Fiercely Human. Cultural Studies about the 40's

Santos Yubero, Martín. Exhibición deportiva en Ciudad Universitaria. Photography b/w, s/f.
Held on 10, 17, 24, 31 May, 07, 14 Jun 2016
The period of autocracy in Spain presents itself as an abominable decade characterised by the triumphant Francoist aesthetic and ideology on all fronts. This series of lectures, in conjunction with the exhibition Campo Cerrado. Spanish Art 1939–1953, debates and calls into question this acknowledgement through the views of six historians and theorists hailing from different fields of study and different generations. The multi-faceted approach to a contradictory and tumultuous time enables the recovery and analysis of silent formations of cultural dissidence, the reality of external and internal exile, popular forms as a space of play and transgression, the notion of sacrifice in painting, and the persisting nostalgia and wounds in literary texts. The title of the series borrows its name from Fiercely Human Angel, Blas de Otero’s book of poems, which, along with Children of Wrath by Dámaso Alonso, characterises this decade as a period of survival and rawness in equal measure.
The series’ full programme will be presented in the coming days.
Organised by
Museo Reina Sofía
Ongoing recognition of credits with the Complutense, Carlos III and Autónoma Universities of Madrid.
Participants
Mari Paz Balibrea is a professor of cultural studies in the Department of Cultures and Languages Birkbeck at the University of London. Her publications include En la tierra baldía. Manuel Vázquez Montalbán y la izquierda española en la postmodernidad (El Viejo Topo, 1999) and Tiempo de exilio. Una mirada crítica a la modernidad española desde el pensamiento republicano en el exilio (Montesinos, 2007). She is the coordinator, co-editor and co-author of the project Líneas de fuga. Hacia otra historiografía del exilio cultural republicano español (Akal, 2017), and is currently co-editing the collective book María Zambrano Amongst the Philosophers: A Reconsideration.
Laurence Bertrand-Dorleac is a professor of art history at the Paris Institute of Political Studies (Sciences Po). She is also the author of publications such as Histoire de l’art. Paris 1940-1944 (Publications de la Sorbonne, 1986), Art of the Defeat. France 1940–1944 (Getty Research Institute, 2008), L'ordre sauvage. Violence, dépense et sacré dans l'art des années 1950-1960 (Gallimard, 2004) and Après la guerre (Gallimard, 2010), among others. Furthermore, she has jointly curated the exhibition L’art en guerre, France 1938-1947 (Musée d’art moderne de la Ville de Paris, 2012 and Guggenheim de Bilbao, 2013) and curated Les désastres de la guerre. 1800-2014 (Louvre-Lens, 2014).
Jordi Gracia is a professor of Spanish literature at the University of Barcelona. His publications include Estado y cultura. El despertar de una conciencia crítica (Anagrama, 1996), La resistencia silenciosa (Anagrama, 2004) and A la intemperie. Exilio y cultura en España (Anagrama, 2010). He is also the author of La vida rescatada de Dionisio Ridruejo (Anagrama, 2008) and co-author, together with Domingo Ródenas, of the literary history Derrota y restitución de la modernidad: 1939-2010 (Crítica, 2011). His latest book is the cultural biography José Ortega y Gasset (Taurus, 2014).
Jo Labanyi is a professor of Spanish literature and culture at New York University. She is a specialist in cultural studies and cultural history in modern Spain, and her recent publications are made up of Spanish Literature (Oxford University Press, 2010) and A Companion to Spanish Cinema (Blackwell, 2015), edited alongside Tatjana Pavlovic. Furthermore, she is co-author of A Cultural History of Modern Spanish Literature and Cinema and the Mediation of Everyday Life in 1940s and 1950s Spain: An Oral History (both books are forthcoming), and she is writing a monographic study on Spanish cinema between the years 1939 and 1953, provisionally entitled Reading Cinema under Dictatorship. She is also the founder and director of the Journal of Spanish Cultural Studies.
Germán Labrador Méndez is a professor of literature and cultural history at the University of Princeton. He has written two books on the study of counterculture movements and activism in 1970s literature, entitled Letras arrebatadas, Poesía y química en la transición española (Devenir, 2009) and Culpables por la literatura. Imaginación política y contracultura en la transición española (1968-1984) [forthcoming]. At the present time he is conducting investigations into the ephemeral productions and forms of political resistance that have recently taken place in Spain, in a project provisionally entitled Luces efímeras. La lógica cultural de la crisis española.
Jesusa Vega is a professor of modern and contemporary art history at the Autonomous University of Madrid. She has been an Honorary Research Fellow at the Department of Iberian & Latin American Studies, School of Arts, Birkbeck, University of London, and held the King Juan Carlos I Chair of Spanish Culture at New York University in 2011. She is currently lead researcher in the project La Historia del Arte en España: devenir, discursos y propuestas. In addition to visual culture from the 18th and 19th centuries, she has also written about the history and methodology of art history, most notably in the publication El descubrimiento del arte español. Cossío, Lafuente, Gaya Nuño (Novatores, 2008), together with Javier Portús, and in the articles “Del pasado al futuro de la Historia del Arte en la Universidad Española” (Ars Longa. Cuadernos de Arte, 2007) and “Points de repère pour l'histoire de l'art en Espagne” (Perspective, 2009).


