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  • Abril, 01. 2014

    Inhotim press room


    brumadinhoeducacionhistory

    Leitura: 2 min

    Realized utopia

    Realized utopia

    Inhotim was created in an intuitive way; it was not the outcome of intentional, systematic planning. With the passage of time, I began to perceive that what we were putting together went beyond the nature of individual ownership. The overall set consisting of the botanical collection coupled with the art collection had a cultural value that should be an asset available to everyone.

    Inhotim has taken on real outlines of the new model of life, which foreshadows post-contemporary life. The contact with culture, with nature, with artistic manifestations and with beauty arouses people’s curiosity and stimulates them to learn how to become better in the present and future. Inhotim is a paradigm in the world, there is nothing else like it.

    But if all of this sounds like an utopia, I heard art critic Hans Ulrich Obrist say, when he was at Inhotim: ‘This is a realized utopia’.”

    Want to know a little more about the philosophy of the founder of Inhotim? So watch the lecture Bernardo Paz made at the Oasis Summit, in Los Angeles/USA.

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    Março, 26. 2014

    Inhotim press room


    brumadinhocommunityhistory

    Leitura: 3 min

    Where does the name Inhotim come from?

    Where does the name Inhotim come from?

    No one knows for sure where the name Inhotim comes from, but its origin generates a lot of curiosity among park visitors and employees. One of the best known theories relates the word to an English miner, “Sir Timothy”, who would have lived in the area where the Institute is today. The word “Sir”, translated into Portuguese as “Senhor”, was often pronounced simply as “Nho”. Thus, “Sir Timothy” would have become “Nho Tim”.

    Another story, evidenced by a notice served on May 26, 1865, registers the existence of a place called “nhotim”, where João Rodrigues Ribeiro, son of Joaquim Rodrigues Ribeiro lived. In one of the receipts attached to the old document, there is a signature in which the location is spelled as “Nhoquim”.

    The name “Joaquim” also appears in the story told by Dona Elsa, who lives in the Brumadinho region. She offers a variation of the version that involves the English miner, “What I remember people saying is that there was a landowner who was named Joaquim, I think, and his nickname was Tim. So, he was “Senhor Tim”, and became NHÔ TIM. In the old times, we didn’t say “senhor”, we used to say “nhô”. And that’s where the name Inhotim came from”.

    There is also a story of the journey made by English engineer James Wells throughout Brazil between 1868 and 1886. At some point, he recalls a conversation he had with an African-Brazilian worker on a road near Brumadinho. Local mode of speech indicates that the word Inhotim may be a variation of the expression used by slaves to say yes, sir (in Portuguese: sim, senhor): “N’hor sim”. The existence of six former-slave communities in the municipality of Brumadinho, four of which are acknowledged by the Palmares formation, reinforces this hypothesis.

    These are some of the possible explanations for the Institute’s name, collected by the Inhotim Center of Memory and Heritage (CIMP) . CIMP was created back in 2008 to rescue the region’s stories and traditions and is one of the projects carried out by the Institute with neighboring communities.

    Have you ever heard a different story about the origin of the name Inhotim? Share it with us!

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    Março, 23. 2014

    Inhotim press room


    history

    Leitura: 3 min

    Macaúba Palm and its fruit

    Macaúba Palm and its fruit

    Inhotim is known for gathering one of the largest palm tree collections in the world, currently with over 700 species from several different places. Among these species is the macaúba palm (Acrocomia aculeata). The species is native to Brazil and its history at the park is quite interesting. In 2012, about 80 specimens were incorporated into the botanical garden by way of a major rescuing action carried out at a mining area near the Institute. Even though the cutting down of these specimens was environmentally authorized, they were saved and incorporated into the Institute’s landscape project.

