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Grisha BruskinAdam Kadmon ("Vision"), Kabbalistic Jewish Russian sculpture signed & inscribed1992
1992
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About the Item
Grisha Bruskin
Adam Kadmon (Vision), Signed and signed dedicated to art historian and collector Jacob Baal Teshuva), 1992
Steel Sculpture
(Signed, Dated & Dedicated)
6 × 6 × 3 inches
Edition AP (a unique inscribed proof, aside from the regular edition of 300)
Hand-signed by artist, Incised signature along with personal dedication "To Jacob/Very Friendly/Grisha Bruskin 12/5/1992".
Grisha Bruskin was chosen in 2017 to represent Russia at the Venice Biennale. This early work, "Adam Kadmon" referring to the essential soul, (also called Vision) is a theme that the artist has reprised decades later - a marvelous example of Bruskin's Kabbalistic- inspired art works. This work is especially valuable as it was acquired from the collection of renowned art historians and collectors Jacob and Aviva Baal Teshuva, bearing a personal dedication inscribed on the base of the art work. (See photographs).
In Russia, Bruskin had been accused of creating “subversive” Soviet art and “Jewish propaganda". But he's said, “We have no prejudice here. Even Russians can feel something for art. Some Russians understand the Jewish paintings and some stupid Jewish people do not. It depends upon the person.” Below is an excerpt from a 1988 New York Times profile on Bruskin:
“It is my intention to create two lines of mythology based on the mentality of socialism and Judaism,” he solemnly declares, while acknowledging the “difficulty of looking at Soviet art with Western criteria.” Bruskin’s paintings of Jewish characters are equally perplexing to some Soviets, though their meaning is not as evident because he has invented his own symbols. “In Egyptian or Assyrian art, there were symbolic equivalents of beliefs, but not in Judaism,” he says. “I was interested in creating them not at a secular level but at an artistic level.” In his Jewish-themed works, gnome-like characters may appear upside-down, carrying an angel, a menorah or a strange beast. Snippets of Hebrew text on the background call attention to the importance of the written word to Judaism. “The authority of the text is total in the Torah,” he says. “It is necessary to know how to read, but the Hebrew text in the paintings is only fragmentary. That leaves the meaning open and equivocal. “Some people have wondered if this is serious or a joke. I don’t want to dot all the I’s or cross all the T’s. Nobody will know what it means, but everybody asks.”
- Creator:Grisha Bruskin (1945, Russian)
- Creation Year:1992
- Dimensions:Height: 6 in (15.24 cm)Width: 6 in (15.24 cm)Depth: 3 in (7.62 cm)
- Medium:
- Movement & Style:
- Period:
- Condition:Very good vintage condition with natural oxidation to the metal.
- Gallery Location:New York, NY
- Reference Number:1stDibs: LU1745215075862
Grisha Bruskin
Born in 1945, the Russian artist Grisha Bruskin graduated from the Art Department at the Moscow Textile Institute in 1968. As a member of the Soviet Artists' Union, he staged a number of controversial exhibitions, most of which were closed down by the Soviet authorities. Bruskin immigrated to his current home, New York City, in 1989. Refusing to adhere to the government-sanctioned style of Socialist Realism, Bruskin became a major figure in the Soviet Non-Conformist Art movement, dedicating himself to the research and presentation of his Jewish heritage and its associated mythologies, mysticism, and sacred texts. Bruskin's work juxtaposes this powerful visual vocabulary of Judaic imagery and text with symbolic remnants of the now dissolved Soviet Union. In Alefbet (1984) and Alefbet-Lexicon (1987), his most reknown painting series, Bruskin combines Hasidic text, figures in religious uniform and a slew of Jewish mystical symbols to produce an image system. Bruskin's prints continue this exploration of the conflict between religious and political mythology, investigating the point of intersection between two prescribed notions of social identity as manifested through tradition, image and text. A prolific writer as well as visual artist, Bruskin's work is included in many permanent public collections, such as The Art Institute of Chicago, Illinois; The Museum of Modern Art, New York, NY; Jewish Museum, New York, NY; Kunsthalle Emden, Germany; State Pushkin Museum of Fine Arts, Moscow, Russia; State Russian Museum, St. Petersburg, Russia, and Museo Galeria de Arte, Caracas, Venezuela.
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Nickel silver on monel metal
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Provenance
Marlborough-Gerson Gallery, New York
Acquired from the above by the previous owner, 1969
thence by descent
Christie's New York: Monday, June 30, 2008 [Lot 00199]
Acquired from the above Christie's sale
About Seymour Lipton:
Born in New York City in 1903, Seymour Lipton (1903-1986) grew up in a Bronx tenement at a time when much of the borough was still farmland. These rural surroundings enabled Lipton to explore the botanical and animal forms that would later become sources for his work. Lipton’s interest in the dialogue between artistic creation and natural phenomena was nurtured by a supportive family and cultivated through numerous visits to New York’s Museum of Natural History as well as its many botanical gardens and its zoos. In the early 1920s, with the encouragement of his family, Lipton studied electrical engineering at Brooklyn Polytechnic Institute and pursued a liberal arts education at City College. Ultimately, like fellow sculptor Herbert Ferber, Lipton became a dentist, receiving his degree from Columbia University in 1927. In the late 1920s, he began to explore sculpture, creating clay portraits of family members and friends.
