Tag Archives: art

Thoughts On Rejection And Concept Of Groundlessness

Rejection. “We lived in Northern New Mexico. I was standing in front of our house drinking a cup of tea. I heard the car drive up and the door bang shut. Then he walked around the corner, and without warning, he told me he was having an affair and he wanted a divorce. I remember the sky and how huge it was. I remember the sound of the river and the steam rising up from my tea. There was no time, no thought, there was nothing–just the light and a profound, limitless stillness. Then I regrouped and picked up a stone and threw it at him.” -Pema Chodron, When Things Fall Apart

This quote, about the moment Pema Chodron’s life began to change, the moment she experienced true groundlessness, applies to so many circumstances in life. Whether we are experiencing the rejection of a lover or spouse, or rejection from a gallery, grant application, art school, the list goes on and on, it is not uncommon for it to feel like the ground has slipped from beneath your feet. When the floor opens up and swallows you whole, it is human instinct to close up, distract, do whatever it takes to make the feeling go away. These are the moments when we must strive the hardest to open up and soften, allow whatever we are feeling to wash over us, and let that be okay.

If you are an artist, you may have tried applying for a grant. You may have given up after a rejection letter or two. But do you know that for every twenty grant applications you complete, you might receive one or two. Might. There are absolutely no guarantees, and the grant writing field is highly competitive. It is important to understand this going in and to have not only a system to keep churning out applications (because, after all this is an important part of many artists’ income and should be treated as such) it is also absolutely critical that you have your head firmly on your shoulders prepared to deal with the pain of rejection.

Let’s face it, rejection always feels personal. You put a piece of yourself out into the world only to have someone tell you it isn’t what they’re looking for. This hurts. And again, that’s OK.

What is important is that you never let the hurt get the best of you. Do not internalize rejection. Remind yourself that you are one of many. You are relying on the subjectivity of a person or group of people, and just because you do not win favor does not mean your art isn’t any good. Rather, it means your art wasn’t what they were looking for on that day for that particular thing. Accept this and move along.

Often, rejection has nothing at all to do with you. This is very difficult to get the mind around. Very often rejection is about the unspoken details being sought that someone else might happen to present.

Buddhist thought teaches us to accept groundlessness, work with it, allow ourselves to sit with it. We are all in the habit of glossing difficult emotions. We self-medicate sometimes with substances, or by tuning out and not letting the hard stuff in. Begin to notice when you start to check out and see how it feels to just be still with the difficult stuff.

Learning to deal with rejection will serve you in many ways. You will find the strength to continue your mission no matter what happens, and you will do so with grace. You will learn that just because you are not chosen one time doesn’t mean you shouldn’t try again. Often, grants and galleries invite those who are not chosen in one round to apply again. And again. The people who run things like this understand what you must begin to internalize–that it really isn’t about you.

If you begin to incorporate these things into your consciousness, eventually they will become part of the fabric. You will begin to live by the new way of thinking you have cultivated. A mindset that puts rejection into perspective and allows you to pursue your forward momentum no matter what.

Brainard Carey

Life is full of rejection, big and small. Hiding away won’t get you far. Choosing the path of least resistance may seem like the easy way but it is a road to nowhere. Remember, if you are an Artist choosing to make your art into a career, it means putting the most intimate pieces of yourself out into the world for all to see. It is a warrior’s path and requires a warrior spirit. For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

Featured image- entrepreneur.com

Government Of Belgium Battling Social Media Sites Blocking Nude Artwork

Facebook and other social media sites are blocking masterpieces of “nude” art from Rubens, Bruegel, Van Eyck and others. In an open letter, several top European Museums are asking social networks to reconsider their policy. Facebook has been in the spotlight recently for blocking content including some parts of the United States Constitution and other historical documents and multimedia content.

Artistic censorship continues to pursue Peter Paul Rubens. In the 17th century, the Flemish Baroque painter was asked by the Catholic Church to paint camouflaging ‘loincloths’ over certain body parts of his Venus figures. Nowadays, social media networks, including Facebook, go one step further. All breasts, buttocks and cherubs painted by artists such as Rubens are banned on these platforms. ‘Bots’ on Facebook use artificial intelligence to screen for nudity, but do not make a distinction between pornographic images or nudity in art. Flanders – the perfect place to enjoy the Flemish Masters in all their glory – is denouncing this artistic censorship in a playful manner. At the Rubens House, ‘nudity viewers’ with a Facebook account were blocked from viewing nudity by a group of “social media police agents”.

Peter Paul Rubens Flemish Master Painter

The Flemish Masters are best experienced in Flanders, the number one destination for art lovers. After all, this is where Rubens, Bruegel and Van Eyck lived and worked. Their work can often be found still hanging in the very same places for which they were made. “We want to promote this unique experience,” says Peter De Wilde, CEO of VISITFLANDERS. “Our Flemish Masters attract hundreds of thousands of visitors to Flanders each year and we are proud of this achievement.

Pieter Bruegel Flemish Master Painter

With our multi-year program focusing on Rubens, Bruegel and Van Eyck, which was launched in 2018, we are aiming for three million visitors by the end of 2020. At the moment it is not possible for us to promote our unique cultural heritage via one of the most popular social media networks. Our art is categorized as being indecent and sometimes even pornographic. This is such a shame as it restricts the promotion of our Flemish Masters.”

Eve detail Ghent Altarpiece by Jan van Eyck
Eve detail Ghent Altarpiece by Jan van Eyck

The agency in charge of promoting tourism in Flanders, Belgium explains that they have invested 30 million US dollars in 2018 to improve the experience of cultural travelers visiting that region, especially in cities like Antwerp, Bruges, Ghent and Brussels. Now they can’t promote some of those museums due to restrictive policies applied by some online social networks.

Jan van Eyck Flemish Master Painter

‘We are for it and not against it’ is what the people of Flanders say. Peter De Wilde explains, “Social media and art have a lot in common. Art brings people together. Social media brings people together, and our Flemish Masters too. This is why we want to enter into discussions with Facebook so that we can use this platform as one way in which to make our art visible. Surely it’s not that difficult to differentiate between cultural heritage and gratuitous nudity?”

VISITFLANDERS position is supported by several top museums in Belgium and around Europe. In an open letter, the institutions ask Mark Zuckerberg to revise Facebook’s policy related to art, culture and heritage. Click here to read the open letter.

