Tag Archives: Contemporary Nigerian Art

VICTOR EKPUK at the Tang Museum at Skidmore College

6 Sep
 

 

 

ekpuk-ephemeral-cuba

Ekpuk creating a wall drawing “Meditations on Memory” at the 2015 Havana biennale, Cuba.

Victor Ekpuk at the Tang Museum

September14th, 2016 – Artist Victor Ekpuk will create a new wall drawing at the Frances Young Tang Teaching Museum and Art Gallery at Skidmore College as part of the exhibition  “Sixfold Symmetry: Pattern in Art and Science.”

LECTURES AND CONVERSATIONS
Victor Ekpuk and Lisa Aronson, “Sixfold Symmetry”: 
4 p.m. Saturday, Sept. 17, 2016. A “Dunkerley Dialogue” with artist Victor Ekpuk and Skidmore professor emeritus Lisa Aronson discussing Ekpuk’s large-scale wall drawing.

Venue:
The Frances Young Tang Teaching Museum and Art Gallery at Skidmore College
815 North Broadway
Saratoga Springs, NY 12866. Phone: 518-580-8080

For more information at https://www.tang.skidmore.edu/

 

Click HERE to view available artwork by VICTOR EKPUK.

OSI AUDU in ArtDaily

19 Jan
Exhibition of recent drawings by Osi Audu opens at Skoto Gallery

Self-Portrait No 1, 2016, graphite and pastel on paper mounted on canvas, 56 x 72 ins. Courtesy Skoto Gallery.

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NEW YORK, NY.- Skoto Gallery presents New Portraits: Self in the Global Age, an exhibition of recent drawings by Osi Audu. Born in Nigeria, the artist was educated in that country and the United States. For over two decades now, he has maintained a strong professional presence in Korea, Japan, Great Britain, United States, Italy, Germany, Austria and Africa through highly acclaimed exhibitions of his paintings. His work is in several private and public collections including The British Museum; The Horniman Museum, London; Schmidt Bank, Bayreuth, Germany; The Iwalewa House, Germany, The Wellcome Trust Collection, London, The National Museum of African Art, Smithsonian Institution, Washington DC and Newark Museum, Newark, New Jersey. His work was included in the recently concluded 2015 Venice Biennale, in the collateral event exhibition – Frontiers Re-imagined at the Palazzo Grimani Museum in Venice.

This is his third solo exhibition at the gallery. The reception is on Thursday, January 14th, 6-8pm. The artist will be present.

Of Selfies and Shadow play: Osi Audu’s Self-Portrait
Osi Audu has the astute ability to break down complex ideas into simplified, visually appealing compositions. He has developed a unique vocabulary that emphasizes geometry, volume, tactility, and quality of the tromp l’oeil, in a career that spans nearly thirty years. Though on flat surface, his work appears three-dimensional. Solid black forms dominate the center of the picture plane. Some cast reverent shadows that taper to the edges of the paper or canvas. With voluminous architectural shapes composed of different parts but bound seamlessly by slick white lines in the new Self-Portrait series, Audu stretches the boundaries of abstraction, teasing the imagination. There is clarity of form that immediately casts a spell on the viewer. Yet Audu’s work does not give in to pedestrian interpretation. One must first acquaint oneself with the philosophy that informs his creative disposition in order to have a more meaningful encounter with the body of work. Though minimalist abstraction is a principal motivation, it is not abstraction for mere sake nor is the dualism (solids and shadows, black and grey) that is apparent in his oeuvre a mere visual device or creative flair. Both are conceptual armatures that help to advance an artistic position and the culturally-derived epistemology that grounds his work.

Audu’s aesthetics draws specifically upon the Yoruba ontology of dual consciousness centered on the human head. The head (ori) is a bifurcated ensemble that best represents the intertwining of spirit and matter, mind and body. Orí inú (invisible or inner head) is the locus of consciousness, an a priori that gives substance to being. Orí òde (outer or tangible head), the physical manifestation of consciousness, is a vehicle of perception, identity, and interaction with reality. It is this dialogic imagining of beingness, of the human self, that Audu translates on white paper and canvas, using black pastel, graphite, primary colors, wool, among other media. His use of black monochrome holds pertinent symbolic value. It ramifies the cultural vicissitudes of blackness as well as outlines Audu’s position of engagement in an art world that is burdened by a historical legacy of excluding or de-legitimizing black artists who claim the arcane language of abstraction.

