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Daniel G. Andújar, the artist as a thinker and augur of what happens

Daniel García Andújar is prescient: since the very early days of the Internet, he has been able to anticipate the effects of technological progress and new communication strategies, the ways they reshape social and power relations, and how those can become fundamentally unequal. This essay examines the ways in which Andújar has deployed subversive, appropriationist tactics and strategies, both before and following the advent of the Internet, to slyly point out the inequalities of the Internet age.

Investigation by José Luis Martínez Meseguer


Daniel García Andújar (b. 1966 in Almoradí, Alicante, Spain) is a multimedia artist with a long career outside the official system. He did not complete artistic or academic studies; instead, he educated himself, piece by piece, step by step, forging a career with its own path, in the manner of Antonio Machado or Constantine P. Kavafis. To Andújar the most important thing is the journey, the path, the participation, the learned, the lived.

He is an artist of experimental and experiential projects, rather than artworks. His projects question, through irony and the use of communication technologies, the democratic and egalitarian promises of new media. Starting from the observation that new communication technologies have transformed and continue to shape our daily experience, Andújar criticizes the will to control dissimulated behind their apparent transparency. He often reviews and updates works in progress, adding onto open-ended projects. His use of irony and humor connect and unite him with many artists I deeply admire, whose works are loaded with such sarcasm and parody, combining art and activism: Banksy, Maurizio Cattelan, Joan Fontcuberta, Jeff Koons, Vic Muniz, Antoni Muntadas, Martin Parr, Andy Warhol, and Ai Weiwei.

The concept of “project” more aptly describes Andújar’s approach than “artwork” or “piece,” more customarily used throughout twentieth-century art. His current artistic practice has more to do with thought, with the idea, than with the art object or product. In the late 1980s, his first notable projects combined action and video art, hence his appearances in many of the alternative festivals that promote both disciplines. This merging of mediums is innate to him, it is his own: unlike most of his contemporaries, more concerned with the market, with sales, with the “placeable” object, he goes beyond the bourgeois, decorative artistic object. His projects need new media, because his themes are also new.

As a matter of conviction, given his stance towards the saprophytic art market, his is the kind of artistic practice that arises from residences, exchanges, competitions, and commissions—at the edge of the market—as a new way of relating to the art world of the twenty-first century. At the anecdotal level, it is curious that some important collectors desire to acquire his work for their collections. His work is often conceptual to such a degree that it cannot be understood as a traditional work, nor can it be shown off to rivals—a very common ambition among collectors. Andújar’s works may be simple, humble, but they possess a powerful, vindicating, emotional, or historical charge.

Echastri 14 Le sersené sinelan timune angla la liri, bi so shitisarele Daniel G. Andújar (1994) Dikipén o de las imágenes construidas
Daniel G. Andújar (1994) Dikipén o de las imágenes construidas (Dikipen or of the constructed images). Courtesy of the artist

This article tries to analyze certain of his projects, those that I consider fundamental milestones of his artistic approach, that, in some way, have launched or shaped his career. When dating his projects, I usually use the date on which they were first made or published. It is his custom to add to, improve, specify, his artworks: they are site-specific, made intentionally for the place in which they take place. Different versions of his projects exist, since with each iteration he relies on a different display or device, suitable for each occasion and context. He adapts each iteration of each project to the public to whom it is addressed.

Analogue Andújar: Pre-Internet works

Dikipén (o de las imágenes construidas) (Dikipen [or of the constructed images], 1994) is one of Andújar’s first projects that I want to highlight. It has a precedent in an action from 1992, in which the artist distributed or placed stickers, the size of a business card, in public spaces. Printed on these stickers, in Spanish and in Romani (or, to be more precise, Caló, the variant dialect of Romani in Spain, the South of France, and Portugal), was Article 14 of the Spanish Constitution, which guarantees equal rights and freedom from discriminatio.