“We tried various channels to bring this matter to Facebook’s attention. Unfortunately nobody listened,” De Wilde explains. Flanders hopes the comedy video produced in Rubens’s House will facilitate a discussion to solve the issue and allow users to view this content that is present in encyclopedias and elementary school grade text books. “Flanders is a unique art destination. But because we are naturally modest in Flanders, we do not shout out about it often enough. This stunt enables us to make our presence felt and also honor the spirit of Pieter Paul Rubens. He was an artistic rebel who was not afraid of engaging in social debate. There’s no finer tribute to honor our Flemish Master than by taking up the battle against unnecessary artistic censorship.”  For the Silo, Marcos Stupenengo.

About the Flemish Masters.
For over 250 years, from the 15th to long into the 17th century, Flanders was a figurehead for fine arts in Western Europe and the source of inspiration for well-known art movements of the time, such as the Flemish primitives, the Renaissance and the Baroque. Artists were known for their craftsmanship, creativity and technical innovations and they transformed the prosperous and urbanized Flanders into one of the most refined cultural regions with their impressive artistic and architectural creations.

About Peter Paul Rubens, master of female nudity.
Rubens is the best-known Flemish Master. This Baroque painter, illustrator and diplomat was one of the most celebrated artists of the 17th century. He exerted a particularly strong influence. He was a master of color, composition and painting techniques and also an expert in painting female nudity. His nude figures – which often refer to mythical beings – appear extremely lifelike, made from flesh and blood, with a fair amount of cellulite and with all kinds of body shapes visibly on display.

About Antwerp, the home of the Flemish Baroque movement.
Lonely Planet selected the best cities to visit in 2018 and included Antwerp in its top 10. According to the travel guide, Antwerp is one of Europe’s best kept secrets. And there is certainly plenty to see and do there in 2018. The “Antwerp Baroque 2018. Rubens inspires” festival shows you the finest places in Antwerp: www.antwerpbaroque2018.be

Chelsea Taylor Jewelry Designed With Wild Animal Prints

The brief: Wild animal prints have come roaring back onto the fashion scene for the past few years. From handbags and shoes to diaper bags and bed linens, this hot, fun and funky trend seems like it’s here to stay. This trend has also extended into the jewelry world with the dark colored prints and animal-shaped jewelry pieces.

This Chelsea Taylor ring is elegant,moody and made of semi-precious stones. #affordable

Chelsea Taylor leads the pack with a collections of rings, bracelets, and earrings, perfectly designed and crafted to complete your ensemble. How can you enjoy this fun trend and bring out your wild side? E-A-S-Y.  By incorporating Chelsea Taylor’s animal inspired pieces into your wardrobe.

Each jewelry piece is designed with perfectly placed Swarovski crystals in various sorts of colors, creating elaborate patterns and designs fit for every occasion. Chelsea Taylor Jewelry is being worn by celebrities such as Debra Messing, Miss Jay Alexander from Project Runway, Jill Zarin from Real Housewives of NY, Tinsley Mortimer and many more.

Inspired by the booming animal print designs showing up seemingly everywhere- another fine CT semi-precious ring. You might have seen Snookie wearing one like this on Jersey Shore.

 

More About Chelsea Taylor: Chelsea Taylor is all about big and bold, simple and sweet, statement and layering pieces, enamels, floral, retro 70’s and 80’s looks, animal motifs, and more. Everything is customizable and available in up to 19 different shades. Certain colors available, olivine, amethyst, blacks hematite, fuchsia, peach, topaz, smoky brown, and more, for particular pieces retail at about $200 usd. In addition to the website, the collection can be found in The Mandarin Oriental, Las Vegas’ Bellagio, MGM, and retail jewelers / boutiques throughout the country.  For the Silo, Belagio Dubois. 

Dance Healing Immigrant Victims Of War Prejudice And Sexual Exploitation

Study after study has shown that arts education nurtures students’ creativity and problem-solving skills, competencies that are critical for success in a 21st Century world, but how does dance and movement facilitate healing and transform at-risk youth?

14 year old DTC dancing participants Richard Rutherford Danny Guerrero
14 year old DTC dancing participants Richard Rutherford Danny Guerrero

New York’s Battery Dance launched its Dancing to Connect programs in 2006. Since that time, the program has spread to 6 continents, 50 countries, 100 cities, and 1,000 schools. A powerful new documentary by Wilderness Films follows six dancers from the dance company from India to Eastern Europe to the Korean Peninsula to the Middle East as they support vulnerable youth helping them to express themselves through movement. The film focuses on the struggles, frustrations, resilience and ultimate transformation of the students and their dance teachers.

Producer Cornelia Ravenal says that as a trauma survivor she understood the power of art to “heal and transform.” Ravenal along with husband partner Mikael Södersten collaborated with Battery Dance Founder Jonathan Hollander to create the documentary because she believed this was a story that had to be told. As global populations continue to grow, migration and increasing social and cultural diversity are reshaping classrooms worldwide. Solutions for integrating and uniting peoples from diverse cultural backgrounds are now sought by schools and communities all over the globe. Hollander believes that “no divide has been too great for the art of dance, the primacy of movement, the common humanity, and expression, to span.”

Read the Full Article

Battery Dance performs on the world’s stages, teaches, presents, and advocates for the field of dance. The Company is dedicated to the pursuit of artistic excellence and the availability of the Arts to everyone. Battery Dance has produced over 100 original dance works choreographed by its founder and artistic director Jonathan Hollander, in collaboration with a diverse array of composers and designers, and its cast of outstanding dancers.

CMRubinWorld launched in 2010 to explore what kind of education would prepare students to succeed in a rapidly changing globalized world. Its award-winning series, The Global Search for Education, is a celebrated trailblazer in the renaissance of the 21st century, and occupies a special place in the pulse of key issues facing every nation and the collective future of all children. It connects today’s top thought leaders with a diverse global audience of parents, students and educators. Its highly readable platform allows for discourse concerning our highest ideals and the sustainable solutions we must engineer to achieve them. C. M. Rubin has produced over 700 interviews and articles discussing an expansive array of topics under a singular vision: when it comes to the world of children, there is always more work to be done. For the Silo, David Wine. 

Surreal Aspects Of All Expressed In Artwork

Many have been humbled simply standing in a darkened field and looking to the stars. Indeed the great thinkers of the many generations that have come and gone are regarded as giants when in fact they were merely humans dropped to their knees by the wonder that is the universe all around us. There is as much wonder in a blade of grass as there is in a cosmic nebula, as much mystery in a drop of water as in the dark matter we yet fail to comprehend.

