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.

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.

Billy Childish (b. 1959, Chatham, Kent, United Kingdom; lives and works in Chatham, Kent, United Kingdom) is known for his introspective, autobiographical, and deeply emotional paintings, writing, and music. After leaving secondary school at age 16, Childish worked at the Naval Dockyard in Chatham as an apprentice stonemason. Initially denied an interview to the local art school, he produced hundreds of drawings that gained him entry to London’s Saint Martin's School of Art. Childish's defiance of authority led to his eventual expulsion from art school in 1981. Since then, Childish has attained a cult status worldwide, writing and publishing several novels, more than 40 volumes of confessional poetry and recording more than 170 LPs. This artistic output has always existed in tandem with his central practice as a painter, his devotion to the medium evinced by his uninterrupted flow of work dating back to the late 1970s.

Through all of these disciplines, Childish addresses social, political, and personal issues such as war, protest, his turbulent childhood and his struggles with alcoholism. While his confessional poetry and music explore these issues with startling honesty, Childish’s paintings are more subtle. His subjects are often drawn from his environment or are people he knows or admires, transformed into universal motifs: landscape paintings of his native Kent and other familiar lands, such as the Pacific North West and South West United States, appear alongside self-portraits and people significant to Childish’s life (both cultural and personal), including his American wife, Julie, and his children.

Teresita Fernández's work is characterized by an expansive rethinking of what constitutes landscape: from the subterranean to the cosmic, from national borders to the more elusive psychic landscapes we carry within. Fernández unravels the intimacies between matter, human beings, and locations. Her luminous, sculptural works poetically challenge ideas about land and landscape by amplifying the powerful, emotional connection in how we imagine place, and, by extension, one another. Fernández exposes the complex narratives that stem from distorted, colonial histories, elaborating on these themes in subtle ways that insist on intertwining beauty, the socio-political, the intimate, and the immense. Imagining the landscape with reciprocal sentience, Fernández has said “You look at the landscape, but the landscape also looks back at you."

Fernández is a 2005 MacArthur Foundation Fellow and the recipient of numerous awards, including a Creative Capital Award; Guggenheim Fellowship; the Louis Comfort Tiffany Biennial Award; an American Academy of Rome Fellowship (AFAAR); and a National Endowment for the Arts Individual Artist’s Grant in Visual Arts, among others. Her works have been exhibited and collected both nationally and internationally including: The Museum of Modern Art, New York; The Whitney Museum of American Art; the San Francisco Museum of Modern Art; The Menil Collection; Philadelphia Museum of Art; Pérez Art Museum Miami; Modern Art Museum of Fort Worth; Centro de Arte Contemporáneo de Málaga, Spain; The Museum of Fine Arts, Boston; SITE Santa Fe; The Smithsonian Museum of American Art; MASS MoCA; and Castello di Rivoli, Italy, among others. She lives and works in Brooklyn, New York

Gilbert & George (b. 1943, San Martin de Tor, Italy & 1942, Plymouth, United Kingdom; lives and works in London, United Kingdom) met in 1967 in art school at Saint Martin’s, where they first developed their signature form of “living sculptures” by walking around the streets of London with their heads and hands coated with multi-color metallic powders. Since then, they have lived and worked together, their individual identities subsumed into a vision of animate sculpture, becoming representations of the universal human condition, which is a central theme in their work. Their embrace of video technology, along with their well-known photo-collage works, allowed Gilbert & George to extend their living sculptures beyond a particular time and place and broadcast their art to wider audiences, establishing their motto of “art for all.”

Shortly after art school, they moved to London’s East End, then a bustling immigrant and working-class neighborhood, which has served as their home and studio for almost 50 years. Their changing neighborhood, which has become a gentrified creative center, has significantly influenced their work. The artists often appear in their work as witnesses to life unfolding in the sociopolitical and urban conditions of this area. Through imagery specific to London and the East End in particular, Gilbert & George create an ongoing portrait of the city that includes street signs, ginkgo trees, graffiti, postering, and gum-stained sidewalks.

Shirazeh Houshiary (b. 1955, Shiraz, Iran; lives and works in London, United Kingdom) makes painting, sculpture, and animation that seek to challenge viewers’ perceptions of time, space, and materiality. Her works often engage opposing ideas and states of being, including transparency and opacity, sound and silence, surface and depth, and presence and absence. From a distance, her paintings are reminiscent of a swirling galaxy, but as the viewer draws closer, the meticulousness, detail, and hidden Arabic letters that make up her amorphous forms begin to unfold. The universe, with its contradiction, paradox, and complexity is a core subject matter in her work. The Arabic words embedded in her compositions are a juxtaposition of the opposing phrases “I am” and “I am not,” oscillating freely between focused and unfocused states, where the meaning of our existence becomes superfluous and lost in Houshiary’s imagined cosmos.