One component of this project consisted in compiling articles and newspaper clippings in which the term “gypsy” was used—always contemptuously—and replacing it with “citizen.” Many times, in this documentation, the news or information lost its meaning, since the (negative) charge, the connotation, the image of the term, was suggested rather than stated; but it remained in the subconscious. Andújar spoke to us here about images: he pointed out that all images are constructed around strategies—otherness, categorization, differentiation, stereotype, hierarchy, representation, meaning, subjectivity, etc.—meaning that every image is not true in itself, but is provisional, relative.

In Spain, this pejorative image of the Gypsy ethnic group I believe has its first written documentation, or at least its most known and widely disseminated, in King Carlos III’s Pragmatic Sanction of Naples1, which led to a popular saying, “Ni gitanos ni murcianos ni gentes de mal vivir” (Neither Gypsies nor Murcians nor other bad people”). Here, the term “Murcian,” with which many jokes have been made, instead of referring to the population of the Murcia region of southeastern Spain, actually refers to the action murciar, a term in disuse, meaning to steal. Thus, the term “gypsy” was associated in turn with two negative and racist concepts, in fact aporophobic (fearful of poverty) rather than xenophobic.

Dikipén means vision, sight. The artist plays here with several meanings of the action, or fact, of seeing: the ability to see, perceive with the eyes, as well as their lack or non-perception. It also refers to immediate and direct contemplation without sensible perception, and to the particular point of view on a subject or issue. To the object of sight, especially when it is ridiculous or frightening. And especially to the creation of fantasy or imagination, which has no reality and is taken as true. To the construction of an image or a stereotype about something. It is also about making visible, a term now very much in vogue, but which thirty years ago was more a matter of strong positioning and the political convictions of citizens, in the Aristotelian sense of zoon politikón2. This attitude of active citizenship will be present in each and every one of Andújar’s projects.

By referring to equality, Andújar is actually relating to inequality, another concept of reference in his work, which in the optimistic ‘80s was not taken into account as it is now, when differences are greater and many artists have jumped on the bandwagon of reusable and postmodern labels. He is also talking about minorities—marginalized by statesmen and politicians and by the market. It is a Hegelian idea that, for the good of the state, of the majority, everything was justified and should be done, including the massacre of minorities, always at a disadvantage.

Andújar takes advantage of this idea, and this is another of the characteristics of his work: the interstice, the cleft, the space, the gap, the void (legal, or illegal) that mediates or exists between something, between the topics he deals with, that worry him. This comes from a thorough analysis, a profuse documentation, an investigation before which, chapeau! I take my hat off. This can be seen in his courses and workshops, talks and conferences. To his loquacity is added the interest of what he transmits. Above all, we observe how he grasps his subject from a variety of different perspectives. This also comes from his training: though self-taught, he has always followed his questions to their sources, connecting with whoever generated the matters that interest him, and working collaboratively, hand in hand with them. The best of educations.

Technologies To The People (2003) Sistema Operativo X-Devian
Technologies To The People (2003) Sistema Operativo X-Devian (Operating System X-Devian). Courtesy of the artist

There is a work of which I personally—and not only as a collector of postcards myself—am very proud. I refer to the potential of small objects or chores. It is a small action, Ehrendekmal für Emigranten (Honorary Monument for Emigrants, 1997), undertaken during his residency in Dortmund, while working on the Wir beobachten! project (We observe!, 1997) for the Künstlerhaus. It dealt with a subversion. With industrialization, the city of Dortmund became one of the most important centers for the production of coal, steel, and beer in Germany. One of the city’s most significant monuments, of which Dortmund’s inhabitants are very proud, is a monument to the industrialization of Germany, to its might. It depicts a boy holding a coin, a German mark, as an example of the efforts made by the German people. Andújar created a postcard, imitating the style of those found in tourist souvenir shops, in which he replaced this statue with an Honorary Monument to Emigrants of his own design. In so doing, he depicts the immigrant labor that really made this “German miracle” possible. When we met, around that time, he told me how, each day, as he made his way from from his home to his workplace, he replaced real commercial postcards in tourist shops with his own ingenious intervention. Appropriation of this kind, this reuse of elements to change their meaning, is a device often used in modern art. A subversion of signifiers, to highlight an idea. Otherness understood as a civic and empathetic attitude.