In previous solo exhibitions at Skoto Gallery such as Osi Audu: Ile Ori/Ori Ile (House of the Head/Head of the House) in 2006, the head is addressed as a metaphor of collective consciousness. Audu explores the head as a cognitive altar that dictates the cycle of life and human responses to existential conditions. Conversely, the current exhibition titled New Portraits: Self in the Global Age focuses on the autonomous self, shifting emphasis from collective consciousness to the singular being as unit of sensation. It comprises of eighteen works from the ongoing Self-Portrait series. They push Audu’s fastidious formalism, complex forms, and geometric abstraction further albeit in a different direction. Conceptually, one might speak of them as selfies, those totems that feed the narcissist cult of the individual, very symptomatic of our contemporary world.

Yet we are admonished not to think of the works as portraits in a physiognomic sense. Instead, they are reflections on the ways in which the individual negotiates his/her being in the world. Following Maurice Merleau-Ponty, they are the artist’s attempts to distill perception, by relating and piecing together the spectacles of his own world in relation to the world at large. It is the interior-self that forms the basis of rootedness; the source of identity and personhood. As such, Audu casts his gaze inward, to his Orí inú, the seat of consciousness where memories also reside; reconciling it with his Orí òde, the vessel that bears out his past and present experiences, of growing up and studying in Nigeria, living in the United Kingdom, and current domicile in New York. Altogether, the works capture Audu’s attempt to find himself in a teleological world that is mediated by relations. Ultimately, what lies at the core of this new body of work is a phenomenological awareness of being part of a globalized reality, marked by changing conditions, cultural exchanges on a planetary scale, and a network of disjunctive and constitutive references.

Ugochukwu-Smooth C. Nzewi
Artist, Art Historian, and Curator of African Art
Hood Museum of Art
Dartmouth College, Hanover, New Hampshire

VICTOR EKPUK’s Manuscript Series in the permanent collection of the Newark Museum

10 Sep

ekpku should the moon meet us apart

 

“Should the Moon Meet Us Apart, May the Sun Find Us Together”, 2000.

Acrylic and copper wire on prayer boards.

Gift of Prof. Simon Ottenberg to the permanent collection of Newark Museum.

 

About The Manuscript Series:

My continuous search for indigenous codes and forms to tell visual stories led me to the discovery of Islamic prayer boards (walaha). The first idea to use walaha as an art medium first struck me in 1995, at a market in Jos, Nigeria, where I saw unused boards on display for sale.

I was attracted to their unique shapes, I was also fascinated by the ingenuity of African aesthetics and how it added meaning to Arabic scripts; I began to see how these boards could tell other stories and bear other meanings. My vision of the potential of the board as a bearer of two important elements of African spirituality and literacy was so strong that, I could not get it out of my head until it was realized. Works in this series are called “Manuscript Series”

“Manuscript Series”, though executed on walaha do not make statements about Islam; rather they are an intercultural marriage of form and script. Instead of Arabic scripts, I employ Nsibidi signs and my own script-like drawings to make compositions with themes that center  on the human conditions of joy, pain and hope.

I try to manipulate the materials so the mystical essence of the board and that of Nsibidi signs are retained. The goal being to create contemporary sacred tablets whose verses tell our stories, hold our prayers and perhaps provide healing and inspiration to us.

-Victor Ekpuk

Visit Morton Fine Art for available artworks by VICTOR EKPUK.

http://www.mortonfineart.com

Morton Fine Art, 1781 Florida Ave NW, Washington, DC 20009

(202) 628-2787

mortonfineart@gmail.com

 

VICTOR EKPUK interviewed in Hood Museum of Art “Quarterly” Dartmouth College

23 Jun

Victor Ekpuk-Hood Museum Quarterly

 

A Conversation with Victor Ekpuk

Victor Ekpuk’s ephemeral wall drawings demonstrate the artist’s site-specific adaptation of his drawing approach to architectural working surfaces. Created without preliminary sketches or pre-formed ideas, the murals emerge out of the physical spaces they ultimately occupy, functioning much like the symbolic forms that mark sacred spaces and shrine walls in traditional societies in Africa. In this interview conducted in advance of his visit to Dartmouth, Ekpuk discusses his wall drawings with Curator of African Art Ugochukwu-Smooth Nzewi.