Houshiary’s painting technique involves the successive layering of pigment and line, a laborious process that often takes several months to complete. Her surfaces are composed of intricate patterns that appear to pulse, undulate, and recede into the canvas, like a veil or membrane. She takes a similar methodical approach to her dynamic sculptures, constructing towers out of glass or aluminum bricks that, layer by layer, seem to emerge from the floor. Each vertical plane of bricks echoes the original shape of the structure’s footprint incrementally rotated to the maximum degree the form will allow before the resulting helix shape becomes unstable. For each work, Houshiary attempts to visualize subjects that are inherently intangible—an echo, human breath, or memory.

Klara Kristalova (b. 1967, Czechoslovakia; lives and works in Norrtälje, Sweden) creates figurative ceramic sculptures that take on hybrid forms. Many of Kristalova’s works incorporate both aspects of the human body and elements of nature, such as animals, insects, flowers, and trees. Infused with uncanny details and observations from her daily life and surroundings, Kristalova’s figures constitute a juxtaposition of scale where minute details reflect the monumental impact of constant change. Her oeuvre is grounded in an exploration of transitional states essential to both human and ecological life, and her sculptures conjure a familiar yet fantastical presence that exudes raw emotion. Building a fictive world that bridges humanity, ecology, and fantasy, Kristalova’s sculptures undergird the omnipresence of change across all forms of life.

Crafted in the artist’s secluded studio in Norrtälje, Sweden, Kristalova’s rugged style evokes a sense of discomfort, mirroring the sensitive and porous emotional landscape one finds themselves in when weathering changes. The figures exist in a liminal state, often possessing both human and anthropomorphic qualities and perhaps challenging such distinctions altogether. In this sense, Kristalova’s rustic style reminds us that the sculptural process is inherently transformative, as natural materials are shaped into static and enduring forms.

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).

Mr. (b. 1969, Cupa, Japan, lives and works in Saitama, Japan) approaches the visual language of anime and manga as a means of examining Japanese culture, fusing high and low forms of contemporary expression. Like his fellow Superflat artists, such as Takashi Murakami, Mr. utilizes otaku, the “cute” Japanese subculture that is marked by an obsession with adolescence, manga, anime, and video games. Alongside his interest in otaku is an engagement with the 1960s Italian art movement, Arte Povera. Inspired by these artists’ use of unconventional materials and purposeful amateurism, Mr.’s earliest manga-style paintings and drawings were on store receipts, takeout menus, and other scraps of transactional detritus.

Prior to 2010, Mr. often incorporated graphic anime images of young women, prevalent in otaku culture, into his work. However, in the years since the 2011 earthquake, tsunami, and nuclear reactor meltdown in Tohoku, Japan, Mr. has paired the cute characters, bright colors, and clean finishes characteristic of his work with a gritty and abstract painting style reminiscent of his early Arte Povera-inspired work, through which he explores themes of destruction. In his exhibition with Lehmann Maupin in 2012 and at the Seattle Art Museum in 2015, Mr. presented a large-scale, immersive installation of garbage and everyday objects from Japanese life, standing as a reminder of the debris that blanketed Tohoku in the aftermath of the 2011 disaster. Viewers were invited to physically interact with the work, getting a glimpse into the psychological state of Japan while remaining alien to the experience. Since then, Mr. has extended this sentiment into his paintings, trampling, tearing and burning his canvases to give his surfaces a distressed, textured quality, often at odds with the innocence of the bright-eyed cartoon figures he paints on top.

Tony Oursler (b. 1957, New York, NY; lives and works in New York, NY) is best known for his innovative integration of video, sculpture, performance and installation. A pioneering figure in new media since the 1970s, Oursler has since explored diverse methods of exploring popular culture, historical and sub-cultural themes while incorporating the moving image into his practice, breaking video art out of the two-dimensional screen to create immersive environments with the use of light sound and projections. In 2000, Oursler began a series of large scale outdoor projection projects which incorporate landscape, water, smoke, trees, architecture, performative and sculptural elements; some are permanently installed. His sculptures, wall works and installations present a rich visual multimedia experience which often incorporates cultural references and information that seeks to actively engage the viewer. His artworks often employ poetics and humor to explore a wide range of subjects such as belief systems, facial recognition, superstition, conspiracy theories, UFOs and the role technology plays in altering, inhibiting, and expanding social behavior.

