{"id":259,"date":"2021-06-11T03:02:04","date_gmt":"2021-06-11T03:02:04","guid":{"rendered":"https:\/\/www.claudiauranga.com\/?p=259"},"modified":"2026-05-17T13:38:51","modified_gmt":"2026-05-17T13:38:51","slug":"ahorita-no-gracias","status":"publish","type":"post","link":"https:\/\/www.claudiauranga.com\/en\/ahorita-no-gracias\/","title":{"rendered":"NOT RIGHT NOW, THANKS"},"content":{"rendered":"
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I conceived this project from stockings, denim, ceramics and food. It is composed of six pieces, in different media, from two-dimensional work with alternative materials such as nylon stockings, up to raw porcelain sculpture, intervened objects and video-installation. The pieces coexist in an intertwined dialogue in the form of a narrative in which, when exhibited and toured, this narrative happens in a correlative way from one piece to another, so not all the pieces have particular titles as they share some quotes within the narrative, starting with the epigraph in the exhibition text.<\/p>\n

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\"What I hate the most: Cruelty to people and animals, violence, shouting, presumption, abuse by older siblings, arithmetic, that there are those who have nothing to eat while others take everything; finding garlic cloves in rice or in stews; pruning or destroying trees; seeing bread thrown away.\"<\/span><\/p>\n

Battles in the desert by Jose\u0301 Emilio Pacheco<\/span><\/p>\n<\/div>\n<\/div>\n<\/div>\n

ahorita no, gracias <\/strong><\/em>started from a critical reflection on social behaviors regarding class and race differences in Mexico, originating from the Colonial era. The project's idea is based on exposing how these attitudes and ideologies are still prevalent today<\/span><\/p>\n

The pieces are made with commonly used products that hide in themselves the logic of an economic system of production that marginalizes and divides society. The power of acquisition and the purchase of these products, in addition to certain goods and services in late capitalism, have allowed, among other things, to relativize the cultural differences that persist in a country like Mexico, in such a way that at the base of a supposed equality always underlies a marginalization (in the best of cases considered as the indigenous, the \"hood\", the popular -or in the worst of the scenarios not only invisibilize the manufacture that makes them possible but also reinforce their state of helplessness). Thus, the consequences of cheap labor require the empowerment of the status of certain classes and the impoverishment of others. We are facing a cycle defined by a specific social stratum that controls the production of these same products and that at the same time determines on the axes along which work and life itself will be valued.<\/span><\/p>\n

\u00a9 Claudia Uranga Alonso<\/span><\/p>\n<\/div>\n

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