed an interest in undermining aesthetic hierarchies and embracing the decorative arts. Pittman’s strong affinity for the decorative can be seen throughout his numerous bodies of work, and it has contributed to his singular visual style. While Pittman’s early works were informed by the socio-political struggle resulting from the peak of the AIDS epidemic, racial discord, and LGBTQ+ civil rights struggles that defined the last two decades of the 20th century, his later paintings evince a shift in focus towards interior spaces, including domestic and psychological subjects.