Oursler received a B.F.A. from the California Institute of the Arts in 1979. Solo exhibitions of his work have been organized at Kunst Museum Winterthur, Winterthur, Switzerland (forthcoming, 2025); Boca Raton Museum of Art, Boca Raton, FL (2024); SCAI PIRAMIDE, Tokyo, Japan (2024); Photo Elysée, Lausanne, Switzerland (2022); K11 Musea, Hong Kong (2021); Kunstraum Dornbirn, Dornbirn, Austria (2021); Kaohsiung Museum of Fine Arts, Kaohsiung City, Taiwan (2021); Musée d’Arts de Nantes, Nantes, France (2020); Nanging Eye Pedestrian Bridge, Nanjing, China (2019); Public Art Fund, New York, NY (2018); The Museum of Modern Art, New York, NY (2016); LUMA Foundation, Arles, France (2015); Stedelijk Museum, Amsterdam, the Netherlands (2014); Tate Modern, London, United Kingdom (2013); Museu de Arte Moderna, São Paulo, Brazil (2013); Pinchuk Art Centre, Kiev, Ukraine (2013); Art Sonje Center, Seoul, South Korea (2012); ARoS Aarhus Kunstmuseum, Aarhus, Denmark (2012); and Jeu de Paume, Paris, France, traveling to the DA2 Domus Artium, Salamanca, Spain, and the Kunstforeningen, Copenhagen, Denmark (2005), among numerous others.

Alex Prager (b. 1979, Los Angeles, CA; lives and works in Los Angeles, CA) is an American artist, director and screenwriter based in Los Angeles. Prager is known for her uncanny images and films that blur the line between artifice and reality to explore the human condition. Prager has spent over two decades honing her signature style, which draws on traditional movie making techniques from golden-era period styles (like film noir and Technicolor), classical mythology, and the allegorical works of Dutch Renaissance painters Hieronymus Bosch and Pieter Brugel. Over time, large-scale productions have become synonymous with her work.

Working simultaneously across film, photography, and sculpture, Prager constructs highly emotional moments that feel like a fabricated memory or dream. Her distinctive use of archetypes, everyday objects, humor, and allegory—along with her signature technicolor facades—allow her to explore dark and complex topics. Existential concerns are central to her practice, including collective and individual identities and the impact of technology on society. Like the psychological works of artists including Alfred Hitchcock, Edward Hopper, Pipilotti Rist, August Sanders, and Bill Viola, Prager’s work invites the viewer to contemplate the human experience by revealing that the extraordinary lurks within the ordinary.

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.

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).

Jennifer Steinkamp (b. 1958, Denver, CO; lives and works in Los Angeles, CA) is a pioneer in the field of 3-D animation. Working exclusively in digital media, she uses cutting-edge technology to render organic and abstract forms in motion to give deeper insight into the often-unseen complexities of the natural environment in relation to human perception. Her immersive installations are projected at a large scale in response to the architecture in which they appear and alter the viewer’s typical experience of an art object, inviting a more sensorial understanding of our relation to space and time. For each series, Steinkamp designs and digitally simulates the movement of organic and abstract forms such as trees, flowers, floating fabrics, asteroids, organisms, and fruit. Her work is an examination of the natural environment that engages with art historical genres such as 16th century Dutch still-life painting, science fiction, scientific illustrations and political subjects.

Steinkamp’s works are displayed as site-specific projections that amplify their architectural setting by blurring the boundary between real and illusionistic space. These animated environments often have underlying personal or historical significance. For example, with three of her tree animations, shown in every season, Steinkamp titles each as an homage to a former teacher, such as Miss Znerold, Judy Crook or Mike Kelley. Other series, like Still-Life, are a critical nod to the 16th century genre of Dutch and Flemish still-life painting that offered visual allegories about the fragility of life and the passage of time. Composed through the careful orientation of everyday objects such as food, flowers, dead animals, and plants, these historical works were often notable for their static quality and macabre representation of death. In Steinkamp’s re-imagination of the still life, she animates this genre through the representation of (female) fruit bearing plants that move and collide, she is fascinated by the incorporeal in nature and science. If anything, this is a consistent current in her artwork. There is so much more in the universe than what we sense and feel; She believes we are surrounded by sentience in all lifeforms. She uses the tangible invisible forces in air and the uncanny forms and motion of plants to communicate this.

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.

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.

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.