Andújar wants to combat the passivity of the spectator. In a motto borrowed from Antoni Muntadas: Perception requires participation. We find the same concept in Joan Fontcuberta, on photography. Like them, Andújar urges the public to actively observe the artist’s product, to avoid being deceived. It may be a trick, a gimic, a “trompe l’oeil” that art has always used. Pay attention.

Andújar online

All the projects mentioned so far took place before the advent of the Internet, before the network became what it is today—before what has become known as the Third Industrial Revolution. The Andújar that we now celebrate began his journey, his contemporary artistic practice, with (1996), an international association of artists, of which he is a founding member, who collaborated on this website and shared an Internet server, back in the prehistory of the Internet, when the service was much more expensive, as all new technology is at its beginnings. The group is an international reference for, or art on the net, formed by British artists Rachel Baker and Heath Bunting, Mexican artist Minerva Cuevas, and Andújar himself. This group was formed as a parody of avant-garde movements, mainly writers such as Tilman Baumgärtel, Josephine Bosma, Hans Dieter Huber, and Pit Schultz. Members’ individual works have little in common, but the portal served as a platform in the literal sense and as a launching pad for its component members.

Working anonimously under the umbrella of the (fictitious) foundation of the same name, their best-known project is Technologies To The People [TTTP]® (1996). Above all, the group was concerned that technology was not going to reach the most disadvantaged populations and thus increase existing inequalities. Its members want to make us aware of the reality that surrounds us and the delusion inherent in the promises of free choice—promises that become, inevitably, new forms of control and inequality.

Daniel G. Andújar (2006) Postcapital
Daniel G. Andújar (2006) Postcapital Archive (1989-2001). Courtesy of the artist

In this context, a significant work, let’s call it a performance, took place: iSAM™ (1997). Andujar was aware, from a very early stage, of the socio-economic differences that technology would generate. That is why he decided to promote, through an advertising campaign in the press and brochures, a machine he called iSAM™—never actually created, except digitally and in the mind of our artist—that was supposed to help members of society with the least advantages—the indigent, the homeless—access the economy, at a time when it changed from the gold standard to the plastic standard and the increasing use of the credit card was going to leave out a significant sector of the population. Tellingly, American companies in Silicon Valley contacted the creator to obtain the (non-existent) patent for the (imaginary) gadget. Because, yes, this campaign, in its strictest seriousness and rigor, using its own and appropriated means of advertising, knew how to reach the public.

Emblematic (also simulated) TTTP Collections were created under the banner of the fictitious foundation, part of its heritage and economic power: the TTTP Photo Collection (1997), TTTP Video Collection (1998), TTTP Classic Collection (1999). I find these collections very interesting because, being objective, they also play with their own concepts and ideas, such as top ten lists, the commercialization of art, copyrights, authorship, the concept of museum or of art being worthy of museum, the concept of the masterpiece. The video collection is a collaborative work with the scholar Eugeni Bonet, an expert in video and moving image art, in which Andujar and Bonet establish a list of what they considered, at that specific moment, the best one hundred works of video art. The Classic Collection is already pure rhetoric, metaphor, hyperbole—how can you own something nonphysical, something that does not exist, that does not have physicality? Andújar resolves this paradox by printing on canvas the homepage of Classic Collection, which he frames with baroque moldings that give it a seriousness that the concept itself subverts. Calling “Classic” something that was emerging emphasizes that fine irony that underlies his works.

This last series reminds me of the Net Space in the 2000 edition of ARCO, the emblematic Madrid fair, directed at the time by Rosina Gómez Baeza, a real coolhunter or trendsetter, before those terms acquired the commonplace ring they have today. The director understood that a space in the fair should be dedicated to, even though the genre was only just incipient, and despite the constant network problems at the venue. I bring this up because collecting, in the traditional, classic, objective sense, understood that this art could not be a symptom of any prestige. It did not understand virtuality, something now almost more valued than the real thing, and almost more effective.

