On entering the second chapter of the three episodes into which Mynerva takes us, starting from room-spaces delimited in the crossing, we go up an architectural ramp of the gallery, like a raised dune, as if we were arriving on top of a hill. The artist places us in a scene with the remains of a performance. Playing with the arcades of the gallery’s structure, Mynerva places a large visual barrier behind it, which conceals, like a burladero, the potential imagery and narrativity that enclose the third space. They do this by concealing it with an immense painting, from one side to the other, although on approaching we realize that they are two individual paintings. Two paintings, two doors, two crosses, two bodies which are no longer there. These paintings serve as the background for the performance El dulce néctar de tú sangre (Performance) (The Sweet Nectar of Your Blood [Performance]) (2025). They present two crosses which are glimpsed in their absence, because they do not exist as such, but rather just their trace. The bodies, their extremities, their positions, their ascents and descents produce the effect of the presence of the cross, which emerges from the distance in violet hues. As mentioned, these two paintings serve as the background for the bodies of Alexis and Wynnie in the inaugural performance, but their marks are depicted in the titles forever: on the left, facing it, Cruz del Camino (Alexis) (Cross of the Way [Alexis]) (2025) and on the right, Cruz del Camino (Wynnie) (Cross of the Way [Wynnie]) (2025).
The name that the artist mentions in the title is not random. In Peru, the cruz del camino (Cross of the Way)also has the name cross of the passion or of travellers, since it is an external element that came from the colony, and is placed on the apachetas. Nowadays, they can be located in cities, paths, urban developments which were towns and previously invasions, like Villa El Salvador. They are called the cross of the traveller because of their location, since they provided them with protection and guidance. They are of the passion because they refer to the symbols of the passion of Christ represented in them. They contain various symbols, each with its meaning located on the cross. Although there are many, they have essential elements, such as the moon on the left, the sun on the right, the letters INRI and the rooster at the top, the skull at the bottom and the face of Christ at the centre. Crossing the cross there is a staircase, a lance and wood which presents, at one end, a reference to a sponge soaked in vinegar. The other symbolic elements of the cross are chosen arbitrarily by the person who sculpts the cross, and no two crosses have the same setup. The first crosses were placed by the Spanish on the huacas located around the recently founded city of Lima in the sixteenth century, where the house of Austria reigned. It is not therefore just a symbol close to the artist but rather because of its colonial religious meaning it is taken by Mynerva as a motif of decolonial reversal.
These paintings accompanied the scene as tableaux vivants, like the enduring trace of their actions, like sandy crosses suspended from the ceiling, like wood, transferred and recorded forever on these canvases. In the same way as the blood came out of the hands of Christ, because of the nails with which he was martyred, and from his forehead, from the thorns in his crown, these painted crosses appear in absence, like marks on a shroud. This blasphemous transposition and identification is taken by Mynerva as a form of subverting the past and bringing it to the present, but in their transferral there is no space for the guilt, redemption or punishment —although at times it may appear in works from this series such as Canto Villano (Villain Song) (2025)— of the Catholic religion in the face of identities and carnal pleasure. On the contrary, these paintings are the gateway to a paradise where bodies give free rein to their fantasies. These bodies are assumed into the heavens, not to be beatified, but rather to accompany the levity of the human being in all their pleasures, making their bodies float and expand in an hiv+ libidinal space. In greater detail, we also observe it as a reflection in the small canvas Ascensión (Ascension) (2025), since it would appear, on being located opposite them, that some scenes have been reflected as a mirror in their refraction. The light presence of these bodies, which enjoy the pleasures of the flesh, roam completely among branches of thorns —in reference to the crown of thorns of the passion of Christ, as an important symbol of Christian tradition, representing the suffering and humiliation that Jesus underwent before his death—, together with the potential danger on making the blood burst out, which as well as syringes, refers to the analyses that hiv+ people have to undergo regularly and to the medical protocols that they have to follow.