Ugochukwu-Smooth Nzewi (SN): We are very happy to have your exhibition Auto-Graphics on view at the Hood. We are even more excited that you are creating a wall drawing—the largest of your wall drawings to date— in Lathrop Gallery in conjunction with this exhibition. It is my understanding that it was the context of an earlier exhibition in Amsterdam that sparked what has become a critical aspect of your practice, the ephemeral wall drawings. Can you talk about this experience?

Victor Ekpuk (VE): During a 2008 artist-in-residency program at Thami Mnyele Foundation in the Netherlands, I was invited to participate in an exhibition to mark the launching of ZAM magazine. The exhibition included works of celebrated South African artist Marlene Dumas as well as other artists and poets from Africa. I proposed to do a mural drawing based on the memory of my life in the Netherlands. Amsterdam Central was an encapsulation of my experience as a transient visitor there. I was intrigued by the idea that the drawing that I would spend several hours making on a gallery wall would eventually be erased to make space for another artwork. I saw this as a metaphor for life itself. The knowledge that I exist at one moment in time only to exit for something else to fill the space that I once occupied was a very humbling realization. On one level, Amsterdam Central was just an expression of the essence of the Netherlands from my perspective as a visitor. On another, I was probing an inner dialogue with existential reality.

SN: Memory is central to your practice and even more fundamental to your wall drawings, which is why you call them “drawing memories.” You have framed memory as received, imagined, transposed, and appropriated. Why does memory hold such fascination for you?

VE: I believe that our self-consciousness is borne from memory. Through self consciousness we form our identities. I observe identity as an ephemeral condition that is always in flux. As you rightly noted, memories are constantly being imagined, transposed, and appropriated. So in “drawing memories,” I am trying to capture these various selves in my stream of consciousness. I am very intrigued by the realization that essentially we are all a sum of different parts that are shaped by circumstances. There is always recognition of some personal memory in the collective. Because it is, after all, a human story. Some these memories are what have shaped my life or the lives of people I have come in contact with.

SN: You once told me that your creative process involves moments of quietude in which you dig deep into your memory bank for visual clarity and intellectual materials to work with. How does the creative process involved in the making of the wall drawings differ from your regular studio process?

VE: The process for drawing on the wall differs, in some ways, from studio practice because I prefer it to be spontaneous. I usually prefer not to think about what I am going to draw until I am in the space, at which time I let the space and what I feel at that moment determine what direction the composition will take.

SN: Your wall drawings do not exactly present cohesive narratives or offer formal points of entry for the viewer, although one must admit that there is a logic to the way you amass the script like symbols on the wall surface. Is that a reflection of your understanding of the way memory works?

VE: While drawing, my hand responds to a stream of consciousness, a flow of images from my mind. During this instant I let go and lose myself in the moment. Yes, in a way that’s how our conscious minds work: we exercise our abilities to sift through memories and focus on those that are relevant to immediate attention.

SN: You have also described your wall drawings as performance. Is this because you draw upon nsibidi, the autochthonous body of symbols used in visual and gestured communication by the Ekpe secret society in southeastern Nigeria and southwestern Cameroon?

VE: Yes, the performative and the ephemeral aesthetics of nsibidi remain strong influences on my artistic process and production. In the outward display of knowledge, members of the secret society that practice nsibidi usually engage in “mbre,” meaning play of nsibidi. It involves challenging one another to decipher coded graphic signs that are marked on the ground. In other instances, nsibidi signs are used as coded messages, marked either on the ground or on objects, and sometimes as arrangements of objects. It is worth noting that in all of these instances, the signs are always ephemeral. They are often wiped off once the play is over or the message has been received.

SN: Although nsibidi was a point of departure for you at the beginning of your practice, to what extent do you still rely on its repertoire of pictographic and ideographic scripts in your wall drawings?

VE: I’ve found myself using less of nsibidi in my work in general. Having imbibed the nsibidi aesthetic philosophy of focusing on the essence of form or thought to communicate ideas, application of this principle comes in very handy when I approach a composition or design idea. As a means to fully engage this aesthetic philosophy, I made the series of large drawings called Composition Series, which are on view as part of Auto-Graphics, where I explored nsibidi symbols not for their meaning but for their aesthetics and abstract forms.

SN: How many of these wall drawings have you made and how do they differ from each other?