Then came another period, prior to the emergence of social networks, of collective citizen platforms on websites:,,,,,,,,,,, among others, in which contributors analyzed the behavior of the art market in these cities, how the power mechanisms worked. Forums of dissent, was closed by a judge because of a complaint against it by the former director of IVAM—who has now been implicated in a criminal plot, part of which was exposed and denounced on

Daniel G. Andújar (2011) Democraticemos la democracia (Democratise democracy)
Daniel G. Andújar (2011) Democraticemos la democracia (Democratise democracy). Courtesy of the artist

After the fall of the Berlin Wall, while everyone thought it represented the end of communism, Andújar—a sharp observer—proposed another concept, a whole framework of thought and reflection on immediate contemporaneity, in his work Postcapital Archive (1989-2001) (2006). He explains that the disappearance of communism will actually produce a new capitalism, new ways, new modes of acting. The thing that we are already suffering in our own flesh.

He works here on a concept very dear to him and recurrent in his work: the archive. In reality, the Internet, the web, is an immense archive in which to surf, investigate, and discover. With its own organization, rules, and protocols. He has even worked on the dark web, the network from which it is possible to hire people to commit crimes or traffic drugs. The body has been another of the topics which he returns to, in some projects for TTTP, looking to genetic pre-design (about two hundred pathologies can be prevented). In the most recent TTTP works, presented at documenta14 (2017), he examined the appropriations of our DNA by leisure and consumer companies.

Democraticemos la democracia (Democratise democracy, 2011), one of his latest projects, began on the coasts of Alicante. It took place on one precise day, May 1, International Workers’ Day. He performed his second action in Barcelona, a few days before the celebration of the “Spanish Revolution,” on May 15, which gives it a special symbolism. We have already seen examples of Andújar’s concern in exercising citizenship. Here he uses a device very specific of the Spanish summer: the small planes that fly over the crowded beaches of the coast advertising a wide range of products. In this case, a showy banner with a yellow background and black lettering (mimicking a defined corporate image) bearing the political motto: “Let’s democratize democracy.” Unusual. Different. Rare. It must have surprised those who saw it. This work has been done in countless places with different types of governments, translated into different languages, yet the context and the concept have worked perfectly. (Except in the Western Sahara, where the Polisario Front camp refused the performance, since Polisario doesn’t like to see their color yellow adopted by other causes.)

Andújar is an interesting reflection of what goes on in the world, from an artistic point of view. Contemporaneity in motion, as a process. Alive. Pure art.

NB: As author and translator of the text, I wish to thank Madeleine Compagnon, Alejandro Fortuño Salanguera, Murray Molloy, and Daniella Zlotoura for their kindly revisions to my English text.

Editor: Vincent Simon
Cover: The artist interviewed during the exhibition Daniel G. Andújar Operating System, January 21 – May 4, 2015, MNCARS Museo Nacional Centro de Arte Reina Sofía. Courtesy of the artist

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Daniel G. Andújar’s Vision for the Future of Work

The artist’s new works at La Virreina, Barcelona, predict that the culture industry will never be automated

BY Max Andrews

Frieze magazine 5 Aug 2020

Main image: Daniel G. Andújar, Pyramid of Capitalism, 2019, oil on canvas, 1.9 × 1.6 m. Courtesy: the artist and Àngels Barcelona

In 1996, Daniel G. Andújar, an early proponent of net art, founded Technologies To The People: a mock corporation that marketed advanced technology to the underprivileged while spoofing the visual tics and ersatz transparency of digital brands. Largely focusing on projects from the last five years, the artist’s current exhibition at La Virreina Centre de la Imatge reveals that this double-edged concern with class hierarchies and utopian promises is still relevant today. Titled ‘The Third Estate’ – in reference to the medieval European term for common people – the show conflates past ideological struggles with the present and future of work, collective culture and propaganda.