    Also known as bocaiúva palm or coyol palm, the macaúba palm is found practically everywhere in Brazil and pretty much everything in the plant can be used. The pulp from its fruit is used to produce flour. Rich in vitamin A and beta-carotene, it can be used in juices, ice-cream, cake, bread and sweets. The leaves can be used to make fishing nets and lines. The wood, on the other hand, is used in houses and other constructions. In addition, soap, margarine and cosmetics are made with the oil extracted from the macaúba seed.

    A imponente da palmeira macaúba. Foto: Rossana Magri

    The imponent Macaúba Palm. Photo: Rossana Magri

    Brazil currently conducts studies with macaúba focused on the production of biodiesel, a fuel made from vegetable oils. As they realize the potential of this species, scientists have been more and more enthusiastic about the results obtained in these studies. By the end of 2014 Inhotim will begin studies on the spreading of this palm tree, as seed dormancy breaking outside its natural environment is rare and little known.

    Do you want to learn a bit more about Inhotim Botanical Garden and about the macaúba palm?  Then click here and watch the video.

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    Janeiro, 29. 2014

    Janine Ribeiro, Renato 

    Membro do Conselho Consultivo do Inhotim


    arthistory

    Leitura: 9 min

    Seduction experience

    Seduction experience

    A life acquires meaning largely thanks to the revelations it is made up of. Birth is probably the first epiphany we have – at least until we know more about intrauterine life, which must be quite rich. Being born is a difficult experience, most certainly a painful one, especially because we lose a warm, wet, protected environment and enter a wide world, which will take long to be perceived as a good one. Often this world will never even be a good one, it won’t even make sense, we will often never find its rhythm.  But then, after all this, we keep on having revelations.  One of the most celebrated advertisement pieces in our culture – considering that Brazil has top-notch admen – is the one that features a girl’s first brassiere, the one “she will never forget”: The boy’s face lights up, between fascination and shock, as he sees a woman wearing nothing but a bra for the first time. A revelation of the sexual nature of female beauty, which might or might not be precocious.  Eroticism appears disrupting, surprising, dazzling, and, as everything that dazzles and overshadows us, it forever changes the way we look at things.    

    Every big revelation is like that.  It removes the veil that covers the world, it reveals, thus showing the truth, showing what is behind the veil, that which was believed to be hidden.   Its first effect is to catch the eyes’ attention with such power that nothing else is left.  For a few moments, which might seem too long, the sight is so overwhelmed that objects disappear, and what actually takes their place? Light?  New objects? The chance of living life differently?

    I live in a city that owes its name for having been founded in the day we celebrate a man going blind.  Its patron saint, Saul of Tarsus lost his sight during a visit to Damascus.  Before that, we relentlessly persecuted Christians.  Suddenly, in the middle of a road, far from everything that resembled an urban space, which protects and safeguards, he is blinded by a light and a voice interrogates him.  This is a well-known episode and I will not tell it again.  The revelation of Christ to his persecutor obfuscates Saul. He recovers and is converted.  Every major revelation is only valuable when it results in a conversion.  Nothing will be as it was before. The persecutor becomes a preacher. Saul becomes Paul. He loses the heathen and opens up to the pagan.  Saint Paul no longer has anything to do with Tarsus.  He leaves the local behind and becomes global.  He was probably the first greatest globalizer of religion.  Christianity – which could have been nothing but a sect of Judaism, or even merely a change in Judaism – leaves the Holy Land and goes to the world.   It no longer will be a religion of a single people, but rather a religion that touches the whole of mankind.  So that was the most celebrated conversion of all, followed by the most celebrated epiphany of all.

