Born into a working class Afrikaans family during the height of Apartheid, Kendell Geers quickly found himself fighting a Crime Against Humanity on the front lines of activism and protest. Running away from the military regime and a six year prison sentence, he escaped to London in 1988 as a political refugee. In 1989 he moved on to New York where he found employ as Richard Prince’s full time assistant. Following the release of Nelson Mandela, Geers returned to South Africa in 1990 to help build the new democracy.

From his strong experiences as a revolutionary, he developed a psycho-social-political practice that held ethics and aesthetics to be opposite sides of the very same coin, spinning upon the tables of history. In his hands, the discourse of art history is interrogated, languages of power and ideological codes subverted, expectations smashed and belief systems transformed into aesthetic codes. The raw energy of a Punk attitude is blended with the visceral visionary philosophy of poets like Rimbaud, Blake and Burroughs in an uncanny cocktail of unexpected contrasts.

A European by descent, an African by birth, Kendell Geers work embodies the contradictions of his identity, being both Animist and Mystic, Shaman and Alchemist, Punk and Poet . The warp of popular culture is woven into the weft of poetry, painting, literature and ritual. He uses experience to colour perception, spiritualising matter and materialising spirit, mocking tradition like an iconoclast whilst celebrating history like a Medieval Monk.

Believing that art is as political as it is spiritual, Kendell Geers’ varied practice cannot be simplified, cannot be reduced to cliché or fashion. Working as an artist, musician, designer and writer, his strategies are without compromise because he believes that “Art changes the world – one perception at a time.”

Material, metaphor and the black body are the tools that Mohau Modisakeng uses to explore the influence of South Africa’s violent history that has been ignored in today’s society, on how we understand our cultural, political, and social roles as human beings in post-colonial Africa and in particular post-apartheid South Africa.
Represented through film, large-scale photographic prints, installations and performances, his “work doesn’t start off with an attempt to portray violence but it becomes mesmerising because although we might recognise history as our past, the body is indifferent to social changes, so it remembers.”

Born in Soweto, an epicentre of black urbanity and cosmopolitan culture, the multi-award winning Mohau Modisakeng is a product of Cape Town’s Michaelis School of Fine Art. Mentored by Jane Alexander and predominantly working and training in sculpture, he completed his undergraduate degree in 2009 then completed his Masters degree at the same institution. He was awarded the SASOL New Signatures Award for 2011 and has exhibited at Armory Show, New York (2016); Saatchi Gallery, London (2012); Dak’Art Biennale, Dakar (2012); Focus 11 and Basel (2011). In 2013 Modisakeng produced an ambitious new video work in association with Samsung as a special project for the 2013 FNB Joburg Art Fair. His work is included in public collections such as the Johannesburg Art Gallery, IZIKO South African National Gallery, Cape Town and SAATCHI Gallery, London as well as significant private collections such as Zeitz MOCAA. He currently lives and works between Johannesburg and Cape Town.

Born in 1982 in London, UK
Lives and works in Amsterdam, The Netherlands

Esiri Erheriene-Essi is predominately a painter of mid to large-scale paintings concerned with figuration, history and society. She is captivated by history – in particular, images, objects, and documents which we can return to, in order to examine both individual and shared memories and histories. A large part of her practice entails collecting and creating an archive, which could potentially become incorporated into her work. Archives are important to the artist as they create links and orders that she can question and play with – she searches for the discrepancies, the silences, in order to, through painting, create interruptions and assaults on the canonical historical narrative. With hindsight, bias and curiosity, she takes these discordances and brings them up to the surface. Erheriene-Essi continuously re-edits the narratives with the hope of robbing history of some of its tyrannical power by creating new scenarios. Or rather, she is incessantly attempting to imagine more humane and liberating narratives than what has gone before. In the process she perhaps slightly changes our readings of history and thereby shows how we write the present.

In her work, Erheriene-Essi makes many references to popular culture, because popular culture is profoundly mythic and loaded. The canvases she makes are a theatre of popular desires and fantasies, where we all can discover and play with the process of identification. These ‘theatrical scenes’ show the imagined as well as the underrepresented, not only to the viewer but also to the artist herself. The paintings ‘play’ in their own way – they are telling a story, even though the scenes have no beginning, middle or end – they are cut off mid flow, out of context, are frozen, silent and still. Yet they have ‘sound’ as if they are performing and want to be heard. The audience is continuously invited to watch as well as to try and decipher the haphazard plot in which characters are encased in. The good thing about performing on canvas is that anything is possible – and that is what intrigues Erheriene-Essi the most.

esirierheriene-essi.com

Suriname-born Dutch artist Remy Jungerman (1959) lives and works in Amsterdam. He attended the Academy for Higher Arts and Cultural Studies in Paramaribo, Suriname, before moving to Amsterdam where he studied at the Gerrit Rietveld Academy.

In his work, Jungerman explores the intersection of pattern and symbol in Surinamese Maroon culture, the larger African Diaspora, and 20th Century “Modernism.” In bringing seemingly disparate visual languages into conversation, Jungerman’s work challenges the established art historical canon. As art and culture critic Greg Tate has remarked “Jungerman’s work leaps boldly and adroitly into the epistemological gap between culturally confident Maroon self-knowledge and the Dutch learning curve around all things Jungerman, Afropean and Eurocentric.”

Born and raised in Suriname, he is a descendant, on his mother side, of the Surinamese Maroons who escaped enslavement on Dutch plantations to establish self-governed communities in the Surinamese rain forest. Within their rich culture, many West-African influences are preserved including the prominent use of abstract geometrical patterns. Placing fragments of Maroon textiles, as well other materials found in the African diaspora such as the kaolin clay used in many African religious traditions or the nails featured in West African Nkisi Nkondi power sculpture, in direct contact with materials and imagery drawn from more “established” art traditions, Jungerman presents a peripheral vision that can enrich and inform our perspective on art history.