SKU: 20838722480

Raul Enmanuel - Simetria

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Description

Raul Enmanuel - SimetriaThis great painting is 70" x 50". It is nicely framed. It is acrylic, charcoal, and material (wood particles, and moulding paste) on canvas. Done in 2006. This painting is a striking example of Enmanuels growing mastery of the canvas medium. His command of texture, composition, symbology, and technique continues to strengthen, and this latest work clearly reflects that evolution. While the imagery leans toward abstraction, Enmanuel has indicated that

This great painting is 70" x 50". It is nicely framed. It is acrylic, charcoal, and material (wood particles, and moulding paste) on canvas. Done in 2006. 

This painting is a striking example of Enmanuel’s growing mastery of the canvas medium. His command of texture, composition, symbology, and technique continues to strengthen, and this latest work clearly reflects that evolution. While the imagery leans toward abstraction, Enmanuel has indicated that these paintings represent feminine, divine beings—benevolent, protective, and supportive in nature. The result is a powerful visual presence, where symbolic forms merge seamlessly with the abstract, tropical landscape aesthetic for which he has become increasingly recognized.

Enmanuel has transformed these historical touchstones into a wholly original iconography—one that reflects a profound reverence for nature and carries a depth and intensity rarely encountered in contemporary painting. The tropical, atmospheric qualities for which he has become known are seamlessly integrated, creating a work that is both intellectually grounded and visually commanding.

At MLA, we focus on artists whose work demonstrates both conceptual rigor and exceptional technical mastery. Enmanuel embodies this rare convergence.
 
This painting is part of his most recent series, with a limited number of related works available. Private inquiries are welcomed.

 

Enmanuel's work was prominently featured in the 4th season of the Fox Television's show "Prison Break". It was used to decorate the loft space in the show, and his work can be seen in a number of episodes. 

 

The origins of his iconography are in the early work of Wifredo Lam. One can see elements that are a reminder of this great artist's work. Though Enmanuel has used these elements as a point of inspiration, he has succeeded in making the work entirely his own. He has focused on Lam's early jungle work as a jumping off point, to create a body of symbols, and a language that depicts a reverence for Mother Nature, and his work has a power and intensity that is rarely found in contemporary art. We at MLA search for contemporary artists that have both conceptual genius, and technical mastery. A combination of qualities rarely found today, but present in abundance in the work of this brilliant artist. Enmanuel was selected to create two huge murals in Cuba. One is a 40 ft. mural at the Railway Station in Santiago, and the other is a 30 ft. mural in the lobby of the Melia Cohiba, which is the top hotel in Eastern Cuba. These are both extremely prestigious projects, and have placed this great artist in an important historical context. 

 

We have been in business for 20 years, and enjoy a very good feedback rating. We believe in, and offer outstanding customer service. We offer a life-time trade in policy. Please inquire. We enjoy a very good feedback rating. Check out MLA Gallery, Los Angeles on Google or on Facebook, at https://www.facebook.com/mlagallery/

 

MLA Gallery has many other paintings by Enmanuel, as well as a large selection of paintings, graphics, sculptures, and drawings by established Latin artists, and Latin Masters. Please inquire for many others.

 

 

 

















Excerpts from a review by the late art critic Carlos Luis:



It is not by chance that I make a reference of Amelia Peláez as a component of Raúl Enmanuel Pozo’s work. The same should be applied also to Wifredo Lam with whom this painter maintains close affinities. In spite the fact that Pozo’s process of maturity had manage to elaborate a language of his own, his work obeys a tradition that cannot be discarded. In that sense his paintings represent icons that renders homage (consciously or unconscious- ly) to a past that remains in many ways alive in Cuban art. Raul Enmanuel Pozo’s icons originate as images that arise from a past that is being brought to a modern scenario. I refer to a cultural history that saw its first lights in Cuba during the nineteenth century until the present time, passing through the great moment of the vanguard during the first decades of the twentieth century. Raúl Enmanuel Pozo is the actor of an intense artistic process that has witnessed numerous ramifications inside and outside Cuba, since the advent of the revolution in 1959.

 

Let’s enter then, into the world of this painter taking into consideration two concurring points of his work: form and color. Form in the first place gives us the opportunity to recognize different aspects of his pictorial imagination.