In the first gallery, the phrase ‘this is not a worker’ has been written on the wall by a robotic plotter. Futurologists have predicted that almost half the jobs in high-wage economies are at risk of being replaced by automation and artificial intelligence within the next 20 years. Robot Scribit (2020) seems to ask – with reference to René Magritte’s The Treachery of Images (1929) – whether our anxiety about the future relates less to new technology per se than to our search for someone to blame for this very sense of foreboding. Karl Marx looms large: The Communist Manifesto (2019) is a disconcerting video simulation of the philosopher’s head as he reads his revolutionary 1848 analysis of capitalist modes of production like a silken-voiced, radical-policymaking Alexa.

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Daniel G. Andújar: “La meva pràctica artística genera espais de resistència en un món cada vegada més controlat”


La Virreina repassa la trajectòria de l’artista amb l’exposició ‘El tercer estat’

La nova exposició de Daniel G. Andújar a La Virreina, titulada El tercer estat, va ser una de les que van quedar tancades el dia abans que comencés l’estat d’alarma pel coronavirus. Quan l’artista l’ha tornat a veure amb motiu de la reobertura del centre aquest dimarts, ha trobat que la pandèmia dona nous significats imprevistos a algunes peces. “Hi ha moltes línies de treball i elements discursius en la política i l’economia en els quals no són gaire visibles les línies d’investigació, treball i pensament pel ritme de treball que portàvem abans, que era una conseqüència de la globalització”, afirma Andújar.

Daniel Andújar a la seva exposició al Palau de la Virreina / FRANCESC MELCION
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Daniel G. Andújar crema el cànon a la Fundació Suñol


L’última Documenta de Kassel, celebrada l’any passat, va ser diferent de totes les anteriors: no es va desenvolupar només en aquesta ciutat alemanya, sinó també a Atenes, perquè la crisi econòmica i els estralls de la crisi migratòria van convertir la capital grega en un lloc de treball ineludible per als artistes i els intel·lectuals. L’artista Daniel García Andújar (Almoradí, Alacant, 1966) va desenvolupar un projecte a totes dues ciutats, i el públic que no el va poder veure en el seu moment té una cita imprescindible a la Fundació Suñol a partir d’avui: “Un dels grans dèficits que tenim és que hi ha artistes que presenten projectes amb molt nivell i no arriben ni a Catalunya ni a l’Estat”, diu el director artístic de la institució, Sergi Aguilar.

La mostra porta per títol Daniel G. Andújar. Els desastres de la guerra i unifica per primera vegada la mostra alemanya i la grega. Arrenca amb un vídeo que recull la culminació de l’exposició a Kassel: la crema d’una falla feta amb reproduccions d’escultures clàssiques, presentades dins uns esquelets de fusta que recorden les evacuacions de museus durant una guerra. “Són dues peces diferents però sempre les vaig plantejar amb un diàleg constant. La part d’Atenes al·ludeix al cànon i la de Kassel a la guerra i l’actualització dels conflictes”, explica Andújar. De resultes d’aquest diàleg entre art, història, política i guerra, el cànon artístic apareix, com diu el mateix artista, com una “imposició” i com “una força d’ocupació”. A diferència de les falles i les fogueres de la nit de Sant Joan, a Alemanya la crema de la falla va ser delicada: “Cremar escultures té un significat molt potent, perquè els totalitarismes s’apropien de la cultura popular i del llenguatge. Tot queda reciclat pel filtre del totalitarisme”.

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La primera falla de 2018 se planta hoy en el Centre del Carme

Fotos: Agustín Verdeguer.- El Centre del Carme Cultura Contemporània de València exhibe, hasta el próximo 9 de abril, la falla / instalación ‘Los Desastres de la Guerra. Caballo de Troya‘ obra del artista alicantino Daniel García Andújar, en colaboración con el artista fallero Manolo Martín.