James Hart Dyke is based in Brighton, England nestled between the water and the south downs. In his studio he works largely on commissions. Last November Hart Dyke traveled to Patagonia and is now painting mountain landscapes from this trip for an exhibition in London at the end of the year. Landscapes are his life’s work and his love for the art form has infused his life and career with adventure and physicality as he climbs and hikes the places he later paints. “Enduring the landscape in some way, I find that combination of painting and physicality very exciting…it’s what my painting is about, really,” he says. Hart Dyke has been embedded with British forces in war zones on commission from the UK military. In Baghdad he painted while two soldiers stood guard. This tradition of bringing artists along to paint is long standing and important to the regiments of the UK. The work created is kept in the collections of the individual regiments and displayed in the mess hall, documenting the history of each for the soldiers to witness. The tradition dates back before photography when artists were the only window to a visual representation of the action of the battlefield.
Artists’ representations of war convey more than just the actual imagery of what is going on before them. The emotions of the situation are infused into the work, as well. Hart Dyke has had an unusual career. His work has led him to a position as artist in residence for the British Secret Intelligence Service as well as to work for the Royal Family. For the British Secret Intelligence Service, Hart Dyke helped to commemorate the centenary by documenting things in paint. As an artist he was able to venture where photographers could not go due to the highly sensitive nature of the work done there. His paintings from this series are quite surreal, a nod to the rather unusual nature of the work the British Secret Intelligence Service does. Hart Dyke studied architecture which he is still passionate about despite eventually moving to painting. His entrance into the painting world began with commissioned paintings of buildings. In reality, Hart Dyke began painting at the age of eight and despite his foray into architecture he never truly gave it up. There was inevitability to his career as a painter. Because of the physical nature of his process, art has become in a very real sense James Hart Dyke’s sport. To hear more about this, James Hart Dyke’s unusual career, and about the tradition of artists on the battlefield, listen to the complete interview.
Kambui Olujimi recently exhibited work titled Red Shift. The title refers to celestial bodies in space that cannot be seen because of shifts in the spectrum of light. Through this lens, Olujimi contemplated the mythology of whiteness as an unseen force. Olujimi describes how the mythological space of whiteness plays out in the physical world through policy, allocation of resources, and myriad other ways. He references descriptions of mass shooters as “lone shooters” in a way that removes them from the space of violence pervasive in the US. Presidential assassins are another example. These two groups of predominantly white men are somehow isolated, removed from the larger conversation about violence in the US creating a Red Shift that in a sense conceals them from the rest of the data.
For the exhibition, Olujimi created collages from news imagery of the alt-right coupled with drawings. Olujimi’s current project centers on fragmentation of identity. His love of films informs this work. In particular he references the accidental announcement of La La Land for Best Picture in 2017 when in fact the film Moonlight claimed that title. His concept deconstructs and reassembles that moment, elongating it and examining the feeling of elation followed by crushing deflation. “A lot of my work is around these things that I call inevitabilities…I’m interested in bringing those inevitabilities out of the space of the implicit. Once you give them shape and weight and gravity and start to manifest them in some way, the incongruities and absurdities, the surreal aspects all become very evident and we are able to become more critical of them in that space.” It is these gaps, these “moments of silence” that inform Olujimi’s work. To hear more about this powerful art, listen to the complete interview.  For the Silo, Brainard Carey. 
Featured image- Mercy Doesn’t Grow On Trees, 2016 Wood, glass, hair, gold leaf, ratchet straps 150 x 48 x 30 inches

STRUTT Was Largest Wearable Art Show In Canada

"Inflation". From the 2013 show. Eclectic. Radical. Awesome.
“Inflation”. From the 2013 show. Eclectic. Radical. Awesome.

The Niagara Artists Centre’s (NAC) 2014 STRUTT Wearable Art Show was outlandish, bizarre and like nothing you’d ever seen before. STRUTT took place on November 22, 2014 at the WS Tyler Factory in St. Catharines, ON. Doors opened at 8 p.m. for the first edition of the Niagara Exotic Bazaar and the runway show began at 9 p.m. The show showcased over 40 pieces of wearable art performed by acrobats, aerialists and break-dancers to a live musical score performed by Chiac hip-hopper sensations, Radio Radio. The runway show will also include the debut performance of the mini trip-hopera, Unstrung, featuring music by Paradise Animals, contemporary hip-hop dance troupe Bboyizm, and remarkable masks created by local artist, Clelia Scala. The event website is www.struttwearableartshow.ca.

“We pack a whack of WTF into this thing. We don’t care who you are, or where you’re from, you come to STRUTT and you’ll get your head spun,” says NAC’s Minister of Energy, Minds, and Resources, Stephen Remus. “The artists make fantastic work, the performers tear it up, and we turn the factory into a hedonist’s palace. I don’t think it can be doubted, STRUTT’s the single annual occasion where Niagara genuinely surprises itself.”

STRUTT was a surreal party scene where the absurd is commonplace. As Doug Herod of the St. Catharines Standard reflects, “STRUTT rocks! STRUTT is a wearable art show, but that description doesn’t do it justice. It’s music, it’s entertainment, it’s theatre — and a lot of fun.”

And a few more designs from last year.
And a few more designs from last year.

In addition to the runway show, STRUTT  included the Niagara Exotic Bazaar, a showcase of all that’s weird and wonderful and originating in Niagara, from wine to designer clothing to glassware. The Niagara Exotic Bazzar was sponsored by Shannon Passero and co-presented by NAC and the Garden City Food Co-op.

This one from 2013 is called: "What goes around".
This one from 2013 is called: “What goes around”.

 

Finding Value In The Folk Art Of Maud Lewis

Occasionally I will have a Maud Lewis painting displayed for sale in my shop, and it is sometimes interesting to get people’s reactions to a $6,000 painting that at first glance looks like their 12 year old niece painted it. “My goodness will you look at that,” and some covered up snickering, pretty well expresses their complete disbelief that something so simple could possibly be worth so much money.

Sometimes I give a brief description of the circumstances of her simple Nova Scotia life, and add fuel to the fire by informing them that while she was alive she sold paintings for 12 to 15 dollars from her tiny house by the side of the road. I then suggest it is probably simplest to think in terms of supply and demand. The supply of these paintings has stopped since her death in 1970, and there are many more people wanting them than there are paintings available. This of course skirts the main issue: how could anything like this be desirable in the first place? To find the answer you have to go a lot deeper.

Beauty is in the eye of the beholder, and for some people—I include myself in this group—great value is placed on anything that manages to capture, or in some way manifest, beauty. I do not mean “pretty picture” beauty here. I mean creations that celebrate existence, or connect to a greater truth. I mean something that has energy.