VE: Starting from my first drawing in Amsterdam in 2008 to what I will create at the Hood Museum of Art, I will have made six wall drawings in all. Mickey on Broadway, my second mural, was created in a Washington, D.C., gallery in 2011. It considered my identity as both African and American. It was partly mixed media, and included five Mickey Mouse–shaped plastic bowls placed above African-inspired forms. Meditations on Memories, also created in a gallery in 2011, was more abstract and contemplative. It was the first time I worked strictly with white chalk on a black wall. This was also the first time I was actively involved in the erasure of my wall drawing. In other works—such as Drawing Memories at Appalachian State University in 2013, and an untitled drawing at Krannert Art Museum and Ode to Joy at Arkansas Art Center, both in 2014—I was more interested in capturing the intrinsic aesthetics of objects and forms. Ode to Joy, a dialogue with Beethoven’s Symphony No. 9 in D Minor, Op. 125, was my first attempt at drawing music. With headphones on my ears, I attempted to translate the imagery formed from the elation I felt. I was like the conductor of an orchestra, enthralled in raptures of violins, kettledrums, cellos, trumpets, cymbals, and the roaring voices in harmonious chants as the crescendos built and ecstasies exploded in my heart.

The exhibition Auto-Graphics: Works by Victor Ekpuk, on view through August 2, was organized by Krannert Art Museum, University of Illinois at Urbana-Champaign, and curated by Allyson Purpura. It was partially supported by a grant from the Illinois Arts Council Agency. The exhibition’s presentation at the Hood Museum of Art, Dartmouth College, was generously supported by the Leon C. 1927, Charles L. 1955, and Andrew J. 1984 Greenebaum Fund and the Cissy Patterson Fund

 

Please contact Morton Fine Art for a pdf version of this interview or click the following link: http://hoodmuseum.dartmouth.edu/docs/2015summerquarterlywebready.pdf

Morton Fine Art, 1781 Florida Ave NW, Washington, DC 20009

(202) 628-2787, mortonfineart@gmail.com, http://www.mortonfineart.com

VICTOR EKPUK’s solo “Hip Sistas in Flux : The Visual – Lingual Braid” in Washington Post

16 May
May 15 at 1:13 PM
Victor Ekpuk

Writing and painting merge in the art of Victor Ekpuk, whose bold work employs symbols from Nsibidi, a West African ideographic system. This is a familiar aspect of the Nigeria-born Washingtonian’s style, but in Morton Fine Art’s “Hip Sistas in Flux: The Visual-Lingual Braid” the text represents both contemporary modes and cultural heritage. The glyphs decorate bodies as well as backgrounds, suggesting African-inspired fabrics but also jewelry and piercings, tattoos and scarification.
Ekpuk often uses a dense field of black-on-white symbols to frame a person or object that’s in color. Of these archetypal portraits, however, only “Asian Uboikpa (Hip Sista) Series #6” is rendered in black, and it’s garnished with red and blue dots at the center. The other paintings are even brighter, often outlining a woman’s head and torso in a lighter hue than the backdrop. Sista #11, for example, uses thickly applied yellow atop a green and blue matrix. The vivid colors suit the primal images; these female exemplars are nothing if not robust.

Victor Ekpuk — Hip Sistas in Flux: The Visual-Lingual Braid On view through May 21 at Morton Fine Art, 1781 Florida Ave. NW. 202-628-2787. http://www.mortonfineart.com.

Images of VICTOR EKPUK’s “Hip Sistas in Flux : The Visual-Lingual Braid”

14 May

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Photos courtesy of Martina Dodd for Morton Fine Art. Please contact the gallery for artwork details and availability.  “Hip Sistas in Flux : The Visual-Lingual Braid” catalogs available upon request.

Morton Fine Art, 1781 Florida Ave NW, Washington, DC 20009

(202) 628-2787, mortonfineart@gmail.com, http://www.mortonfineart.com

OSI AUDU’s artwork in Venice Biennale Collateral Event exhibition – FRONTIERS REIMAGINED

18 Mar

Frontiers Unimagined logo

Morton Fine Art is very happy to announce that OSI AUDU’s work will be showing in this year’s Venice Biennale Collateral Event exhibition – FRONTIERS REIMAGINED.