El artista alicantino Daniel G. Andújar dedica un homenaje a la Junta del Tesoro Artístico que en la Guerra Civil rescató el patrimonio artístico español depositándolo en gran parte en València | El proyecto ‘Los Desastres de la Guerra’ realizado en colaboración con el artista fallero Manolo Martín evoluciona y se amplía en València tras mostrarse en la documenta de Kassel con el apoyo del Consorci de Museus |El 15 de marzo, con el patrocinio de Cervezas Turia, el Centre del Carme acogerá el espectáculo aaudiovisual ‘Encesa Turia’

La pieza ha sido presentada esta mañana por el director del Centre del Carme, José Luis Pérez Pont, acompañado por los artistas. Pérez Pont ha señalado que “la instalación ‘Los Desastres de la Guerra’ forma parte de un gran proyecto que llevó al artista alicantino Daniel García Andújar hasta la pasada documenta14 de Kassel, uno de los encuentros artísticos más importantes del panorama internacional. El Centre del Carme desarrolla y amplía este proyecto para València, donde se gestó, tejiendo nuevas redes entre el arte más actual y la tradición fallera”.

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Salvados de la entropía. La Fundación Helga de Alvear se adentra en la reconstrucción del medio natural

Ángela Molina

El País

Hay señales de alerta y señales de arte, y todas coinciden en una exposición que nunca podrá tener lugar fijo porque, de hecho, está en todos esos espacios naturales, dilatada en los más extremos momentos de extenuación y en sus compañeros víctimas, criaturas con caras de animales que desbordan mar, cielo y tierra para defenderse de los últimos hombres en el mundo. La poética visual de Todas las palabras para decir roca garantiza a esos seres su individualidad y goce hasta el mismo filo de la trampa, donde esperan, disimulados, pirómanos y poceros.

La colectiva que se exhibe en la Fundación Helga de Alvear sólo ha podido ser ideada por un autor orgulloso de sus fuentes. Julián Rodríguez, galerista, escritor y editor nacido en la Extremadura de huertos y campos, sostiene que una de las mayores preocupaciones contemporáneas, la preservación y construcción del medio natural, tiene su ángel salvador en el campo gravitacional del arte. Es de suponer que asistiremos a una nueva era de exposiciones de alto voltaje ecológico, y esta es una de ellas, atrevida, abiertamente didáctica, fecunda aunque vulnerable, como si cada imagen, cada forma orgánica hubiera sido liberada de las garras de la entropía.

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La colección de arte del Banco de España protagoniza la mayor exposición de arte español en Marruecos hasta la fecha

Goya, Barceló y los vecinos desconocidos
La colección de arte del Banco de España protagoniza la mayor exposición de arte español en Marruecos hasta la fecha
Ulises Fuente. Rabat (Marruecos). La Razón

En nuestro país es una auténtica desconocida, pero los rabatíes pueden acercarse a una muestra de la excelente colección de arte del Banco de España que se expone en el Museo Mohamed VI de Arte contemporáneo de la capital marroquí. La muestra, titulada “De Goya a nuestros días”, hace un recorrido histórico por las fases de la pintura española a través de una selección de más de 70 obras de su monumental colección de cuatro mil piezas. Y, aunque la visita comienza por retratos clásicos de personalidades de finales del siglo XVIII, ofrece una panorámica selecta de la creación no figurativa, informalista y conceptual del siglo XX en España. Con obras de Tàpies, Saura, Barceló, Canogar o Gordillo, entre otros, esta es, hasta la fecha, la exposición más importante que se ha hecho en el país vecino de arte español.

Aunque es pronto para saber cuál será la reacción del público marroquí, una de las comisarias de la muestra, Yolanda Romero, explicaba que “es bueno contribuir a la apertura de lenguajes y desarrollar la afición por códigos del arte contemporáneo que habitualmente generan cierto rechazo”. Para ayudar a los visitantes, además del catálogo, se distribuirá al visitante una pequeña guía con textos que acompañen y contextualicen las piezas, algunas de ellas ligadas a la historia de España y quizá difíciles de ser interpretadas para un espectador no informado. El Museo de Arte Contemporáneo de Rabat, unas instalaciones modestas aunque modernas, lleva abierto apenas tres años en los que ha servido de altavoz para los lenguajes de vanguardia en el arte tanto africano como europeo.