This energy can be found in the works of trained and untrained artists alike. The real value in truly great works of art is in experiencing them, and in doing so being educated and transformed by them. Understanding beauty is our salvation. Money really just confuses the issue. Put in relative terms: $4 million for a Tom Thompson and $6,000 for a Maud Lewis—the Lewis is still cheap. For the Silo, Phil Ross.

 

 

Coco Avant Chanel Is An Outstanding French Bio Pic

I used to watch more foreign films. In my idealistic twenties I guess. But lately I’ve gotten lazy, and when I sit down for a movie the last thing I want to do is read subtitles. I do make some exceptions however. This is fortunate, for there are some truly exceptional films out there not made in English. And really, after five or ten minutes I completely forget I’m reading anyway.

A few years ago, I caught two incredible French films on Netflix Canada that I still highly recommend. The first is 2010’s Les Emotifs Anonymes (Romantics Anonymous), a genuinely delightful romantic comedy that follows the formula to some extent, but also transcends it with the originality of its script and the utterly captivating performances of its leads.

The formula I’m referring to is this: two attractive people meet, there is instant chemistry, and then numerous obstacles appear to twist and turn the plot and thwart their progress in realizing their love. The difference here is that the male and female protagonists look like real people, and the principle obstacles at play are their near crippling anxiety disorders.

How refreshing it is to watch a female lead (the luminous Isabelle Carre) who is truly “pretty as a picture,” but with imperfect hair and very-little-to-no makeup, make sparks and then run away from a co-star (Benoit Poelvoorde), who looks like the quintessential everyman, and, simultaneously, like a quirky and charming French gentleman.

This is a laugh out loud comedy that may have you, by the end, falling in love with one or both of these marvelous, messed up characters and doing some deep, warm smiling in the process, something I value most highly.

The second film, Coco Avant Chanel (Coco Before Chanel), goes back to 2009 and stars French beauty Audrey Tautou (Amelie, Dirty Pretty Things) as the now iconic Gabrielle “Coco” Chanel.

In this outstanding bio-pic we watch Chanel transform from a smart but bitter young woman in late 19th century France who must overcome obstacles of her own—in this case gender and poverty, two major impediments to success and independence at that time—to realize her dream of something greater. We watch that dream, vague at first, take greater definition and clarity until Chanel is revealed as the creative and business genius whose name would become a household word and whose designs would literally revolutionize women’s fashion in the west.

Gone are the restrictive corsets http://www.marquise.de/en/themes/korsett/korsett.shtml and meringue-y feathers and frills; Chanel was inspired to make clothes for women that were simple, elegant, modern and, perhaps most revolutionary of all, comfortable to wear. Tautou herself, as Chanel, becomes more compelling and beautiful as her character gradually realizes her destiny. And I would be remiss not to mention another dynamite performance by Benoit Poelvoorde, whose demeanor is so different in this film that I didn’t even recognize him as the same actor. Of course he has a mustache here as well—devious disguise.

This story solidifies Chanel’s stature as the woman who changed the direction of western fashion and created couture. How many artists have such a profound effect on their culture, let alone in their own lifetimes? Chanel continued to work until her death in 1971. Both films can be found by searching their English names on Netflix or, if you’re lucky, at your local video store. For the Silo, Alan Gibson.

Supplemental: If you enjoy foreign, kooky, and subtitled films, spend a few minutes at Backyard Asia. There’s some solid trailer action and a bunch of info stuff CP  http://backyard-asia.blogspot.ca/2011_01_01_archive.html

Roadside Memorials Of Loss Are On The Rise

One of Toronto based photographer Erin Riley’s series of photographs depicting roadside memorials in and around the GTA

Indeed, the prevalence of roadside memorials has increased significantly over the past several decades and there is little doubt that each of us has encountered them at some point. Roadside memorials are essentially visual manifestations of profound suffering and loss. They mark the site where a motor vehicle accident has occurred and the death that resulted from it (however , many memorials, especially in major cities, have little to do with motor vehicle accidents and more to do with cycling accidents, innocent bystanders or anything else that faithfully marks the site of passing).

In areas where large gravestones or plaques cannot be placed, for a variety of reasons, makeshift memorials take their place. These sites grow with each flower, ribbon or object and deplete with the wind, rain or snow; they are in a continuous state of flux. The organic quality of roadside memorials may directly reference the very epehemerality of life itself. Moreover, in their various forms and inclinations, they challenge Western society’s visual seperation of the living from the dead; therefore, as they subsist, roadside memorials carry the spectre of mortality into the public sphere, a space where even speaking of death remains taboo.

Post-mortem/momento mori photography during the Victorian age is a fascinating though dark and unsettling movement.

Roadside markers are a rural and urban feature- this marker is located on Front Road, near St. Williams, Ontario, Canada image: www.thesilo.ca

Encountering the idea of death may be one of the reasons why people take issue with the appearance of roadside memorials. For them, they represent a veritable “distraction” while driving, are considered “unsightly” or a “vandalism of public property”. For the families of the deceased, roadside memorials allow the opportunity to mourn their loved one(s) at the very place of their passing. The level of emotion generated by being near the actual site where a loved one has died is different from standing beside their final resting place in segregated communities of loss that are the modern cemetery.

Not only are roadside memorials, as markers of loss, important to the families and groups that maintained a relationship to the deceased, but they powerfully address the living by acting as memento mori (reminders of death). It is through them that one may better appreciate the present.

Toronto-based photographer Erin Riley’s series of photographs depicting roadside memorials in and around the Greater Toronto Area (GTA) specifically engages the publicization of loss and its visual manifestation. Riley’s images are strikingly beautiful and skillfully composed, yet they raise ethical questions precisely because they aestheticize markers of death sites by transforming them into visual objects to behold.  This theme was explored  in Jarrod Barker’s April 2010’s  Umwelt at the Norfolk Arts Center with a central piece depicting a virtual gallery memorial in conjunction with projected audio/video loop of a recently deceased Deer- struck down by a motorist, the piece becoming essentially a rural memento mori.

Happening upon a recently struck deer- Artist Jarrod Barker aestheticized the site by placing a white linen ‘shroud’ over the victim. This would later become a central piece in the installation of Umwelt April 2010 photo: J. Barker

Another question concerns the identification of deceased individuals and whether or not their names should be made public through the vehicle of art. That being said, Riley’s photographs do provide an eloquent record of roadside memorials within the GTA and speak to their social and cultural value. Ask yourself: where do you stand on this issue?