 

One of these forms suggests the structures of Cubism, reminding us of ancient dolmens whose volumes weigh as sculptures inside his paintings. There is a tendency in some of his paintings to create sculptural elements such as in “Silla de Otra Forma” (2004) or in “El Reposo” (2004). Both of these paintings executed in mixed media, offer us the opportunity to disco- ver his concern with an expression that reaches its peak in the art of Wifredo Lam. In this sense, his debt with the richness of Lam’s world is unquestiona- ble. Every artist is always in the process of assimilation of other legacies, and Raúl Enmanuel Pozo is not the exception to the rule. The question resides though, in how and also through what means an artist incorporates the discoveries of the other, transfiguring it in one of his or her own. In Pozo’s case I believe that his strategies of assimilation are the result of an acculturation of the different elements that eventually he will place at the disposal of his work.

 

If the dolmens are an essential part of his paintings, other forms tend to be converted in totems, as the artist identifies them in paintings such as “To- tem Simbólico”. The totem is one of the most rich and complex manifesta- tions of the so called primitive cultures. The surrealists and along with them Wifredo Lam, felt attracted by the presence of these objects with their carved images representing the history of their clans. On the other hand, from Sigmund Freud to Claude Levi-Strauss, the totem has been the subject of studies of different nature that eventually helped to enrich the poetical arsenal of numerous artists. Whether or not Raúl Enmanuel Pozo has read  these authors, is beside the point, since their findings are “in the air” ready to be aspired by any sensitive spirit. On the other hand, it is quite possible that he could be familiar with the writings of the great Cuban ethnologist Fernando Ortiz, who wrote an important monograph on Wifredo Lam.

 

Another important element in the art of this painter is the use he makes of the mask. Masks are an essential component of modern art. As is well known, the cubists adopted it in opposition to the classical models of Grece and Rome. The surrealists also adopted the masks but with the purpose of discovering in them a magical/poetical force. The presence of the masks in some of the avant garde painters in Cuba such as René Portocarrero or Wifredo Lam, was more inclined towards the surrealist quest. Raúl Enma- nuel Pozo instead, attempts to realize a synthesis between both tendencies.

 

 

Some biographical info on Enmanuel is as follows:

RAUL ENMANUEL POZO - BIOGRAPHY

Born in San Luis, Santiago, Cuba, 1958

 

Studies

1980-1985 Higher Institute of Art “CUBANACAN”, Havana, Cuba

1976-1980 National School of Art “CUBANACAN”, Havana, Cuba

1973- 1976   School for Plastic Arts Jose Joaquin Tejada, Santiago de Cuba

 

Solo Exhibitions

2004 – La locomotora de mi papa, Canvas Gallery, San Juan, Puerto Rico

2002 – Buscando Caminos, Galeria Juan Marinillo, Institute for the Friendship

            with People, Havana, Cuba

2000 – Mi Tiempo Vegetal, Casa de Teatro, Santo Domingo, Dominican Republic

1999 – Mi Tiempo Vegetal, Casa de Arte, Santiago de los Caballeros, Dominican

            Republic

1999 – Acrilicos sobre Telas, Galeria Oriente, Santiago, Cuba

1994 – Galeria Coral, Santa Fe de Bogota, Colombia

1993 – Tropico, Center of Applied Studies, Santo Domingo, Dominican Republic

1991 – Amuletos Recuerdo de mis abuelos, Galeria Oriente, Santiago, Cuba

1989 - Dibujos sobre Cartulinas, Galeria Cine Cuba, Santiago, Cuba

1988 – Dibujos sobre Cartulinas, Festival of Cuban Culture, Burdeo, France

1987 – 2nd annual Festival of Cuban Culture, Havana, Cuba

1987 – Apuntes para un Proyecto, Galeria de Arte Universal, Manzanillo, Cuba

1986 – De lo Nuestro La Vegetacion, Galeria de Arte Universal, Santiago, Cuba

1985 – Muntu, Galeria Galeano, Havana, Cuba

 

Collective Exhibitions

 

Participated in over 50 group shows in Cuba, the Dominican Republic, Colombia,

Portugal, France, and the United States.

