The first sentences of Johan Huizinga’s Homo Ludens: A Study of the Play-Element in Culture (1944) read: “A happier age than ours once made bold to call our species by the name of Homo Sapiens. In the course of time we have come to realize that we are not so reasonable after all.”(1) Actually, the sentence goes on but I cheated and decided to end here for dramatic purposes. Cheating is the doppelgänger of fair play anyway. For instance: in Brazil, a president democratically elected with 54 percent of the popular vote, who doesn’t face any criminal charges, gets impeached by the Congress and Senate, two thirds of whose members do. In the municipal elections of São Paulo, a highly botoxed but completely unknown face in the political sphere, aligned with the former center-right, now super-conservative Social Democrat Party, wins over 53 percent of votes in the largest city of Latin America. The rules of the game are distorted while the game is still in course: high-definition broadcasting gets in the way of the human body, politics get in the way of politicians, democracy gets in the way of liberal capitalism.

At this unstable time, when culture and all its players are marked by uncertainties, Ricardo Sardenberg curates “Homo Ludens” at Galeria Luisa Strina. Puzzling, I thought: to propose the ludic as a tool to activate a show today can be either very bold (there is no cheating in ludic) or just academic (a theoretical exercise around a certain idea). As I take the first turn into the exhibition space, I read these verses onto Leonilson’s painting of c. 1990, which is also its title: “These dangerous games are not war; they are not in the sea or outer space, but behind sunglasses and a pair of jeans”. This is going to be serious, I think again.                 

It’s serious with all the joy and grace that all serious things bear. The title of the show is borrowed from Huizinga’s study as an inspirational motif for a poem. The “not so reasonable after all” line gave the curator a Surrealist licence to “write”—as he says – the exhibition. But contrary to Surrealist and Dada’s “cheating” the rules of poetry writing by drawing aleatory words out of a hat, the show’s form (exhibition design) and metric (artworks) were carefully conceived in order to seduce us into its playfulness. The unfinished character of the architectural design—with its plywood and apparent stucco panels—locates the show in between the yet to be completed in time for the opening and “you’re too late, the game is about to end.” The ball is in the air. It is up to the viewer to catch it; or not, but still claim the score.

It’s all in there: the universe of childhood, the capitalist means of production, war, illusionism, fantasy, art history, death. Rivane Neuenschwander’s (no) Fantasy I (2016) shows us an embroidered blanket with a child’s drawing of the floor plan of a house, which covers something on the ground we can’t see. Equipped with a child’s innocent and instinctual wisdom, the floor plan displays all the rooms and corridors of a deeply intimate space, of the unconscious place, for it presupposes no entry, only exits. In another floor piece, Renata Lucas “hides” a New York Times article within typically Brazilian terracotta floor tiles. The article makes a direct connection between the businessmen and politicians mentioned in the Panama Papers and the art world. Tectonics of Evasion (2016) discloses the subtle sedimentation of layers of political and economic corruption that structure social and private life. Jorge Macchi’s Dopplegänger 2 (2004-5) links two crime news from the Crónica paper in Buenos Aires, rendering a cartography of violence in cut vinyl on the wall. One depicts a political assassination, the other, a house invasion and a missing body. Both crimes have in common an identical sentence and number of words, which duplicates formally two realities with completely different content. Staring at Dopplegänger one is able to see that language has its own illusionistic abilities. And finally, in the last room, there is Thiago Carneiro da Cunha’s small and profound allegory of death as a vulnerable beggar of life in his painting The Hour (2014)…

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This instant of timelessness suggested in the exhibition is precisely the time of play. The viewer is not observing the unfolding of a linear narrative given by the works’ display. The connections triggered by the artworks follow a centripetal force of the one and the many at the same time. The viewer travels through the exhibition in a state of fluctuating attention, or—in psychoanalytical terms—in a state of open attention with no specific focus, which allows one to capture elements that not only form a coherent thought but also a disconnected and chaotic disordering. The pieces in the show waive their autonomy as artworks in order to jointly take part in this ludic proposition.

Death enters the exhibition as an element of play rather than a means of conclusion, temporarily easing chaos, disorder, as well as reason. Taking a deep breath in, we are reminded that contrary to living things, to which birth, life, and death are endured as natural processes, to humans death is intelligible. Bearing the knowledge that we can’t cheat death, life becomes a continuous exercise of making sense of life, as Simone de Beauvoir notes in her Ethics of Ambiguity. Perhaps Homo Sapiens tries to cheat death by claiming immortality (there is no religion in the show). Homo Ludens doesn’t.

1. Johan Huizinga, Homo Ludens: a study of the play-element in culture (London: Routledge & Kegan Paul, 1949), xiv.

2. In the Brazilian edition: Simone de Beauvoir, Por uma moral da ambiguidade. Trad. Marcelo Jacques de Moraes (Rio de Janeiro: Editora Novas Fronteiras, 2005), 13-15.

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Galeria Luisa Strina, São Paulo

August 31–November 5, 2016