It would seem that, for the families of the deceased, roadside memorials serve the purpose of exactly that: the memorializatin of a life. [ “even” an animal life CP ] They also serve a function for the living, reminding us that life is fleeting and that the dangers of the road are real. Ultimately, rather than causing drivers to collide, roadside memorials may force drivers to more aware of the consequences of speed, negligence and drunk driving. May roadside memorials continue to stand where lives have fallen. For the Silo, Matthew Ryan Smith. 

Supplementalhttp://www.rideofsilence.org/memoriam.php

 

 

Heritage Auction Combined Fluorite Specimen With Associated Painting

Discovered at the Elmwood Mine, Carthage,Tennessee, USA
Discovered at the Elmwood Mine, Carthage,Tennessee, USA

Despite a production history spanning several decades, the number of exceptionally fine and large specimens that have been recovered at Elmwood is actually quite small. The mine is known for specimens combining Fluorite, Sphalerite and Baryte in aesthetic combinations which play off the different colors, forms and surface luster that each of these minerals brings to the mix.

Here, we have a significant Fluorite cluster of cubic form composed of pale yellow core material overlain with a thin veneer of violet color. Next to it is a radiating group of dark red Sphalerite crystals of pyramidal form and adamantine luster. To complete the ensemble, there are rounded Baryte aggregates of an off-white hue and granular texture, artfully arranged around the edges of the Fluorite, which is quite transparent, as any side or back lighting will prove, while the Sphalerite displays an almost metallic luster with glints of deep red that serves as a counterpoint to the two other minerals.

The Natural World has a long history of inspiring artists.

This museum quality specimen was hidden away in a private collection for many years and has just recently been cleaned with modern cleaning techniques to reveal the top level caliber of the piece. This is fresh to market, as it has never been offered to the public for sale. Condition is excellent with only minor nicks and chips. The specimen managed to captivate noted Dallas artist: J.D.Miller enough that he immortalized it via a acrylic painting reminiscent of the Impressionist works of Van Gogh and the like. The specimen is accompanied by this amazing painting, as well as a custom acrylic stand.

Opening bid with buyer’s premium was $125,000 (usd)


Overall Measurements: 10 x 12 x 8.5 inches (25.4 x 30.48 x 21.59 cm)
Painting Measurements: 52 x 64 inches (132.08 x 162.56 cm)
Estimate: $200,000 – $250,000.

Theft Of Artist Ideas May Not Be Theft At All

Recently, one of my readers wrote that “there is another kind of generosity that comes much harder to me. I know I shouldn’t be stingy in this way, but I find myself stubbornly so. It’s the generosity of sharing my ideas, my connections, or giving a leg up to those who could benefit sometimes from my knowledge – whether that’s contacts, networks, tips, or the meat of my ideas themselves.”

This concern, of course, is not unique and strikes at the heart of something that all those in creative professions fear and must face. The ownership of ideas is difficult to prove. If you tell someone your plan in confidence and they, in turn, use it for their own purposes, there is very little you can do to show that you are the originator. Spreading this rumor is likely to make you look like the bad guy. It’s no wonder that this sort of generosity is cause for concern.

Arguably, no one would really offer up their original ideas before they have been fleshed out and no one would expect this from another artist. Talking about work in progress in general terms is one thing, but detailing the entire plan is another altogether. There is nothing wrong with being a little protective of your creative capital, it is the lifeblood of what you do.

Steve Jobs and Apple on stealing ideasBut what about sharing your networks or some trade secrets that helped you get to where you are today? While you may have worked tooth and nail for everything you’ve gained, there were surely people along the way who said yes at the right moment and assisted your progress. No one can ask more than this, and as an artist of a certain standing, there is nothing wrong with offering this sort of help.

It’s important to ask yourself what you may gain or lose by offering your assistance in any way. While this may not sound like a very altruistic way of thinking, remember that you are indeed running a business and there is nothing wrong with a bit of shrewd thinking. Further, though, when you stop and think about the outcome of sharing your network, it is unlikely that helping an emerging artist by introducing people who might be able to help will in any way affect your position as a more established artist.

No one exists in a vacuum. Even you, who may have scraped and fought your way to where you are today, benefited from the acceptance and help of others. Sure, you may have pounded the pavement endlessly in order to secure your position but that is no reason not to pay forward the success you have achieved. It is too easy to forget, once you have achieved a certain status, the myriad small moments that led you there. While it may seem as though hardly anyone was out to help you in the early days, surely there were some, otherwise you could not be where you are today. Even if it was just a few gallerists who were finally willing to take a chance, there are always rungs of assistance in the ladder to every success, no matter how small.

In our present times, we live in a world where community is very much at our fingertips. The rules of social engagement have definitely changed. This is both a benefit and a burden. While the new landscape of online social engagement can absolutely open up opportunities that didn’t exist prior to this revolution in social connection, the online community can also present a world of its own difficulties. It is impossible to know who you are actually dealing with and with virtually everyone in the entire art world present online, it can easily overwhelm a newcomer to the scene.

For these reasons, there is a lot to be said for good old-fashioned face-to-face interaction. Being the sort of artist who is willing to mentor in the real world sets you apart. Establishing this sort of reputation, for being the one who will gladly share the bounty you have created, seldom reverses one’s own success and frequently opens new doors you may never have considered.

Getting back to the idea of sharing artistic ideas and concepts, this is a bit trickier. As I said before, it may be unwise to give away your nascent, unfruited plans to just anyone. On the other hand, allowing others to view works in progress isn’t likely to cause too much harm.

Arguably, there is no such thing as original art. Even some of the most contemporary artists’ work is derivative of past creations. Marina Abramovic, in her unique style, has absolutely drawn from (and occasionally been accused of copying) works by other artists. Pablo Picasso (and perhaps more famously, Steve Jobs who quoted him) said, “good artists copy, great artists steal.” This doesn’t mean that you should open yourself up to idea theft, but it does mean that perhaps being stingy with your concepts, your network, your position as an established artist, doesn’t count for as much security as you might think. Be smart about things, but in general, it is always a good idea to reach down the ladder and help those coming up behind you find the next rung.  For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

Featured image: Jarrod Barker.

Artwork That Reminds Us History Is Absolute

Colorization processed G. Orwell photo- mensxp.com

“The most effective way to destroy people is to deny and obliterate their own understanding of their history.” -George Orwell

The facts of the past cannot be objectively altered regardless of belief or opinion. They can, however, be tainted by those wishing to assume power. It is critical that we understand the past as it happened and do not allow the view to be obscured. Only in this way can we ensure that we do not repeat the mistakes of our forebearers, only in this way do we as a society learn and move on from our past transgressions. Those who would revise the past must be confronted with resistance and overcome with the truth. We are bound by our ancestors to carry their truth along the banks of the future no matter how heavy the burden may be.