Frontier Unimagined logo Venice Bi 2015 Audu

About OSI AUDU (New York, b. Nigeria)
OSI AUDU works in series, and is inspired by the discourse on the nature of consciousness, the dualism of something and nothing, light and dark, form and void.  Inspired by the Yoruba people of Western Nigeria’s belief that consciousness, referred to as the “head”, has both a physical dimension called the “outer head” and a spiritual one, “the inner head”, he fuses together cultural, scientific, and artistic ideas. His drawings on paper, titled – Self-Portrait are more about the portrait of the intangible essence of self, rather than a literal portrait of the artist. His drawings can also be made directly on the wall as a large scale wall drawing.
Select collections include Newark Museum, The British Museum, The Horniman Museum, The Smithsonian National Museum of African Art, and National Gallery, Lagos.
Available Artwork
Osi Audu, Self Portrait XXXI, 2014, 22.5"x30", graphite & pastel on paper

Osi Audu, Self Portrait XXXI, 2014, 22.5″x30″, graphite & pastel on paper

Osi Audu, I Can See Your House from Here, 2014, 15"x22.5", pastel on paper

Osi Audu, I Can See Your House from Here, 2014, 15″x22.5″, pastel on paper

Osi Audu, Self Portrait III, graphite & pastel on paper, 23"x30"

Osi Audu, Self Portrait III, graphite & pastel on paper, 23″x30″

Osi Audu, Self Portrait I, graphite & pastel on paper, 23"x30"

Osi Audu, Self Portrait I, graphite & pastel on paper, 23″x30″

About FRONTIERS REIMAGINED
The phenomenon of globalization, where cultures are colliding and melding as never before, offers rich and complex sources of inspiration for artists. Frontiers Reimagined examines the results of these cultural entanglements through the work of forty-four painters, sculptors, photographers and installation artists who are exploring the notion of cultural boundaries. These emerging and established artists-who come from a vast geographical landscape stretching from the West to Asia to Africa-share a truly global perspective, both in their physical existence, living and working between cultures, and their artistic endeavors. Each demonstrates the intellectual and aesthetic richness that emerges when artists engage in intercultural dialogue.

Frontiers Reimagined, a Collateral Event of the 56th International Art Exhibition of la Biennale di Venezia, has been granted the patronage of the esteemed Italian Ministry of Culture. It is being mounted in partnership with the Venetian state museum authority, the Soprintendenza speciale per il patrimonio storico, artistico ed etnoantropologico e per il polo museale della città di Venezia e dei comuni della Gronda lagunare.

Commissioner and Curator: Sundaram Tagore

Co-Curator: Marius Kwint

Coordinating Director: Nathalie Vernizzi

Publications Director: Kelly Tagore

Organizational support in Venice: Mario Di Martino, Studio Antonio Dal Ponte

Technical Consultant: Zattera Marangon Associati Architects

Transportation/Installation: Apice, Ott Art, Venice

http://www.frontiersreimagined.org/

DAK’ART Biennale opens May 9th, 2014 in Dakar, Senegal

7 May

dak'art 2014 logo

 

The International Exhibition of African and African diaspora artists is the main event of the Biennale. The selection is entrusted to the curators of Dak’art 2014: Elise Atangana for selecting the diaspora, Abdelkader Damani for North Africa and Smooth Ugochukwu Nzewi for sub-Saharan Africa. The selection is the combined result of artists invited by the curators, eight for each curator, and artists selected on the basis of portfolios provided by the artists or their representatives.

At this international exhibition are added four other events: an exhibition of guest artists dedicated to cultural diversity, the exhibition of African sculpture, Tributes exhibitions and Dak’Art into the Campus.

“Producing the common”

” All over the world biennial exhibitions multiply with the aim of creating a global image. Some might see it as a clear manifestation of globalization, a most exasperated expression, and a repetition of contemporary art exhibitions in a never-ending quest for novelty. For others, including us, the multitude of art biennials is an attempt to find “globality” and a common desire to produce a feeling of a singular world (Tout-Monde) in each place, a term coined by Édouard Glissant. What Glissant calls the “Whole-World,” is “our universe that is ever changing yet remains the same, and the vision that we have of it.” 
“Producing the common” is our central theme for Dak’Art 2014. With this theme, we seek to link politics and aesthetics in a vigorous and engaged way. Is the encounter of works of art in a specific place, the art exhibition, not an attempt to instantly produce the public space which people seek through movement and protests?
Most contemporary artists see politics as the prism through which they receive and interpret existential reality. They engage reality in their works and consequently involve their work in reality. Aesthetics is shaped by a wealth of forms and approaches used by artists to make their work legible. Thus, if politics is a way of communicating in the public space, is art therefore the base?
Art, more than any other domain, creates a chain of relations between men and women, but also the interplay between humanity, nature and the Universe. Artists’ creations must possess the vital force in order to command the attention of audiences. Art should be able to take into account common aspirations, fears, hopes and daily struggles with the utmost sincerity. That is why we think of the exhibition as the “distribution of the sensible,” to draw from Jacques Rancière. It is why we share his point of view of linking politics to art and aesthetics.
Our framework, “to produce the common”, is a conscious act of engaging what is collectively shared, and to take into account what affects everyone, the “Whole-World”. For Dak’Art 2014, we are interested in new modes of address used by contemporary artists (from Africa and elsewhere) in thinking critically about art and the artistic process as a public vocation, and as part of the whole. 
A timetable for video screening and cinema, as well as interventions in public spaces, completes this program for Dak’Art 2014, anchored in both reality and the imaginary. We hope this ensemble will provide a space and time to think about art, politics, and affirm that being together is the only horizon for human creation. “