If we observe these paintings in greater detail, we encounter other iconographies such as the symbol of the Sun, the Incan Inti, transformed into the Cruz del Camino (Wynnie) (Cross of the Way [Wynnie]) (2025) in a rosette that refers to the anus; now converted into an entrance for pleasure and adoration of the profane delights on this altar to the solar anus. Together with penetrations of all the orifices possible, ejaculations of liquids, dermal contacts between skins with slippery sweat and saliva, onanistic pleasures, etc. A carnival of flesh and desire. Instead of the gates to The musical hell of Bosch, these works recreate the Garden of earthly delights, but reversing the palette and the forms in which tradition has shown us paradise. A paradise without a creator, without sin, where the symbols of colonial religion are assumed and reversed as a form of queerizing this reversal. Because if Saint Peter didn’t want to be crucified upside down, and his reversal was part of this pleading or tribute to God, Mynerva, as the bastard child of the hegemonic-religious-colonial status, assumes the “reversal” of the transvestite body, of the trans body, of the non-binary body, of the hiv+ body, not through the position of the body, not with the head at the bottom, but arse first; with the legs open, urinating on other bodies; enjoying masturbatory pleasure, showing the various forms of sacrilegious carnal pleasure between the adoration of this cross which has disappeared, like a cross of sand, into which they were transformed.
Taking the notion of Michel Foucault’s “reverse” discourse in his The History of Sexuality —when he describes the forms in which dominated groups have been able to take advantage of the reversibility of power—, and being well aware of it, using it both in iconographic and in political and philosophical form, Mynerva appropriates it as a means of empowerment and revenge, as visibility and with astuteness, to reverse the political-religious-moralizing-colonial interference with bodies. Therefore, in the performance, both bodies became crosses of sand which, hung from above —as occurs with the crosses of the way on the apachetas or huacas— could be discerned from afar in an association between religious martyr saints and pre-Hispanic goddesses. On this occasion, the symbols of martyrdom are not nails, but rather stigmas of vulvas and anuses emerge from their hands, their feet have platform soles as a radical form of consciously subverting the masquerade and performativity of gender and sexuality as a cultural construction. Nails do not grow from their fingers, but rather hypodermic needles which —like Lemebel’s headdress of syringes during the annual Gay Pride parade in New York, in June 1994— again had a relationship between sanctification and bestiality. Moreover, these body-crosses were protected by purple-coloured ecclesiastical stoles, in reference to the colour purple as a symbol of penitence, spiritual preparation and mourning, embroidered with gold. This beautiful embroidery work, which continues to be carried out in Peru for ecclesiastic garments, is
closely related to our Holy Week robes in Spain. Also assuming this colonial tradition, Mynerva lets us glimpse the imposition of beliefs and the legacy of exclusion that women and other bodies with dissident sexualities have had in their creation and evolution up to the present day. The artist, far from leaving them to one side, corrupts these traditions and legacies, passes them through sacrilegious states of transformation and transposition, where instead of putting the words of Christ and his blood, they embroider in gold their words as the title of the exhibition, “The Sweet Nectar of Your Blood”, on each of the two stoles that these sand crosses contain. These stoles also include, embroidered in gold on the left, very visibly, the dates that mark the self-knowledge of being hiv+: “January 2023”, in the case of Wynnie, and “April 2024”, in the case of Alexis Lima. Together with them, transformed iconographies which refer to the postulates between autochthonous beliefs and a new paradigm from which to look at this new present interconnected between friendship and sero-sorority between hiv+ bodies, since in the performance they were both connected by means of blood transfusion lines to a heart-sculpture between them. Mynerva thus intends to pay tribute to the memory and not forget the work of all those who have “given the body” and continued to claim this position from art. In this performance they both displayed, on the one hand, the marks of plunder and infection and, on the other, they payed tribute to and were proud of their condition, honouring the irreverent legacy committed to hiv/aids of previous artists from the South, such as the Chilean Yeguas del Apocalipsis in their famous action Las dos Fridas (The two Fridas)(1989), and the Peruvian artists Germán Machuca and Giuseppe Campuzano, who again took up this legacy in Las dos Fridas - Sangre/Semen - Línea de vida (The two Fridas - Blood/Semen – Life line) (2013).