Golden Age Rorschach, 2014, 38” x 26”, Acrylic paint over inkjet print mounted on Dibond by Aura Goldenberg.

Aura Rosenberg is based in New York City and Berlin, Germany. Since 1993 she has worked on a project titled Berlin Childhood. Over the years the project has taken on many forms including a published book, souvenirs of Berlin’s Victory Column, photographs, and a film. The title comes from a series of texts by Walter Benjamin written during his exile from Berlin in the 1930s. Rosenberg began creating a photograph to correspond with each text which Benjamin wrote in order to combat his homesickness during exile. Chantal Benjamin, the granddaughter of Walter Benjamin moved to Berlin and contacted Rosenberg. The two became friends and Rosenberg began filming Benjamin and her daughter around the city also in correspondence with the original texts. Presently Rosenberg is editing her archive of footage and recording a narrative soundtrack of Walter Benjamin’s great-granddaughter reading his texts aloud. Rosenberg also creates work based on themes of sexuality. One of her current project is a continuation of an older work titled Porn Rock.

“145 Elm Ridge Drive Toronto”
Study Of Politics In Cell Tower Placement by Vid Ingelevics.

Vid Ingelevics is a Canadian artist. Much of his work examines representations of the past. His current long form project titled Freedom Rocks focuses on the history of the Berlin Wall since its removal in 1989. Ingelevics began researching what happened to the wall after it fell and discovered pieces of it across the world including in the United States and Canada. Initially, Ingelevics and his collaborator went to Washington, D.C. to learn about the movement of the remains of the wall. In the years following the removal of the wall there was a strong market for fragments. Pieces of the Berlin Wall now appear in the most unlikely corners of the world. Ingelevics work looks at why fragments of the Berlin Wall move around the world and who pays for this as well as putting the wall in the context of history rather than relegating it solely to the realm of political symbolism.  For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

Featured image- “Touching the Wall”, Berlin, 2014. From the larger project, Freedom Rocks, a collaboration between Vid Ingelevics & Blake Fitzpatrick begun in 2004 that explores the post-1989 history of the Berlin Wall.

Supplemental- Digital Rorschach examples from 2012 / 2013 series by Canadian Artist Jarrod Barker.

Space Race by Jarrod Barker. 2013.
Blue Nude Torso In Plaid Design. Jarrod Barker. 2012.
Monarch. Jarrod Barker. 2013/16.

A Few Words to Keep in your Pocket

History is absolute. Endeavor to know it and to speak its truth.

Interviews are available on iTunes as podcasts, and for Android please click here. All weekly essay pieces in a shareable format are here. The full archive of interviews here.

Books to Read

What are you reading? Add your titles to our reading list here. Heather Hubbs has recently read On Tyranny, Twenty Lessons from the Twentieth Century by Timothy Snyder and user Julia has been revisiting Slaughterhouse Five by Kurt Vonnegut.

An Artist Life Means Putting Your Guts Out Into The World

The formula for a life well lived might look something like this: Dive in head first > fail > repeat.

Life is a series of cycles. There is of course the broad cycle, we are born, we live, we age, we die. But within this scope are countless other cycles for every part and parcel of our time on the planet. The cycle of making mistakes, of continually pouring your guts out to the world and enduring the consequences, is one of the most important there is for artists. From this process you learn the most about who you are, and how you fit in the world. There will be plenty of moments when you are a total mismatch, when you throw yourself into the deep end and struggle to stay afloat. Under no circumstances should these moments be viewed as set-backs or failure.

Salvador Dali once said, “Have no fear of perfection, you’ll never reach it.” Take a minute to consider that. Really let it sink in. Let your mind internalize this notion and let it unleash a wave of relief through your whole body. What fantastic news this is, no matter what you do, no matter how long you live, you, I, we, not one of us, will ever be perfect. So how can you take this beautiful knowledge and use it to your own advantage? Once you are free from the restraints of perfection, how can this inform the way you continue on your path?

By adopting the formula above and not letting go no matter what.

You probably know stories about how mistakes have changed history for the better over and over again. The accidental discovery of Penicillin because scientists noticed that the mold on some forgotten fruit killed bacteria. Or the invention of silly putty (perhaps not on par with life-saving antibiotics when it comes to historic moments, but a great boon to childhood all the same) quite by accident in a military lab as scientists tried to create an inexpensive substitute for rubber. But have you ever really stopped to consider what these stories mean to an artist? How they can be freeing examples of the importance of making mistakes?

There is likely not a person out there who truly believes that perfection is attainable, but we are told far too often that we ought to strive for it. This leads to untold restraint, dissatisfaction, and who knows how many missed opportunities for glorious screw ups. Do not let this trap take hold of you. Throw your best and worst, craziest and most tame ideas out there for all the world to see. Who cares if you land flat on your face, as long as you’re still able to pick yourself up there’s no harm done.

As an artist you will be the recipient of rejection letters and emails. Stacks of them. Count on it. In every creative field, there are piles and piles of rejections to be gone through. Walt Disney was once fired for what his editor deemed a lack of imagination. Countless famous artists throughout history were rejected in their lifetimes, some only achieving posthumous success. Van Gogh, Manet, Turner, they all have in common that they faced painful rejection in their lifetimes. They also have in common that they didn’t give up their unique perspective on the world nor did they allow something as insignificant as rejection stand in the way of their forward momentum.

Collect your rejection letters. Create a special binder for them. Own them with pride knowing that you earned each and every one of them by putting a piece of yourself out into the world. Begin to think of rejection as a victory in itself because it means you tried. The moment you receive a rejection letter, consider that at that same moment, had you not tried, there would be nothing at all. Not trying isn’t really a way of avoiding rejection, it is simply a way of hiding from the world. You will never get anywhere at all if you don’t reveal yourself.

Artists are perhaps particularly vulnerable when it comes to the consequences of baring their souls to the world. Art is highly personal and the thought of making a mistake when the stakes are so intimately high can be enough to frighten even the boldest spirit. Rejection can feel like a very personal affront and can make it difficult to want to try again. It comes down to a choice really, to stay safe and make no progress, or let it all hang out and learn from every single mistake.