 

2008 – The Americas Collection – Coral Gables, Florida

2008 – Featured artist - Spring Brewery Artwalk, MLA Gallery, Los Angeles, CA

2008 – Spring Brewery Artwalk, LS Contemporary, Los Angeles, CA

2007 – Fall Brewery Artwalk, MLA Gallery, Los Angeles, CA

2007 – Outstanding new contemporary artists, LS Contemporary, Los Angeles, CA

2007 – Elements of Abstraction, Gallery on State, Santa Barbara, CA

2006 – Brewery Artwalk, MLA Gallery, Los Angeles, CA

2005 – Crosscurrents, Soho Gallery, Studio City, CA

2005 – Contemporary Visions, Audis Husar Fine Art, Beverly Hills, CA

2005 – Brewery Artwalk, MLA Gallery, Los Angeles, CA

2004 – Tropical Profundo, MLA Gallery, Los Angeles, CA

2004 – Brewery Artwalk, MLA Gallery, Los Angeles, CA

2003 - Brewery Artwalk, MLA Gallery, Los Angeles, CA

2003 - Cuban Artists, Gallery Nader, Santo Domingo, Dominican Republic

2002 – Brewery Artwalk, MLA Gallery, Los Angeles, CA

2002 – Cuban Painters, Naipe Museum, Havana, Cuba

2001 – Cuban Artists, Gallery Nader, Santo Domingo, Dominican Republic


2000 – Four Abstract Painters, Galeria San Ignacio, Havana, Cuba

2000 - Participant in the 7th Havana Biennial

1999 - End of the Century Hall, Emilio Bacardi Museum, Santiago, Cuba

1999 - Serigraphy Workshop, Taller Rene Portocarrero, Havana, Cuba

1999 - Cuban Painters, Museum of the Americas, San Juan, Puerto Rico

1998 - Galeria de Arte Universal, Santiago, Cuba

1998 - Galeria Oriente, Santiago, Cuba

1997 - Salon de 30 de Noviembre, Santiago, Cuba

1996 - The Gallery of the Hotel Melia Cohiba, Santiago, Cuba

1995 - House of Culture Gallery, Lisbon, Portugal

1994 - Art Center Gallery, Nelva, Colombia

1994 – Five Cuban Painters, Viva del Arte Galeria, Bogota, Colombia

1993 - Four Cuban Painters, Art Gallery of the Dominican Institute of Applied

            Studies ( IDEA), Santo Domingo, D.R.

1990 – Contemporary Painting, Center for Dominican Architecture, Santo                                  

            Domingo, Dominican Republic

1988 – Cuban Painters, Centro de Arte 501, San Francisco

1988 - Cultural Assets Hall Fund, Santiago, Cuba

1987 - Salon 30 de Noviembre, Santiago, Cuba

1987 - Galeria de Arte Universal, Santiago, Cuba

1986 - Seven Cuban Painters, Gallery of the House of Culture, Havana, Cuba

1986 - Participant in the 2nd Havana Biennial

1985 - Students Hall of the Hermanos Sainz Brigade, Galerie Oriente, Santiago,

            Cuba

1984 – Students Hall, Higher Institute of Art, Cubanacan, Havana, Cuba

1984 - Participant in the 1st Havana Biennial – A Tribute to the Triumph of the

            Cuban Revolution, Lobby of the Carl Marx Theatre, Havana, Cuba

 

Murals

 

Restaurant of Melia Cohiba Hotel, Santiago, Cuba

Railway Terminal, Santiago, Cuba

Executive Airport, Santiago, Cuba

 

Awards

 

1999 - National Prize of Serigraphy, Workshop “Rene Portocarrero”

1998 - Cuban Cultural Assets Fund, 1st prize for painting

1998 - Salon Fin de Siglo, National Union of Cuban Writers and Artists (UNEAC)

1997 - Honorable mention – Emilio Bacardi Museum, Santiago, Cuba

 

1997 - First Prize, Acquisition for Permanent Collection, Emilio Bacardi Museum,

            Santiago, Cuba

1989 - National Award for the Painting on Canvas, TELARTE Vll, Cultural assets

            of Cuba Fund

1987 - Honorable mention, Painting, City Hall, Santiago, Cuba

1986 – 1st Prize for the Carnival Poster, San Luis, Santiago, Cuba

1985 - Honorable mention, Students Hall of the Hermanos Sainz Brigade,

           Galeria Oriente, Santiago, Cuba

1984 – 1st Prize for the Carnival Poster, San Luis, Santiago, Cuba

 

Distinctions

 

1998 - Shield of Villa de San Luis de las Enramadas, Santiago, Cuba

1997 – Official Key of the Cultural Assets of Cuba Fund, Santiago, Cuba

            Member of UNEAC (National Union of Cuban Writers and Artists)

            Member of the International Association of Plastic Artists

 

Collections

 

His works can be found in many permanent and private collections.