Más actividades
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On Black Study: Towards a Black Poethics of Contamination
Monday 27, Tuesday 28 and Wednesday 29 of April, 2026 – 16:00 h
The seminar On Black Study: Towards a Black Poethics of Contamination proposes Black Study as a critical and methodological practice that has emerged in and against racial capitalism, colonial modernity and institutional capture. Framed through what the invited researcher and practitioner Ishy Pryce-Parchment terms a Black poethics of contamination, the seminar considers what it might mean to think Blackness (and therefore Black Study) as contagious, diffuse and spreadable matter. To do so, it enacts a constellation of diasporic methodologies and black aesthetic practices that harbor “contamination” -ideas that travel through texts, geographies, bodies and histories- as a method and as a condition.
If Blackness enters Western modernity from the position of the Middle Passage and its afterlives, it also names a condition from which alternative modes of being, knowing and relating are continually forged. From within this errant boundarylessness, Black creative-intellectual practice unfolds as what might be called a history of touches: transmissions, residues and socialities that unsettle the fantasy of pure or self-contained knowledge.
Situated within Black radical aesthetics, Black feminist theory and diasporic poetics, the seminar traces a genealogy of Black Study not as an object of analysis but as methodological propositions that continue to shape contemporary aesthetic and political life. Against mastery as the horizon of study, the group shifts attention from what we know to how we know. It foregrounds creative Black methodological practices—fahima ife’s anindex (via Fred Moten), Katherine McKittrick’s expansive use of the footnote, citation as relational and loving labour, the aesthetics of Black miscellanea, and Christina Sharpe’s practices of annotation—as procedures that disorganise dominant regimes of knowledge. In this sense, Black Study is approached not as a discrete academic field but as a feel for knowing and knowledge: a constellation of insurgent practices—reading, gathering, listening, annotating, refusing, world-making—that operate both within and beyond the university.
The study sessions propose to experiment with form in order to embrace how ‘black people have always used interdisciplinary methodologies to explain, explore, and story the world.’ Through engagements with thinkers and practitioners such as Katherine McKittrick, C.L.R. James, Sylvia Wynter, Christina Sharpe, Fred Moten, Tina Campt, Hilton Als, John Akomfrah, fahima ife and Dionne Brand, we ask: What might it mean to study together, incompletely and without recourse to individuation? How might aesthetic practice function as a poethical intervention in the ongoing work of what Sylvia Wynter calls the practice of doing humanness?

Intergenerationality
Thursday, 9 April 2026 – 5:30pm
This series is organised by equipoMotor, a group of teenagers, young people and older people who have participated in the Museo Reina Sofía’s previous community education projects, and is structured around four themed blocks that pivot on the monstrous.
The third session gazes at film as a place from which to dismantle the idea of one sole history and one sole time. From a decolonial and queer perspective, it explores films which break the straight line of past-present-future, which mix memories, slow progress and leave space for rhythms which customarily make no room for official accounts. Here the images open cracks through which bodies, voices and affects appear, disrupting archive and questioning who narrates, and from where and for whom. The proposal is at once simple and ambitious: use film to imagine other modes of remembering, belonging and projecting futures we have not yet been able to live.

Thinking with African Guernica by Dumile Feni
Wednesday 25th March, 2026 – 7.00pm
Curator Tamar Garb brings together a panel of specialists from different disciplines, ranging from Art and Social Anthropology to African Studies and the History of violence, on the occasion of the first edition of the series History Doesn’t Repeat Itself, but It Does Rhyme, starring African Guernica (1967) by Dumile Feni (Worcester, South Africa, 1942 – New York, 1991). The aim of this meeting is to collectively reflect on the points of convergence between the works of both Pablo Picasso and the South African artist.
African Guernica is the monumental drawing created by Dumile Feni in the 1960s. The piece is being shown for the first time outside South Africa, in dialogue with Picasso’s Guernica (1937). This provocative physical encounter invites us to consider both artworks as anti-war and anti-totalitarian manifestos, albeit relating to different places and moments.
For this panel, Siyabonga Njica presents the artistic and cultural context of 1960’s Johannesburg, contemporary to Feni’s work. Pumla Gobodo-Madikizela addresses the trauma of apartheid from both aesthetic and oneiric perspectives. Thozama April analyses the artist’s corpus in relation to archival practices and conservation. Finally, Elvira Dyangani Ose offers a reading of African Guernica through the lens of Pan-African modernity and the collapse of the centre-periphery duality.
These events, which form part of the core strands of the Public Programmes department, aim to provide deeper insight into and broaden public engagement with the Museum’s Collections and temporary exhibitions.