Just like with everything else in life, you will become accustomed to accepting rejection and mistakes as par for the course. There will come a day when you will leaf through your binder of rejection letters with a wisdom that can only be gained through the repeated process of failing. For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

More To Vast World Of Biennials Than Venice, Whitney and Documenta

With the historic opening of Documenta 14 in Athens this month, now is a perfect time to take a look around the world at more of the biennials happening in every corner throughout the year. You may recall a previous post in which we discussed three of the brightest stars in the biennial universe (namely, Venice, Whitney, and Documenta) but there is more to the vast world of biennials than just those few. There are old and new festivals celebrating cultural and political stories from every part of the globe imaginable. In these times of increased global awareness and community, the biennial may be one of the best conduits to further difficult conversations. The four biennials here take place in nations where socio-political upheaval has been or is part of the nations’ recent past or present existence.

Documenta 13 – Thomas Bayrle. Photo: commons.wikimedia.org

Odessa Biennale
A relative newcomer to the biennial scene, Odessa Biennale was established in 2013 by The Museum of Modern Art, Odessa. The first biennale was titled Self-government: cultural evolution vs. revolution. Participants were asked to examine the relationship and contradiction between various forms of freedom (personal, social, small group) and the impositions and restrictions of self-government. The upcoming biennale, set for August 26-September 30 is titled Turbulence. This year’s exhibition is rooted in Alvin Toffler’s 1970 book, Future Shock. Toffler examined the idea of collective shock as a result of living during a time of extreme change. Spinning out from the ancient curse, “may you live in an era of change” this year’s biennale seeks to disrupt the notion that extreme change is outside the ordinary and instead posits that all of human existence has been based around rotating times of chaos and calm. Open call for the 2017 biennale ended in December, but for future events (the next is slated for 2019) artists are always welcome to contribute their work for consideration.

Istanbul Biennale
This year will mark the 15th Istanbul Biennial. Since its inception in 1987, Istanbul has made the move to become an artist curated biennial. This year curation is headed up by artist duo Elmgreen & Dragset, Danish artists who explore the crossroads of art, architecture, and design. Istanbul has risen to a high place among the world’s biennial festivals, now being given similar footing to Venice, Sao Paolo, and Sydney. The event seeks to bring together Turkish artists as well as artists from the international community in order to further dialogue and exchange of cultural ideas. Past themes have included 2013’s Mom, am i barbarian? And in 2015 Saltwater: a theory of thought forms. The 2017 biennial is working in collaboration with the 2017 Istanbul film festival, both of which are exploring the title topic A Good Neighbor. In addition to the contemporary art program, the biennial will include ten feature and five short films all curated by Elmgreen and Dragset. The films (as well as the art) will look at the concept of home as a means of portraying identity and the intricacies of community and co-existence. The 2017 Istanbul Biennial runs from September 16-Novermber 12.

Beijing International Art Biennale
China is a nation with an ancient history of art as well as a finger on the developing pulse of the future. It is a burgeoning international economy as well as a land steeped in cultural tradition. The biennial was begun following China’s ascent to the WTO as well as their 2008 hosting of the Olympic Games. Through art, the Beijing Biennale seeks to further the notion of plurality as China continues to open its borders and join the world stage. The overall theme of each biennial is stated as demonstrating “the graceful bearing of opening up in an all-round way.”

photo: news.cn

A few of the tenets of the Beijing Biennale are, “building a grand path and bridge for international cultural exchanges” and “closely combining arts with international trends and national interests, developing the resource advantages in serving society and human beings.” The theme of the 2017 Biennale, set to run from September 24-October 15 at National Art Museum of China, encapsulates these basic principles. The Silk Road and World’s Civilizations considers the ancient tradition of China’s Silk Road and the new tradition of peaceful international development.

Karachi Biennale
In its first ever biennale, Pakistan will explore bold themes under the title Witness. According to the festival website, “Art as a testament of its time has always held significance, particularly in times when memory is heavily contested.

Czech born writer Milan Kundera

According to Milan Kundera, ‘The struggle of man against power is the struggle of memories against forgetting’. The theme Witness has been chosen for its strong relevance to politics of representation, erasure and selective documentation.” Pakistan has been a nation of political and social strife. Like much of the world today, upheaval has been a strong contributor to individual experience. Art has always been a medium that can reach beyond difficult times and continue a dialogue outside the socio-political arena. Karachi’s first Biennale will be curated by Amin Gulgee who grew up in Karachi.  For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

Banner image: Teaser Magazine 2015 Instanbul Biennale

 

A Cautionary Tale Of Picking Winners

Think twice before picking. image courtesy of www.weddingunveils.com

It’s dangerous to pick winners. Everyone knows that and yet it’s difficult to not put your stamp, your intuition and your ego into choosing a winner. Heck, some folks even make a decent living out of it. They’re called critics and advertising executives and sometimes they’re known as a marketing committee.

But just for a moment let’s consider what it means to be in a position of influence- your very thoughts and words will ripple out and possibly affect opinion, access to resources and ultimately success or failure. Choosing winners should be done with the utmost caution. (Does anyone remember Dewey defeats Truman? Okay that is a bit obscure….what about the story of The Beatles being rejected by the first batch of record labels they approached? “Sorry, Lads- You’ll never make it in the music industry”).  This holds true for social media and the internet- no one and I repeat NO ONE should be promulgating  ‘accepted and preferred methods of blogging, tweeting, linking et al. After all, censorship is just another form of propaganda and that’s bad right?

The internet is perhaps the last true vestige of individuality, of a digital ‘Wild, Wild West’, of a digital ‘Gold Rush’. Choosing winners is not always a bad idea if it’s done without malintent. It’s a great form of entertainment (Dave’s Top10 list) and conversation and debate (Top 10 universities in Canada) but when a list is garnered based on subjective criteria (“Sorry, Lads- You’ll never make it in the music industry”)- one must question the motivation and prevent ‘cronyism’.

NARAL Hand Drawn Playing Cards Celebrate Trailblazing American Women

In honor of Women’s History Month and coinciding with worldwide activities marking International Women’s Day, NARAL is relaunching The Gender Cards—a deck of illustrated playing cards that celebrate trailblazing American women. Each card is hand-drawn and unique, and recalls the incredible women—past and present—who have helped define the American spirit.

NARAL cards animation

These cards feature some of the strong leaders, brilliant thinkers, fierce competitors, brave risk takers, and trailblazing innovators who achieved great things while always moving the nation forward.