By the curators: Elise Atangana, Abdelkader Damani, Smooth Ugochukwu Nzewi.

Venue: Village of the Biennale, Route de Rufisque.

Don’t miss the work of Morton Fine Art’s VICTOR EKPUK on view at DAK’ART 2014.  For available work by this internationally celebrated artist, please visit http://www.mortonfineart.com.

Victor Ekpuk, Soliloquy Series 5, 15"x12", collage, ink & tempera on handmade paper

Victor Ekpuk, Soliloquy Series 5, 15″x12″, collage, ink & tempera on handmade paper

VICTOR EKPUK’s “State of Beings (Totem)” at Dak’Art 2014

29 Apr

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State of Beings (Totem) : installation, 220 x510x452x4 cm, acrylic vinyl and metal on wood panel and vinyl mat, 2013, Courtesy of the artist and Fondation Jean-Paul Blachère, Apt, France.

State of Beings is a mixed media installation that combines painting and sculpture in equal measure. The sculptural portion of the work stands upright against the wall whereas the painting is primarily on the floor. The two connect through the continuous lines of Nsibidi, an ancient graphic system that is autochthonous to south-eastern Nigeria and the Ejagham area of northern Cameroon. The swirling script-like patterns of State of Beings are also based on Ekpuk’s own invented signs. The fluidity of the symbols creates continuity in the installation, merging the wall into the ground seamlessly. Conceptually, the installation is a totemic portrayal of the male-female binary as composite of the human condition. The two figures physically face each other. Their emotional and psychic connection is evident in the thick red line that runs across the work, from the head of the male figure to the head of the female.

Victor Ekpuk was born in Nigeria in 1964. In 1989 Victor received his Bachelor of Fine Art degree (BFA), Obafemi Awowolo University, Ile-Ife, Nigeria, where he first explored the aesthetic philosophies in indigenous African art forms like Nsibidi, and Uli. Their economy of lines and encoded meanings led him to further explore drawing as writing, and to the invention of his own glyphs. In addition to operating a painting studio in Lagos, he was also a prominent editorial illustrator/political cartoonist for Nigerian newspapers before moving to the United States in 1999. He currently lives and works in Washington DC. His artworks are in private and public collections such as Smithsonian Institution National Museum of African Art, Newark Museum, The World Bank, University of Maryland University College, Hood Museum, United States Art in Embassies Art Collection, Fidelity Investment Art Collection. Victor’s work have been featured in such venues as Krannert Art Museum, Champaign, Illinois, USA, Fowler Museum, Los Angeles, USA. Museum of Art and Design (MAD), New York City, USA. Newark Museum, New Jersey, USA. The World Bank, Washington DC, USA. Smithsonian Institution, National Museum of African Art, Washington DC, USA. New Museum of Contemporary Art, New York City, USA. Johannesburg Biennial, South Africa.

View available artwork by visiting http://www.mortonfineart.com

The Hood Museum acquires VICTOR EKPUK’s triptych for permanent collection

18 Feb

The Hood Museum acquires VICTOR EKPUK’s  triptych Three Wise Men for permanent collection

VICTOR EKPUK, Three Wise Men (Triptych), 1996, acrylic on panel, 48"x20" each

VICTOR EKPUK, Three Wise Men (Triptych), 1996, acrylic on panel, 48″x20″ each

 

Congratulations to Nigerian born artist VICTOR EKPUK for acquisition of his monumental painting, Three Wise Men, for the permanent collection of The Hood Museum, Darmouth College, Hanover, NH.  Three Wise Men is an acrylic on panel triptych which dates from 1996. It is an exquisite masterwork  incorporating the artist’s early integration of nsbidi glyphs and contemporary symbolism.

To view available work by VICTOR EKPUK including several rare older pieces, please visit http://www.mortonfineart.com