Finally, this performance had its tribute as an offering, which was included as an artwork in a monument sculpture produced by the artist in La ofrenda (carrizo) (The offering [reed]) (2025). This work is included in the exhibition as another of the elements between the colonial past and the legacy of gratitude, projected into the future. Although these monuments are unknown in the Spanish context, in the Peruvian context reed monuments are used as altars for religious celebrations or for fireworks. In this case, the Mynerva’s intention is to relate the remains of the past, from that architectural and heritage landscape, to the condition of the infected body and the artist’s experience. Just like some huacas have the cross on high, this structure includes two purple stoles with embroidery that Wynnie and Alexis wore for the performance, as a way of also leaving a mark that talks about the past and about what occurred in this performative act with the aim of activating the legacy and projecting it.
-III-
As an epilogue, Mynerva introduces us to a sort of back door, as the end of the presentation in three acts. At first sight it would appear to be the entrance to something secret —in view of the narrowness of the passage between the oily skins of the painting and of the corridor—, like a sort of backroom, in reference to the premises of cruising gays, where the discharge of libido is consumed. If we take the performance and its mise en scène as a liturgy for the second space, this third area is a sort of sacristy, as it represents a kind of place behind the scenes in ecclesiastic ceremonies where the liturgy is prepared, or afterwards, the enchantment is deactivated, but never in sight of the worshippers.
Like always, Mynerva goes against the tide, and receives us in a space that has been taken by the same reed matting that we found at the beginning of the exhibition, which was used as a family shelter by the inhabitants of Villa El Salvador, and which now takes up the entire projection area from which comes techno dance music. The idea of the matting which covers everything is to
recall the viral irradiation which can infect everything, but at the same time humanize, protect, and decolonize. In this case, the Catalan land is transformed by reed matting of ancestral knowledge, which now multiplies like a virus and expands to the frenetic pace of a video clip. This continues to play in a repetitive, but danceable manner, with notions of trance music, in its dual nature as a ritual. This is both in the way that it has to transport us through the heartbeats — the rhythm produced by the “blood” entering and leaving with its systoles and diastoles—, and in the relationship with the tribal and telluric rituals of sonic-bodily transcendence where the music can take us to another dimension. In their video No es lo mismo padecerla, que bailarla… (Huaca infección) (It’s not the same to suffer it, as to dance it… [Infection Huaca]) (2025), the artist places us in a danceable active listening among the techno music, mixed with Andean sounds, among laughter and words in Quechua —which we are often unable to distinguish—, in addition to sounds of Andean wind instruments, such as the pututo, and other flutes which fill this hypnotic video with rhythm and mystery to close the exhibition.
Although in a fragmented manner, and edited far from the idea of linear time, the video has the form of a video clip, an audiovisual structure and production with a short duration and fast viewing, so that, like a video on the social media or on television, it can be viewed and “viralized” on numerous platforms and in different formats. This format was chosen to link form and content, in pursuit of an ending in which the joie de vivre and a bright future go hand in hand, without ceasing to resist and to continue with the struggle. The video is a performance that the artist recorded in the archaeological centre of Pachacámac, to the south of Lima. The artist uses the image of an ancestral past to infect it with their own blood from today, establishing a dialogue with this past to reinterpret it as a powerful living image that is projected into the future. Although Mynerva does not intend us to be spectators of a linear ending, and this video is repeated over and over again throughout this exhibition, it can then be offered in numerous formats and systems in which it can become “viral”. Its fragmentation also continuously cancels out a sort of understanding of itself by means of its different cuts, since this operates as a conclusion to the action of the two previous scenes or spaces.
We are first presented with the real and current space of Villa El Salvador as an image, placing us back in the context from which the exhibition and Wynnie Mynerva’s life started out. Later, we observe the divided artist walking naked among the sand, in search of something. It is as if the two figures from the canvas Desenterrar la arena (Unearth the sand) (2025) came back to life; seeking and excavating parts of an ancestral past. Suddenly, something strange moves in the night, a sort of illuminated construction that we cannot quite see, a lit-up monument which seems to be in a procession across this nocturnal landscape. While the viewpoint changes with sounds, a lying body, wearing a white cloth, instead of being mummified or in mortuary embalming, begins to touch itself and to rub its body lustily, giving way to another scene, in which the artist is presented at the top of the tablazo as a sort of ancestral divinity similar to Kali, one of the main goddesses of Hinduism, since she is the shakti —or energy— released from the male god Shiva. An ambivalent deity in their sex/gender relations which other artists have taken in relation to the hiv+ universe. In any case, the relationship that Mynerva establishes with these deities from other non-pre-Hispanic religions is the idea of combining the subject of rituality between various ancestral and spiritual pasts seen from today. Their representation is therefore that of an infected goddess Pachacámac, referred to in their painting Color en el vacío (Colour in the vacuum) (2025), just like the figure that the artist embodies and represents in the video.
