I aint Koons
I aint Mapplethorpe
I ain’t Man
Hold it against me
Just for a minute,
hold me?
One Minute Sculpture
I aint Wurm
but I ain’t cold
Am I Modern?
I am primitive
I am problem
I am in you
I am yours
Me viro do avesso Me ofereço
No escuro Te procuro
Queimando Te chamando
Sem saber teu nome Seu Enorme
Você me deu dois nós: Ando na corda bamba
Meu peito meio pesado Meu passo inteiro cruzado
Preciso que me leve
Leve minha tonta ginga Leve minha uma língua
Leve meus dois pontapés
Você é um Mistério
APAREÇA! Leve logo minha cabeça!
Só não vá Só não vá
Só não vá me levá-a sério
In performance I've used the body to activate materials, here, yarn and wind activate the motionless body. I have modified my body by the means of surgeries, the use of hormones, physical activity, and accessories. Today, my body is an anti-object form of sculpture, it only functions within the context of my society. During quarantine I could not interact with society. My body became still, shipwrecked.
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Ariel is Colombian, and I, Brazilian. In South America in the 19th century, the phenomenon called Syncretism occurred. Beliefs borrowed from Indigenous, African, and Christian traditions were re-incorporated into cults of the New World. In shrines of Umbanda (today an official Brazilian religion) statuettes of Catholic saints would appear, their identities secretly transmuted to represent deities of Yoruba origin. The Christian majority considered this a crime.
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Marval A Rex is a transmaculine performance artist, like myself. I met him during a vulnerable time. Marval, who'd changed genders many years prior, found himself optimistic. I applied KT tape to our faces, a sport’s tape often reappropriated by transmasculines for the purpose of chest binding. The painted-on expressions are suggestive of theatrical Tragedy and Comedy masks. The characters came to resemble Lucha Libre wrestlers.
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clutter
de-clutter
poser
composer
mutter:
closer
cutter
deep cut her
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Are you alive enough?
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is your sickness a ritual?
is your ritual a culture?
is your culture a sickness?
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and why do hollows matter?
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when hollows aren’t matter
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Excerpt from ‘Xenomaskuline Manifesto’. A humorous and political autobiographical memoir commissioned for a Masculinity-themed edition of the lecture series 'Hard to Read' which took place at The Standard Hotel in Los Angeles. The piece was later published on AQNB.
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I aint Koons
I aint Mapplethorpe
I ain’t Man
Hold it against me
Just for a minute,
hold me?
One Minute Sculpture
I aint Wurm
but I ain’t cold
Am I Modern?
I am primitive
I am problem
I am in you
I am yours
Me viro do avesso Me ofereço
No escuro Te procuro
Queimando Te chamando
Sem saber teu nome Seu Enorme
Você me deu dois nós: Ando na corda bamba
Meu peito meio pesado Meu passo inteiro cruzado
Preciso que me leve
Leve minha tonta ginga Leve minha uma língua
Leve meus dois pontapés
Você é um Mistério
APAREÇA! Leve logo minha cabeça!
Só não vá Só não vá
Só não vá me levá-a sério
In performance I've used the body to activate materials, here, yarn and wind activate the motionless body. I have modified my body by the means of surgeries, the use of hormones, physical activity, and accessories. Today, my body is an anti-object form of sculpture, it only functions within the context of my society. During quarantine I could not interact with society. My body became still, shipwrecked.
.
.
.
Ariel is Colombian, and I, Brazilian. In South America in the 19th century, the phenomenon called Syncretism occurred. Beliefs borrowed from Indigenous, African, and Christian traditions were re-incorporated into cults of the New World. In shrines of Umbanda (today an official Brazilian religion) statuettes of Catholic saints would appear, their identities secretly transmuted to represent deities of Yoruba origin. The Christian majority considered this a crime.
.
Marval A Rex is a transmaculine performance artist, like myself. I met him during a vulnerable time. Marval, who'd changed genders many years prior, found himself optimistic. I applied KT tape to our faces, a sport’s tape often reappropriated by transmasculines for the purpose of chest binding. The painted-on expressions are suggestive of theatrical Tragedy and Comedy masks. The characters came to resemble Lucha Libre wrestlers.
.
.
.
clutter
de-clutter
poser
composer
mutter:
closer
cutter
deep cut her
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Are you alive enough?
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
is your sickness a ritual?
is your ritual a culture?
is your culture a sickness?
.
.
.
.
.
.
.
.
.
.
.
.
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.
.
.
.
.
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.
.
.
.
.
.
.
.
.
and why do hollows matter?
.
.
.
.
.
.
.
when hollows aren’t matter
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.
.
.
.
.
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.
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.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Excerpt from ‘Xenomaskuline Manifesto’. A humorous and political autobiographical memoir commissioned for a Masculinity-themed edition of the lecture series 'Hard to Read' which took place at The Standard Hotel in Los Angeles. The piece was later published on AQNB.
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