 

Emilio Bacardi Museum, Santiago, Cuba

Museo Polivalente, Santiago, Cuba

Center of Art Ceballo Estrella, Santiago, Cuba

MLA Gallery Collection, Los Angeles, CA

Banco de Reservas, Santo Domingo, D.R.

In addition to many private collections throughout Cuba, the Dominican Republic,

Colombia, Mexico, Jamaica Spain, Germany, France, Italy, Portugal, and the United States.

 

 

 

For more info call us at (323) 744-7550, or to see a greater selection of the gallery work, please visit our Artnet site at:





 

 

 

 

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David S. Rush
Houston, US
★★★★★ 4
Each time history repeats itself, the price goes up
What is the difference between our 21st century global civilization, the ancient Sumerians, the Easter Islanders of Cook's day, empirical Rome, or the Maya civilization. Answer, not much. The last four are all societies that had their heyday, become stuck in a paradigm, and then brought ecological disaster on themselves via overpopulation and over exploitation of natural resources. "Each time history repeats itself, the price goes up", Wrights quotes from some pertinent graffiti. The cost this time could be in the billions of souls. This a short book 132 pages of actual text with another 68 or so of footnotes at the end. It is a mad rush through human history exploring the collapse of those civilizations and a couple that have been more sustainable. Wright also explores the traps of progress. That is mankind becomes so good at hunting he drives his food source into extinction. Then we become so proficient at an irrigation technology we ruin the land. We become so good at weapons we create bombs that could ruin the whole world. As a race, he contends, we seem to push every technology to the brink, to our collective woe. I read with highlighter in hand. I had to restrain myself for marking whole long sections. As it is, the book now has a pink glow. Several pages have yellow tabs so I can find passages easily again. One such passage from the book summarizes it for me: "The human inability to foresee - or to watch out for - long-range consequences may be inherent to our kind, shaped by the millions of years when we lived from hand to mouth by hunting and gathering. It may also be little more than a mix of inertia, greed, and foolishness encouraged by the shape of the social pyramid. The concentration of power at the top of large-scale societies gives the elite a vested interest in the status quo; they continue to prosper in darkening times long after the environment and general populace begin to suffer." I remember as a biology major we studied the boom and bust cycle of animal populations. It was suggested in class that the human animal could follow the same cycle. The professor dismissed the idea, but not so Wright. He sees us at the high point in a few years, then the collapse unless we act now. One other passage really struck home with me: "The idea that the world must be run by the stock market is as mad as any other fundamentalist delusion, Islamic, Christian, or Marxist." That tears at the very sand we have our society built on. The sheer pace of Wright's march through history mirrors the author's urgency about how long we have to act to save our society. The countdown has already begun. The question remains, do we have the gumption to take the necessary action. The book is at its heart liberal, and rightly so. Any possible solution to forestall the potential social collapse will not be from the top of the pyramid. They long ago seemed to have forgotten the concept of usufruct; we are just borrowing this planet from our children and grandchildren. Wright holds out a glimmer of hope, but the candle is flickering.
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Reviewed in the United States on January 21, 2010
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Richard Reese (author of Understanding Sustainability)
Whiting, US
★★★★★ 5
A short book loaded with sharp insights
Every year, Canadians eagerly huddle around their radios to listen to the Massey Lectures, broadcast by the CBC. For the 2004 season, Ronald Wright was the honored speaker. He presented a series of five lectures, titled A Short History of Progress. In 2005, Wright's presentation was published as a short book, and it became a bestseller. Martin Scorsese's movie, Surviving Progress, was based on the book. It was an amazing success for a story contrary to our most holy cultural myths. Wright believed that the benefits of progress were highly overrated, because of their huge costs. Indeed, progress was approaching the point of becoming a serious threat to the existence of humankind. "This new century will not grow very old before we enter an age of chaos and collapse that will dwarf all the dark ages in our past." He pointed out that the world was dotted with the ruins of ancient crash sites, civilizations that self-destructed. At each of these wrecks, modern science can, in essence, retrieve the "black box," and discover why the mighty society crashed and burned. There is a clear pattern. Each one crashed because it destroyed what it depended on for its survival. Wright takes us on a quick tour of the collapse of Sumer, Easter Island, the Roman Empire, and the Mayans. He explains why the two