ALESSANDRO DI GIAMPIETRO                              

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EGO HOTEL @MODALISBOA 2022

Project curated by CABANAmad, Lisbon

In the smartphone era we are conditioned by a need for social visibility that impels us to connect to the internet daily, posting and sharing
personal content, selfies and images that speak of us, of our private and sentimental life, on social networks, sometimes even of our
sex life.
Why do we do that?
Why is it that all of us, today more than ever, we need so much social visibility and to show others our daily lives, to make it extraordinary,
like we’re always starring in a hit movie?
If we believe that we were not able to become what we aspired to be, we'll always feel a little unsatisfied and frustrated with who we
are. One can say that in this case we suffer from a crippled narcissism, that is, a feeling of self that contains a wound that asks to be
healed. We cure it every time we increase our value by posting content and images on social network, waiting for a collective approval,
which we return to other people out of gratitude, satisfying the same need for confirmation of value.

From this premise, it is possible to broaden the thought on the dynamics of hyper-linked individuals today and on the effect that media
has on the EGO. Starting from the "mainstream" and remaining detailed for the "jet-set" world, the quality leap achieved by systems
such as social networks, which manufacture mass stars themselves, as in the case of influencers. In any of these cases they amplify
the notoriety of TV, movies and pop culture characters
Mirror of the society in which we live, "selfie" has become a real communication tool.
In a "mobile" and timeless world, where everything is at the distance of a Whatsapp.
A self-portrait of the moment is worth more than 140 characters.
"We are such stuff as dreams are made of"
(W. Shakespeare, The Tempest, Act 4, Scene I)

The "selfie" trend, which began with Myspace and was massive spread after 2010 with the iPhone's first front camera of the, should be
interpreted as a possible survival strategy in such difficult neoliberal conditions: a strategy that aims to produce and maintain an identity.
We are no longer obsessed with the idea of a hidden and contradictory human nature, which is supposedly located behind the soft
images of the "I". We know that everything the "New Age" used to call "me" and "inner life" was actually instilled by its social environment
(through lectures, books, films) and that the real "me" is just a receiver. This is the reason for the psychoanalysis decline as a cultural
method. The problem with the polarized debate about nature-education opposition is that it is impossible to ignore the role technology
is playing.
There’s no "me" outside the smartphone and the media, and there’s no "me" when there’s no internet connection. As for the "framing",
there is nothing left to discover or deconstruct: the most significant resources are highlighted, the brightness and the background are
controlled, the "duck face" no longer works, the mirrors are our friends, the blur is beautiful, works on the details, a sensual expression
is an advantage. (Antonio Lettieri- CABANAmad)

 

 

 

SPOTLIGHT 2022 ("In the future, everyone will be world-famous for 15 minutes" - Andy Warhol -)

 

 

 

 

 

 

 

 

DRESSED SALAD

HAPPENING FOR 25 GUESTS,

FORMALIZED IN 25 PORTRAITS AND IN A LARGE FORMAT GROUP PORTRAIT,

LISBON 23.11.2021 AT CABANAmad GALLERY

 

Having a soul means laughing while watching people die.
Werner Schwab - Fecal Dramas


Let's imagine for a moment that there can be a society that is able to reward its components so they can enjoy - with as much intensity
as possible - what they are experiencing. Those who can maximize the curve of optimizing pleasure, exist more than others, exist as
proof of a common hedonistic conviction that wants to eliminate pain and avoid boredom in the conquest of a soul. Those who will not
be able to enjoy will die flattened by the weight of laughter. We are in one of those worlds where it's possible to immediately understand
how life is just the chewed-up leftovers of an economic theory, in one of those places where no one is really interested in what happens
beyond their own sentimental living room; the other is just an opaque background, veiled by stains of a nonspecific color: bulky niches of
generic bodies move around us - although, in detail, they're different among them, all are nobody - beings disguised as good intentions
in the search of the right conversation, the right number of drinks, the right passage, the right sexual prey to bewitch with a certain
evocative attitude, only from the image of an end; all involved in a rag dance, with the intention of producing what we might call the
absolute value of a mere present.