History Doesn’t Repeat Itself, but It Does Rhyme. Dumile Feni: African Guernica
Tuesday 24th March, 2026 – 6.30pm
On the occasion of the exhibition History Doesn’t Repeat Itself, but It Does Rhyme. Dumile Feni: African Guernica, its curator Tamar Garb, introduced by Manuel Segade, Director of the Museo Reina Sofía, highlights the opportunities for reflection offered by the presentation at the Museum of African Guernica (1967), the African sibling to Pablo Picasso’s emblematic painting. The event concludes with the live premiere of a musical composition created especially for this event by the South African artists Philip Miller and Tshegofatso Moeng.
African Guernica, the monumental drawing produced by the South African artist Dumile Feni (Worcester, South Africa, 1942 – New York, 1991) in the 1960s, is presented for the first time outside South Africa in dialogue with Picassos’s Guernica (1937). Feni’s work is deeply connected to its place of origin, emerging from the context of state violence and institutionalised racial oppression under apartheid. Viewing both artworks side by side makes it possible to consider their shared references and strategies, their similarities and synergies, as well as the formal and figurative differences that largely result from their geographical and temporal separation.
The musical composition by Philip Miller and Tshegofatso Moeng intends to establish a parallel dialogue between traditional South African sounds and the classical repertoire for strings, voice and wind instruments. A full ensemble of performers from South Africa and Spain has been brought together for this purpose.
These inaugural conversations, which form part of the core strands of the Public Programmes Department, aim to explore in depth the content of the exhibitions organised by the Museum from the perspective of artists, curators and specialists.

Remedios Zafra
Thursday March 19, 2026 - 19:00 h
The José Luis Brea Chair, dedicated to reflecting on the image and the epistemology of visuality in contemporary culture, opens its program with an inaugural lecture by essayist and thinker Remedios Zafra.
“That the contemporary antifeminist upsurge is constructed as an anti-intellectual drive is no coincidence; the two feed into one another. To advance a reactionary discourse that defends inequality, it is necessary to challenge gender studies and gender-equality policies, but also to devalue the very foundations of knowledge in which these have been most intensely developed over recent decades—while also undermining their institutional support: universities, art and research centers, and academic culture.
Feminism has been deeply linked to the affirmation of the most committed humanist thought. Periods of enlightenment and moments of transition toward more just social forms—sustained by education—have been when feminist demands have emerged most strongly. Awareness and achievements in equality increase when education plays a leading social role; thus, devaluing intellectual work also contributes to harming feminism, and vice versa, insofar as the bond between knowledge and feminism is not only conceptual and historical, but also intimate and political.
Today, antifeminism is used globally as the symbolic adhesive of far-right movements, in parallel with the devaluation of forms of knowledge emerging from the university and from science—mistreated by hoaxes and disinformation on social networks and through the spectacularization of life mediated by screens. These are consequences bound up with the primacy of a scopic value that for some time has been denigrating thought and positioning what is most seen as what is most valuable within the normalized mediation of technology. This inertia coexists with techno-libertarian proclamations that reactivate a patriarchy that uses the resentment of many men as a seductive and cohesive force to preserve and inflame privileges in the new world as techno-scenario.
This lecture will address this epochal context, delving into the synchronicity of these upsurges through an additional parallel between forms of patriarchal domination and techno-labor domination. A parallel in which feminism and intellectual work are both being harmed, while also sending signals that in both lie emancipatory responses to today’s reactionary turns and the neutralization of critique. This consonance would also speak to how the perverse patriarchal basis that turns women into sustainers of their own subordination finds its equivalent in the encouraged self-exploitation of cultural workers; in the legitimation of affective capital and symbolic capital as sufficient forms of payment; in the blurring of boundaries between life and work and in domestic isolation; or in the pressure to please and comply as an extended patriarchal form—today linked to the feigned enthusiasm of precarious workers, but also to technological adulation. In response to possible resistance and intellectual action, patriarchy has associated feminists with a future foretold as unhappy for them, equating “thought and consciousness” with unhappiness—where these have in fact been (and continue to be) levers of autonomy and emancipation.”
— Remedios Zafra