oddballs, China and Egypt, are taking longer than average to self-destruct. The fatal defects of agriculture and civilization are old news for the folks who have been paying attention. It has become customary for these folks to believe that "The Fall" took place when humans began to domesticate plants and animals. Wright thinks the truth is more complicated. What makes this book unique and provocative is his notion of progress traps. The benefits of innovation often encourage society to live in a new way, while burning the bridges behind them as they advance. Society can find itself trapped in an unsustainable way of living, and it's no longer possible to just turn around and painlessly return to a simpler mode. Like today, we know that the temporary bubble of cheap energy is about over, and our entire way of life is dependent on cheap energy. We're trapped. Some types of progress do not disrupt the balance of the ecosystem, like using a rock to crack nuts. But our ability to stand upright freed our hands for working with tools and weapons, which launched a million year process of experimentation and innovation that gradually snowballed over time. We tend to assume that during the long era of hunting and gathering our ancestors were as mindful as the few hunting cultures that managed to survive on the fringes into the twentieth century. But in earlier eras, when big game was abundant, wise stewardship was not mandatory. Sloppy tribes could survive -- for a while. Before they got horses, Indians of the American west would drive herds of buffalo off cliffs, killing many at a time. They took what they needed, and left the rest for legions of scavengers. One site in Colorado contained the carcasses of 152 buffalo. A trader in the northern Rockies witnessed about 250 buffalo being killed at one time. Wright mentioned two Upper Paleolithic sites I had not heard of -- 1,000 mammoth skeletons were found at Piedmont in the Czech Republic, and the remains of over 100,000 horses were found at Solutré in France. Over time, progress perfected our hunting systems. Our supply of high-quality food seemed to be infinite. It was our first experience of prosperity and leisure. Folks had time to take their paint sets into caves and do gorgeous portraits of the animals they lived with, venerated, killed, and ate. Naturally, our population grew. More babies grew up to be hunters, and the availability of game eventually decreased. The grand era of cave painting ended, and we began hunting rabbits. We depleted species after species, unconsciously gliding into our first serious progress trap. Some groups scrambled to find alternatives, foraging around beaches, estuaries, wetlands, and bogs. Some learned how to reap the tiny seeds of wild grasses. By and by, the end of the hunting way of life came into view, about 10,000 years ago. "They lived high for a while, then starved." Having destroyed the abundant game, it was impossible to return to simpler living. This was a progress trap, and it led directly into a far more dangerous progress trap, the domestication of plants and animals. Agriculture and civilization were accidents, and they threw open the gateway to 10,000 years of monotony, drudgery, misery, and ecocide. Wright says that civilization is a pyramid scheme; we live today at the expense of those who come after us. For most of human history, the rate of progress was so slow that it was usually invisible. But the last six or seven generations have been blindsided by a typhoon of explosive change. Progress had a habit of giving birth to problems that could only be solved by more progress. Progress was the most diabolically wicked curse that you could ever imagine. Maybe we should turn it into an insulting obscenity: "progress you!" Climate scientists have created models showing weather trends over the last 250,000 years, based on ice cores. Agriculture probably didn't start earlier because climate trends were unstable. Big swings could take place over the course of decades. In the last 10,000 years, the climate has been unusually stable. A return to instability will make civilization impossible. Joseph Tainter studied how civilizations collapse, and he described three highways to disaster: the Runaway Train (out-of-control problems), the Dinosaur (indifference to dangers), and the House of Cards (irreversible disintegration). He predicted that the next collapse would be global in scale. Finally, the solution: "The reform that is needed is... simply the transition from short-term thinking to long-term." Can we do it? We are quite clever, but seldom wise, according to Wright. Ordinary animals, like our ancestors, had no need for long-term thinking, because life was always lived in the here and now. "Free Beer Tomorrow" reads the flashing neon sign on the tavern, but we never exist in tomorrow. The great news is that we now possess a mountain of black boxes. For the first time in the human journey, a growing number of people comprehend our great mistakes, and are capable of envisioning a new path that eventually abandons our embarrassing boo-boos forever. All the old barriers to wisdom and healing have been swept away (in theory). Everywhere you look these days; people are stumbling around staring at tiny screens and furiously typing -- eagerly communicating with world experts, engaging in profound discussions, watching videos rich with illuminating information, and reading the works of green visionaries. It's a magnificent sight to behold -- the best is yet to come! Richard Adrian Reese Author of What Is Sustainable
