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Adji Dieye

Photographer

Adji Dieye is an ItaloSenegalese photographer born in Milan in 1991. She graduated in New Technologies for Art at the Academy of Fine Arts of Brera in Milan. Over the past years she has been traveling between Milan and Dakar, focusing her research on the influence of advertisement in the African visual culture. Her work explores different facets of West African societies; the influence of advertising in the construction of a national identity and the syncretic spirituality that remains central to African communities.

Adji Dieye’s artistic practice pushes the boundaries of photography in an attempt to investigate the archetypes that constitute African visual cultures. In her research, the continent is never considered an end in itself; instead, it represents a bridge towards further investigations into broader social and geopolitical realities.

Adji Dieye is an ItaloSenegalese photographer born in Milan in 1991. She graduated in New Technologies for Art at the Academy of Fine Arts of Brera in Milan. Over the past years she has been traveling between Milan and Dakar, focusing her research on the influence of advertisement in the African visual culture. Her work explores different facets of West African societies; the influence of advertising in the construction of a national identity and the syncretic spirituality that remains central to African communities.

Adji Dieye’s artistic practice pushes the boundaries of photography in an attempt to investigate the archetypes that constitute African visual cultures. In her research, the continent is never considered an end in itself; instead, it represents a bridge towards further investigations into broader social and geopolitical realities.

Adji Dieye

Red fever - Sporcarsi le mani per fare un lavoro pulito

Sporcarsi le mani per fare un lavoro pulito

Black History Month Florence 2020

An exhibition that examines the implementation of social obligations towards dirty work, the shortcomings of cultural assimilation, the silencing of histories and the politics of respectability.

The artists in the exhibition each draw upon experiences of a periods of permanence in Italy that pushes them to engage the cities of Rome, Umbertide, Milan and Florence as sites for cultural production with the need to engage history while not falling victim to it.

Activist Pape Diaw, in a 2013 interview spoke of “…sporcarsi le mani per fare un lavoro pulito “, literally getting our hands dirty to do a clean job. This contradiction is at the core of a social context where dirty work is engaged in to maintain a status governed by the politics of respectability and social policing.

The exhibition, curated by Black History Month Florence, as part of the 5th edition of BHMF, in collaboration with Villa Romana (Florence), Civitella Ranieri Foundation (Umbertide) and Galleria Continua (San Gim

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An exhibition that examines the implementation of social obligations towards dirty work, the shortcomings of cultural assimilation, the silencing of histories and the politics of respectability.

The artists in the exhibition each draw upon experiences of a periods of permanence in Italy that pushes them to engage the cities of Rome, Umbertide, Milan and Florence as sites for cultural production with the need to engage history while not falling victim to it.

Activist Pape Diaw, in a 2013 interview spoke of “…sporcarsi le mani per fare un lavoro pulito “, literally getting our hands dirty to do a clean job. This contradiction is at the core of a social context where dirty work is engaged in to maintain a status governed by the politics of respectability and social policing.

The exhibition, curated by Black History Month Florence, as part of the 5th edition of BHMF, in collaboration with Villa Romana (Florence), Civitella Ranieri Foundation (Umbertide) and Galleria Continua (San Gimignano), presents the work of 6 international artists who have used the Italian context as a place of artistic production. A series of transversal works leads to a reworking of stereotyped notions of Made in Italy that tend to exclude Afro-descendents, revealing colonial attitudes and inviting and breaking preconceptions.

An insistence on personal narratives as an override to the flattened projections of Blackness, the construction of bridges between a colonial past and a neo-colonial contemporary reality and the ethereality of monumentality all infuse these works with a meditation on the past as a marker of what’s to come.

Together they form a harmonic melody that is discordant with the prescribed, centralized, consumed narrative but finds just enough alignment to relay its power to enrich the age-old tune

Sporcarsi le mani per fare un lavoro pulito

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