    Inhotim is a revelation.  I don´t know anyone who has visited the art center and hasn’t left – the word they usually use is one of these – mesmerized, impressed.  I had the privilege to be introduced to Inhotim by Cláudio de Moura Castro. He brought a catalog whose every image caused these impressions – strong marks that get stuck to your soul and, many times, to your body, inerasable images.  They stay. That is how I was seduced by images, before even visiting the place that especially celebrates images, for this is what art is: images.  I mentioned I was “seduced”, and this is the correct word to use – for being seduced means to be deviated from the right path.  But what is correct when it comes to art, to creation?  Generally, that which is less good is correct.  That which will generate a future generally begins because it is wrong.  The artworks at Inhotim, whether those which fit the usual concept of bi-dimensional image or those which open more dimensions, including the sound dimension, disrupt commonsense, with orthodoxy, that is, with an opinion said to be the correct one.  They deviate and deviate those who face them.  This invitation to the crooked, to the different, is one of the most important contributions contemporary art offers to those who experience it (and that is precisely why there are no spectators at Inhotim, who would keep a somehow quiet distance from objects, a distance between the subject and the object, which does not modify the subject). Inhotim is not made for the Bourbons, who recovered power in France in 1814, after having been exiled for a quarter of a century and who “neither had forgotten nor learned anything”.  It is a life experience with which you learn a lot and, undoubtedly, one which makes you forget a lot as well – for there might not be learning without oblivion, which Nietzsche believed to be extremely active, extremely needed for creation. This is the culture which is worthwhile:  That which modifies those who experience it.

     I remember Freud, in an article written in 1916, in which he deplored the Great War that was in progress, nostalgically recalling the day immediately preceding that period, when the educated man would travel to Europe as if each country, each culture, were a different room in a great museum.  Nothing better defines the concept of what Inhotim is.  The Contemporary Art Center is not a museum whose sole purpose is for people to enjoyably appreciate diverse objects that not question them. It is a series of questions, almost a questionnaire for each one of us, challenging us, offering pleasure – no doubt – but also raising one doubt after another.  And, thus, we have revelations that are different from those which have inspired the apostle, for they don´t bring certainties, they don´t offer a new faith, an orthodoxy that supplants previous ones, instead, they raise questions, issues.  It is no coincidence that Inhotim changes the minds of those who got used to just enjoy artworks, removing them from possibly blasé world of the connoisseur, while it fascinates young people, those whose looks are virgin.

    I end with a truthful anecdote. Once, the two greatest French philosophers of the second half of the 20th century met. It was around 1970. Foucault said to Deleuze,  “One day, the century will be Deleuzianized”.  He meant that the traditional thinking, referring to Aristotle, Descartes and Kant, would not suffice for what was starting to happen among the younger minds.  Well, that is what we have needed at least since the time immediately after May 1968. The world changes rapidly and we are barely able to understand, much less theorize, what is appears right before our eyes.  Inhotim is part of this new world.  We may lack theories about it, but we see it.  And that is certainly why youngsters find so much pleasure here. 

    *Renato Janine Ribeiro is a professor of Ethics and Political Philosophy at Universidade de São Paula and a member of the Advisory Council at Inhotim. He has also taken part in the Friends of Inhotim Program since 2011.

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    Dezembro, 17. 2013

    Inhotim press room


    brumadinhocommunityhistory

    Leitura: 2 min

    The right place

    The right place

    Today Brumadinho has its 75th anniversary and has become one of the Brazilian cities that are most talked about in the national and international press. In addition to hosting Inhotim, which has brought the city the title of one of the great tourism destinations in Brazil, the city has a rich cultural and natural heritage.

    The population of about 35 thousand inhabitants is made up of generous, welcoming people. The religious and cultural tradition of the quilombola (former slaves) communities are experienced with the energy of those who are proud of their African roots in their daily lives. The musical vocation of the city shows its rhythms in the instruments of its century old bands and in the voices of the several choirs that gather together children, teenagers and adults.

    Nature has also been very generous with the town. Two important world biomes, the Atlantic Rainforest and the cerrado, or Brazilian Savanna, meet at the ocean of mountains in the Brumadinho territory.  During most of the year the mountains and the city are covered in fog and the days start off with a fresh, light air.

    So, where else could Inhotim be located? Nowhere else in the world. That is why we are proud of being a part of this history.

    This is a homage of Instituto Inhotim to the 75th anniversary of Brumadinho.

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