A pause in echo, with the new frenetic rhythm of hammering blows, shows us the sliding of the tectonic plates, where hands with nails in the shape of a claw are mirrored, waiting, like molluscs with claws, to capture their victims. Sensual lips become eyes, vaginas, or recall anuses. While superimposed images of viruses are projected, the eye becomes a nipple, and the hairline recalls the abjection of the female sex, which forks and almost becomes a worm; and the navel takes us, like a channel of relations with the maternal and the primaeval, into a conduit for self-listening and affirmation. Though this umbilical channel, Mynerva shows us apocalyptic images, such as the three suns descending —which refer to legends that their grandmother told their mother in relation to the past in the remains of bones that they found, which they called abuelos (grandfathers) and which, the legends say, were found by the heat of the three suns—, which Mynerva now brings into this scene, as the destruction of everything.
The scenes speed by and open up new narrations. A needle is introduced into the arm, making blood gush out, and various images transport us to a new action as the symbol of the renewal of life. The artist works with iconographies from the pre-colonial past of their environment in Villa El Salvador, such as the Huaca del Templo del Sol, which was found in the twentieth century, and was not therefore plundered by the Spanish in colonial times. Together with this monument, the video shows us, at night, Mynerva’s body converted into architecture in the shape of a huaca. This structure is built with cane reeds —which we now recognize as the image which, in an uneasy manner, did not stop moving in the night-time procession, maybe to avoid being besieged, plundered or sullied—, which perform the function of a circulatory system for their own blood. Candles are installed in the connections of these reeds, and these candles are in turn connected to their arms by means of medical transfusion lines. While they dance, they perform a transfusion of their blood infected with hiv, giving birth to the huaca, and bringing it back to life. On top of the artist’s head is a red headdress, which also recalls this system of veins and arteries of the blood system, extending to the reed huaca. The image thus constructs a metaphor in which the artist’s blood sends light/blood to the candles, converting the huaca into an illuminated circulatory system. In it, past, present and future touch each other, multiplying the construction which, like a virus, does not cease to mutate. Recalling the bloody colonial violence perpetrated on these lands, while their body comes to life in the sexual desire of ecstasy, of the trance and of the cultural transmission of the past to a new future, where the stigma stops and is replaced with the pleasure of the body. Meanwhile, the drugs dance to change the alternative toward hope and, as Donna Haraway says in one of her latest books, it is necessary to live while “staying with the trouble”. But for Mynerva it is not a problem, but rather a virtue and a blessing. Therefore, toward the end of the video, the infected reed huaca becomes a monument for parties and fireworks, just like in local festivities in Peru.
An orgiastic and festive ending, in which the firework displays go hand in hand with viral strains, with the body eroticized, with the Incan architecture and huacas, assuming that the past legacy is a good shelter, like the matting on which Mynerva makes us see this production. Again with their danceable rhythm, the artist once more removes the drama and the gloom from the stigma, and positions us in a place from where, like them, the infection has made it possible to see the world with other eyes. This exhibition is therefore a turning point in Wynnie Mynerva’s journey, at the same time as a new way of reading, from an artistic legacy, the relationship between coloniality and hiv+ infection, hand in hand. Both starting from images on large painted canvases, and in the formative and videographic actions of non-normative hiv-positive bodies, Mynerva has gone one step further in bodily investigations in relation to the experience as a virus-carrying body. With its strength and size, the work emerges as a mechanism for emancipation and revenge, on subverting and rewriting a new mythology, on taking and transforming their own biography into a new speculative fiction, starting from the creation of this new narrative, which is the connection of each of the different works, spaces and meanings of this exhibition, which we absorb, with commitment, as sweet nectar.