In addition to providing him with financial security, dentistry gave Lipton a foundation in working with metal, a material he would later use in his artwork. In the early 1930s, though, Lipton’s primary sculptural medium was wood. Lipton led a comfortable life, but he was also aware of the economic and psychological devastation the Depression had caused New York. In response, he generally worked using direct carving techniques—a form of sculpting where the artist “finds” the sculpture within the wood in the process of carving it and without the use of models and maquettes. The immediacy of this practice enabled Lipton to create a rich, emotional and visual language with which to articulate the desperation of the downtrodden and the unwavering strength of the disenfranchised. In 1935, he exhibited one such early sculpture at the John Reed Club Gallery in New York, and three years later, ACA Gallery mounted Lipton’s first solo show, which featured these social-realist-inspired wooden works. In 1940, this largely self-taught artist began teaching sculpture at the New School for Social Research, a position he held until 1965.
In the 1940s, Lipton began to devote an increasing amount of time to his art, deviating from wood and working with brass, lead, and bronze. Choosing these metals for their visual simplicity, which he believed exemplified the universal heroism of the “everyman,” Lipton could also now explore various forms of abstraction. Lipton’s turn towards increasing abstraction in the 1940s allowed him to fully develop his metaphorical style, which in turn gave him a stronger lexicon for representing the horrors of World War II and questioning the ambiguities of human experience. He began his metal work with cast bronze sculptures, but, in 1946, he started welding sheet metal and lead. Lipton preferred welding because, as direct carving did with wood, this approach allowed “a more direct contact with the metal.”[ii] From this, Lipton developed the technique he would use for the remainder of his career: “He cut sheet metal, manipulated it to the desired shapes, then joined, soldered, or welded the pieces together. Next, he brazed a metal coating to the outside to produce a uniform texture.”[iii]
In 1950, Lipton arrived at his mature style of brazing on Monel metal. He also began to draw extensively, exploring the automatism that abstract expressionist painters were boasting at the time. Like contemporaries such as Jackson Pollock, Lipton was strongly influenced by Carl Jung’s work on the unconscious mind and the regenerative forces of nature. He translated these two-dimensional drawings into three-dimensional maquettes that enabled him to revise his ideas before creating the final sculpture.The forms that Lipton produced during this period were often zoomorphic, exemplifying the tension between the souls of nature and the automatism of the machine.
In the years following the 1950s, Lipton’s optimism began to rise, and the size of his work grew in proportion. The oxyacetylene torch—invented during the Second World War—allowed him to rework the surfaces of metal sculptures, thus eliminating some of the risks involved with producing large-scale finished works. In 1958, Lipton was awarded a solo exhibition at the Venice Biennale and was thus internationally recognized as part of a small group of highly regarded avant-garde constructivist sculptors. In 1960, he received a prestigious Guggenheim Award, which was followed by several prominent public commissions, including his heroic Archangel, currently residing in Lincoln Center’s David Geffen Hall.
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More about Dimitri Hadzi"
Derived from the figure and mythic narratives, Hadzi’s sculpture references antiquity and classical artifacts – abstracted anatomical forms, columnar and other architectural elements, helmets, weaponry and body armor function as visual metaphors for ancient cultures. “I was interested in mythology, and I was interested in movement,” Hadzi remarked on his years in Rome, “I was attempting through formal methods to exaggerate sexual tension or apprehension. Suddenly I was myself in an atmosphere of freedom.” [1] Powerfully rendered in bronze his sculptures convey raw emotion, brute strength and mass, tempered with a delicate rush of whimsy, vivacity and sensuality.
Born in New York City on March 21, 1921, Hadzi graduated from Cooper Union in 1950 and received a Fulbright Fellowship in the same year. After studying sculpture in Greece, he moved to Rome under the GI Bill where he lived for twenty-five years. Hadzi returned to the U.S. where he taught at Harvard University for fourteen years. He continued to create sculpture until his death in 2006.
Hadzi is included in the permanent collections of the Museum of Modern Art; the Whitney Museum of American Art; the Museum of Fine Arts, Boston; the Hirshhorn Museum and Sculpture Garden; The Phillips Collection and the Guggenheim Museum. Receiving over twenty sculpture commissions, Hadzi’s work appears in public squares, concert halls, federal and private plazas, and universities throughout the world.
---------------
[1] Elsen, Albert. “On Artistic Freedom: An Interview,” Dimitri Hadzi, (New York: Hudson Hills Press, 1996), 30.
Additional Biography:
Dimitri Hadzi (1921 – 2006) is among the most distinguished modernist sculptors, creator of works in bronze and stone that are powerfully abstract and expressionist in character. His contribution to the international language of sculpture continues to influence and inspire through permanent installations and collections, and exhibitions worldwide.
Born to Greek-American immigrant parents in New York City, he had a talent for drawing at an early age and won a prize for his young ability. But, it wasn't until after serving in the Air-force in the South Pacific during WWII that he turned his sights fully to painting and sculpture, going on to study both at Cooper Union. Eventually, he would become a mainstay of the Cambridge, MA art community. He was a Guggenheim Fellow (1957), the winner of the Venice Biennale Award (1962), and the Rome Prize (1974).
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