Here, past and future are insignificant since the immediacy of contentment is the only valuable truth. Here, everyone has something
important to live by - in their own inner hole - while standing in grimaces of contentment, dancing, laughing, fucking, buying, drinking,
watching, listening, greeting, working and incessantly doing what they want, to empty the existence of meaning, making room for an
economic emotion in exponential growing.
Now Let's imagine that in this very world, there could be an experience machine capable of producing in the bodies that would enter
it, the maximum sensory activity of appreciation, in the total subtraction of the decision-making capacity of all those fully involved. The
experience is indistinguishable from life-size, and everyone can decide whether to live outside or inside the machine. However, if you
decide to enter, then it's the final choice.
At the bottom of this negative architecture, the prisoners of pleasure would be completely unable to answer the following question: to
what moral dimension do we appeal when we want to tell ourselves and others the value of what we are doing, or more generally, of all
that is within the meaning of sensory experience?

A: are we leaving this place?
B: and why never
A: you’re not gonna tell me you’re having fun
B: I think so
A: What makes you think that?
B: it’s raining, I love the rain
A: I think they’re spitting at us
B: Do you have anything better to propose?
A: No B: So shut up and enjoy the rain

text by Danilo Vuolo

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THE TOWELS IN THE BATHROOM DO NOT MATCH THE KITCHEN CURTAINS

 

The project stems from the urgency to present art outside of spaces commonly used for exhibiting art.

Dictated by the present historical moment, it includes artworks into the epidermis of the city's space

It is a striking camouflage, an organism that comes to life tanks to the atmospheric movements.

The curtain as a metaphor for visual alteration, it is created by the process of manual sewing and the repeated gesture,

as in a mantra, it consolidates the resurfacing of past memories.

SITE SPECIFIC WORK ON VIEW IN LISBON FROM JULY FIRST UNTIL THE END OF SUMMER 2021 AT CABANAmad (Rua Da Misericordia 66. CHIADO).

 

sedimented curtain chiffon 300x295cm, each

 

 

 

 

 

 

 

 

PROTRUDING CHIN  -unstably comfortable-

 

Lisbon at Cabana Mad

Revolutionaries, teenagers, shamans and priests, criminals and actores, people with mental disorders or ashamed to express themselves. Each one of these types, can be connected by a small object, a symbol, that caracterizes a big part of humanity and, as mutable as its expressions over the centuries, it keeps changing and evolving: the mask. In most of the cases, in naming "mask", some of the first concepts that the word might remind, are probably centered in lie or at least, in mystery. We tend to interpret the mask as a method to hide ourselves from others and to not reveal one or more aspects of ourselves.

The roots of masquerading are old and universal (from the theatre of ancient Greece, to the several carnival rites) and have various interpretations, conflicting and common beliefs usually have a strong relevance in the general opinion: therefore, in an occidental modern world, in whose rituals are increasingly more explicit and appealing, is the mask really just one more method for lying and hiding? "Man is least himself when he talks in his own person. Give him a mask, and he will tell you the truth." Oscar Wilde You can also find a confirmation in those disguises that don't have a purpose other than playful and the celebration of the costume, like in the fields of historical restitutions, live dramatization or cosplay (from the crase of the terms costume and play, is the practice of recreating and wearing the clothes of a character from a movie, comics or animated series, and much more), all the activities and hobbies that lately seem to have attracted an increasingly diverse circle of fans.

In this case, the mask wants to be a method of personal expression that goes from the simple presentation of a figurine precisely made, until the creation of an entire world and new characters and, in a sort of mix of genders, the performance is connected.And theatrical art to ritual disguise. In the four examples presented in the exhibition, the mask seems to be capable of breaking the more common stereotype of masquerading, whose purpose is just to hide one's identity; in these situations, in fact, once worn, being physical or imaginary, it becomes a method to communicate (and not to hide) one's own condition, in the attempt of making understand something about one's self or of establishing a dialogue on a par.part of the "Interesses Maquillhados " exhibition, by CabanaMad, Lisbon

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ASSIST -ICONOGRAPHY OF A HUG-

 

 »An icon is painted on a light and the light is painted with gold.« (Pavel Florensky) The etymological meaning of an icon refers to the idea of apparition in which the gold that reflects it is closely connected with the mystery of a solar spectrum. This divine color has a specific name in iconographic art – Assist. An icon is not a painting, it is a sacred object, a miraculous object. The depicted figures should not delight the eye, the appearance must move away from the common beauty and the human nature.