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La ‘falla’ más contemporánea arde en Alemania

‘los desastres de la guerra’

Carlos Garsán

27/06/2017 – Valencia Plaza

VALÈNCIA. Cuando se anunció que el gran evento de arte contemporáneo Documenta 14, que tiene lugar cada cinco años en Kassel (Alemania), iba a contar con una falla (sí, una falla) pocos imaginaban de qué manera se iba a dar forma a la idea. Con el objetivo de “coger un instrumento enclavado en la cultura popular valenciana y sacarlo de contexto para que todo el mundo pueda apreciarlo, aunque no lo comprenda”, el artista Daniel García Andújar ha llevado a la ciudad alemana su proyecto Los desastres de la guerra, una suerte de falla que ya ha sido consumida por el fuego. El llamado “anti-monumento” busca trasladar el espíritu de la fiesta a una de las citas más destacadas del ámbito del arte contemporáneo internacional, un pieza realizada en colaboración con el artista fallero Manolo Martín.

Como parte de un proyecto mayor, García Andújar construyó la pieza ‘Caballo de Troya’ como obra principal de su exposición en Kassel, una construcción de cinco metros de altura que representa una escultura clásica griega que ha sido levantada utilizando las técnicas de los monumentos falleros de los años 30: sin plásticos, ni fibras de vidrio; solo papel y madera. La particular cremà de la ‘falla’ fue la culminación de todo un ritual que tuvo su punto de partida a las 20 horas del pasado sábado, cuando la galería de arte contemporáneo Neue Neue Galerie, que acoge la pieza, cerró sus puertas. Entonces el público pudo ser participe del desmontaje de la obra, que fue trasladada por las calles de la ciudad a modo de peregrinación, acompañados por dos grupos de tabal y dolçaina escoltados por la policía.

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De la Ciutat Fallera a la cumbre del arte contemporáneo con Daniel G. Andújar

El alicantino es uno de los participantes de la próxima edición de Documenta, que se celebrará en 2017 entre Kassel y Atenas – Su proyecto contará con artistas falleros y reflexionará sobre el espacio público, a cuenta de la fiesta valenciana

Álex Zahinos | Valencia 13.11.2016 | Levante EMV

En abril arrancará Documenta 14, cien días que concentran cinco años y un centenar de artistas de arte contemporáneo en Kassel, Alemania. «Bajo del nombre de Kassel podría poner ´esta es la ciudad de Documenta´», recuerda Daniel García Andújar (Almoradí, 1966) sobre un evento por el que pasarán un millón de visitantes. Él es uno de los elegidos de la próxima edición.

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Daniel G. Andújar: Goya fue un activista absoluto

Concha Tejedor.19/09/2016 11:22

Madrid, 19 sep (EFE).- El artista y activista Daniel G. Andújar, seleccionado para la próxima Documenta de Kassel, defiende que el arte puede crear espacios de resistencia frente a un mundo cada más estandarizado. “Goya fue un activista absoluto”, ha manifestado a Efe ante la exposición de su última obra en una galería.

Después de la retrospectiva el año pasado en el Museo Reina Sofía, Daniel G. Andujar, uno de los mayores representantes en España del llamado “Arte en la Red” que trabaja reutilizando imágenes de internet, presenta en la Galería Casa sin fin hasta el 12 de noviembre su pieza “Trastorno de identidad. Hackeando el cuerpo de los trabajadores. Atlas 01, 2016”.

Encontramos un panel de imágenes con pedazos del cuerpo humano, un ejercicio de resistencia para “protegernos de un mundo cada vez más controlado, en el que se está perdiendo la heterogeneidad y se están reduciendo los conceptos”.

“Muchos artistas -dice sobre el debate de arte y política- han sido activistas. Goya es el primer artista moderno europeo en ese sentido de romper márgenes. Está hablando todo el tiempo, incluso en su obra como pintor de corte, de algo que es una actitud política, que no tiene nada que ver con que sea panfletaria, que es muy diferente. Se trata de algo muy contemporáneo, generar espacios de resistencia, que son espacios de libertad”.

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