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Reviewed in the United States on January 20, 2013
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Richard Clark
Louisville, US
★★★★★ 5
Wright is right
The fact Wright attacks popular concepts of progress is enough to merit five stars. Until 1955, when I was 25, I naively believed progress was inevitable, natural, and simply a part of human nature and society. I attended the Earl Lectures that year. Swiss Theologian Emil Brunner presented three addresses on "Faith, Hope, and Love" at Berkeley, California. Westminster Press published his series in a book given the same title. I shall quote a few remarks. Brunner traced the burgioning faith in progress to the nineteenth century, when "Darwin's theory of evolution seemed so to support and enlarge this optimistic evaluation of progress as to see it in a cosmic perspective." But the doctrine of progress is not the same as evolution. "Although this idea of progress had a success for which the word 'triumph' is hardly an exaggeration, there were warning voices raised against it, voices of men of weight and importance who were not willng to accept the new doctrine," he said. "It was a new doctrine because it was not known to antiquity, it was not known in the time of the Reformation, it was unknown in all Asiatic culture. It was a new thing! The idea of progress became an axiomatic conviction which needed no proof and could not be disproved." At one point, Brunner said, "Since Hiroshima the world does not believe in progress anymore." The end of WWII was still fresh in our memories, and I suppose that's why he said it. We know, today, that it didn't take long for much of the world to revive and renew its faith in progress. And now it's stronger--and more dangerous--than ever. I'm not opposed to every aspect of progress. Progress, when it moves in wholesome and healthy directions, is a blessing. I'm glad my dentist is able to fill--and save--my teeth without pain. And when it came time for my doctor to pull my cataracts and replace them with implanted lenses, I marveled at the miracle. It was a quick and painless operation, and now I have wonderful vision. It's that dogmatic idea of progress based on greed and cold indifference to global warming that concerns me. It's that ongoing waste of limited resources, whether they be animal, vegetable or mineral, that concerns me. We are pulling the carpet from beneath our feet, and the king is pulling hardest of all. And who is the king? Ignorance! Ignorance is king!
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Reviewed in the United States on September 21, 2008
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Kevin S. Grail
Alexandria, US
★★★★★ 5
My favorite book, in any genre
Ronald Wright is an amazing scholar and writer. His style is fun and easy to read while delivering impeccable historical research. I have listed to this book several times over the years and I appreciate it more each time. I recommend the audio version more than the print version because of the compelling way Mr. Wright delivers this 4-Part lecture series to his audience (now in book form). Note to Amazon: Please make this book available on Audible, CDs are cumbersome.
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Reviewed in the United States on July 3, 2018
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J. Edgar
New York, US
★★★★★ 4
How many trees do we have left?
In this book, the author takes a look at the downfall of civilizations. Yes, that's plural. There are several models of how civilization is progressing. One is that we're getting better and better as time goes by. Another, less popular one states that we are actually in decline, going down from some sort of golden age. You'll find many of these proponents in the old age homes and such. For them, the only disagreement is when we are declining from. Wright takes a look at the cyclical nature of the rise and fall of civilizations, taking examples from several once- prospering civilizations. This book stands as a call to action that something must be done to grow smartly and be careful on how we allocate the scant resources we have left. While he doesn't hit an anything new, this book's strength is its concise nature. The several examples are familiar and in that have more impact. The strongest example is one he visits several times to show an analogy of current times: Easter Island. This isolated speck in the Pacific was once a thriving mini-civilization with culture and art. And a lot of trees. These trees helped the islanders fish and raise their ceremonial head sculptures. However, these trees also were a poorly cultivated resource. Someone not too long ago cut down the last tree, and the island is now a wasteland and anthropological curiosity. We are doing the same thing. How many trees do we have left to cut?
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Reviewed in the United States on October 14, 2009

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