This principle has made Alessandro di Giampietro willing to abstract the concept of an icon in an installation that is free of references to religious images, but respectful towards the sacredness and above all, legitimizes the theories of Pavel Florensky and the platonic metaphysics of beauty as light and splendor of an idea. In Florensky's works the platonic idea takes on the original character of a light that refers to a »live sight«, to a »gaze of a person«, to all those looks that, from the point of the view of the artist, will give life to the work. The golden structure determined by a central semi-sphere that represents divine illumination, framed by a screen, refers to a small sanctuary adorned with icons and candles that recalls a domestic dimension and the personal contemplation of the Byzantine icon, which is often labeled as a »beautiful or precious corner«. A protective shell, a golden cocoon, a secret casket that will envelop all of those who will participate in the ritual of sharing a special moment. The old historical icons reflect the sufferings and accomplishments of people, related to specific phenomena and historical events, revealing the inner world, purity and nobility of mind. In this era of social distancing »Assist«, as a symbol of contemporary iconography, represents the warmth of a hug that Alessandro di Giampietro wants to donate to the humanity. The most striking feature of Byzantine icons is perhaps »the reversed perspective«, in which the lines of force are aimed at one or more centers located in front of and outside of the icon itself, in the direction of an observer. In the artist's golden installation, the concept of the reversed perspective is represented by a human figure moving within the installation in the alchemical ritual of preparing a unique drink for the guests, as a moment of relief from suffering and a place to find some piece and quiet. In »Assist« the meaning of the icon of the Divine Maternity as a mother's embrace of her own son and the meaning of the icon of the Presentation of Jesus in the Temple as a sacred meeting, blend together in the golden reflections of the structure in which each spectator, seeing his or her mirrored image, becomes a part of the installation.

 

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Assist 3d project Cristiana Di Giampietro, text Laura Fonovich, musicians Vida Voyage , Gino Lucente, Borut Savski, Bostjan Leskovcek.

Supported and co- produced by cirkulacija2

 

 

 

 

 

 

 

THINGA THINGS -introducing chaos and uncertaintly-

 

public space in Ljubljana june/july 2018

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NETWORK 16/19

Network ”conceived during the three years of residence in Ljubljana, the house is trasformen into a large living room, into a temporary space

that taking the form of a large curtain made with fragments of heterogeneous fabric collected by the artist during his movements between Italy and the Balkans

reflects the idea of home as a living and dynamic organism capable of changing and transforming over time, in an open space capable of containing

personal memories and experiences of others .

"Festival del Paesaggio 2019- Villa Lysis- Capri "

 

 

 

 

 

 

 

 

 

 

UNDERGROUND -Beneath the surface of appearances-

 

The project featured in the group space of the 8th floor of the Avtotehna skyscraper at Bavarski dvor will be a spatial implosion of Cirkulacija2. An exaggeration to the limits of over-saturation. The main line of (over)saturation will draw on light sources, using both simple and complex movable mechanisms, producing images as shadows (shadow play), transparencies, scans, flickering. The sound will be picked up using light sensors on shadowy surfaces and directly processed, thus establishing a closed (cybernetic) system. The aim is to destabilize the viewing point (observer's / viewer's eye) and to match that with a corresponding physical feeling. Space is pulsating/breathing, up is down, left is right, spinning in all directions – an anti-gravitational experiment? Moving around is by all means desired – participants/visitors are part of the projection-lit space. Up is down, down is up, left is right, right is left, inside is outside, and outside is inside… these equations present direct opposites in the language of man – contradictions. Perhaps they point to contemporary ambiguities – possibilities, hybrid realities. Once firm constellations, speaking the truth, become burnt within – energetically and interpretatively imploded. What is looked for are new kinds of firmness. Until then, zero-gravity is ruled by space – space without weight, contents without significance – in their exceedingly relative and limited coordinates of validity. However, perhaps precisely such a random space is alive – freed from the burdens of ideology and unambiguity. An obscure and dark forest, where even the shadows are strangely dangerous.