“Now more than ever, it’s time to celebrate the trailblazing women who have always made America great,” said Ilyse Hogue, president of NARAL Pro-Choice America. “One of my favorite things about The Gender Cards is seeing my friends and family post photos of their kids playing with the cards. These cards are not only beautiful to play with, they help us learn more about the women whose lives help tell the American Story. These really are the perfect gift.”

The Gender Cards make a great gift for friends and family, and are available only through NARAL. Get yours today at TheGenderCards.com.

Some of the amazing American women featured on the 54 hand-drawn cards include:

  • Rosa Parks
  • The Women of the Supreme Court
  • Black Lives Matter leaders
  • Hillary Clinton
  • Helen Keller
  • Rachel Carson
  • Gloria Steinem
  • Dolores Huerta
  • Sojourner Truth
  • The Suffragists
  • Sheryl Sandberg
  • Beyoncé
  • Michelle Obama
  • Sally Ride
  • Ella Fitzgerald
  • Laverne Cox
  • Georgia O’Keeffe
  • and many more!
For the Silo, Bianca Rosales.
NARAL Pro-Choice America and its network of state affiliates are dedicated to protecting and expanding reproductive freedom for all Americans. NARAL works to guarantee that every woman has the right to make personal decisions regarding the full range of reproductive choices, including preventing unintended pregnancy, bearing healthy children, and choosing legal abortion. In recognition of its work defending our constitutional right to choose, Fortune Magazine described NARAL as “one of the top 10 advocacy groups in America.”
naral prochoice america logo

In These Days Of Alternative Fact And Secrecy It Is Difficult To Hold On To Truth

The shape of truth is often difficult to discern. It bends and shifts or is manipulated to suit a particular narrative. Facts become the object of debate when power is at stake. Corruption breeds untruths. While objective concepts do not require belief in order to exist, we can not grasp what we simply do not know. In these days of alternative fact and secrecy, it is difficult to hold on to what constitutes truth. We are told by those on high to avert our eyes and ears while purveyors of truth are silenced. John Dalberg-Acton bequeathed these words to the world, “Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men.”

Richard Vine is the managing editor of Art in America.
Richard Vine is the managing editor of Art in America.

Richard Vine, art critic and managing editor of Art in America has recently penned his first novel. SoHo Sins follows the pulp tradition right down to the cover art created by Robert McGuire, one of the greats of noir cover art in the 1950s. The novel deals with the corruption of innocence by way of a murder mystery and harkens back to the 90s heyday for the art world in SoHo. Vine has also curated multiple exhibits including “Darkness Visible” in Beijing, China and “Golden Selections” in Iceland. Vine’s second novel will take on the political crimes enacted at Kent State when the National Guard opened fire on demonstrating students wounding nine and killing four. He was a student at Kent State at the time and witnessed this incident.

Installation View, Cynthia Greig's “Making Mischief” at Center Galleries, College for Creative Studies, Detroit, MI photo credit: Alex Gingrow
Installation View, Cynthia Greig’s “Making Mischief” at Center Galleries, College for Creative Studies, Detroit, MI photo credit: Alex Gingrow

Cynthia Greig is a native of Detroit. Her studio sits north of the famed 8 Mile. She says of her home city that while there is a great diversity of opinion, even in the midst of decay those who truly know the city could see the inherent beauty of the place. Her art takes on the topic of exhibitionism, investigating and deconstructing the concept of the white cube gallery space and breaking it down to its essential parts. She has watched the scale of galleries grow exponentially from white cube to international powerhouses and examined how this affects the value of the art within. Her art explores these themes often depicting interruptions in the pristine facade of the gallery space.

Additional interviews include: Nate HarrisonChristopher Richmond, and Melissa Stern.

tequila mockingbird bookWhile we can not ever know absolute reality, we can look at it from every angle and make informed decisions. What are you reading to shape your own reality? Tequila Mockingbird is a book written by Carter Ratcliffe, friend and colleague to Richard Vine, that bears witness to Russian oligarchy through the vapid eyes of a supermodel. Cynthia Greig balances intake of the barrage of political news with American Canopy: Trees, Forests, and the Making of a Nation by Erik Rutkow. Add your titles to our reading list here.

FIGMENT NYC invites artists to submit their proposals for an annual mini golf course. Artists create large, interactive installation pieces at Governor’s Island, New York to be enjoyed by the public. Deadline for submissions is March 10 and artists must be able to participate in installation during late May. All proposals must include an estimated budget.

For some, truth is malleable and to be used in order to bolster a particuclar need. We must always strive to stay awake, demanding transparent truths and examining from every angle. We must raise our eyes and our voices, crying out until the truth is spoken loud and clear. For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

What Interior Design Is All About

Maybe you watch all the TV shows, follow the blogs, and read all the magazines (or perhaps just look at the pretty pictures) and still wonder what Interior Design really is, what a Designer does, and if you would benefit from working with one?  If so, then read on because here’s the nitty gritty on Interior Design and the passionate Designers working within it.

Interior Design is about providing “creative design solutions for interior environments and its clients.  It is the combination of technical and analytical skills with an aesthetic vision to achieve spaces that are functional, support the health, safety and well-being of users, enhance the quality of life of the occupants, and are visually attractive” (www.idcanada.org ).

Interior Design can cover a variety of disciplines, including residential, corporate/workplace, retail, healthcare, hospitality, public, and institutional design.  Designers pay special attention to function, space planning, ergonomics, lighting, and of course the “pretty” surface elements such as colours and fabrics.  Interior Designers can be thought of as an “interior architect” and are skilled in the aspects of spatial planning, preparing technical drawings and documents, and can help design and renovate interiors from drawing up the initial floor plans to placing the last decorative accent.

How does an Interior Designer gets to be a certified professional?   It begins with 3-4 years of schooling, followed by a minimum of 2-3 years of work experience, and then certified by rigorous examinations facilitated by the professional bodies of ARIDO and IDC.  Designers are required to carry liability insurance, participate in ongoing professional development programs, and uphold a professional code of ethics and standards to maintain their credentials.

Interior Designers can be hired for remodels, renovations, redecorating, and new build projects.   They often work with architects, trades, and other design professionals to achieve the clients’ goals while following safety standards and building codes.  Designers are often involved with planning from the very beginning but can be brought in at any stage of the design and construction process.

The cost of hiring an Interior Designer may seem prohibitive for those on a tight budget, but the benefits are advantageous.

Those who don’t have the time or desire to plan, shop, select, and oversee their project will ultimately profit from hiring an expert.  An Interior Designer can prevent clients from making costly mistakes; whether it is with project management, decision-making, or providing savings on products and materials purchased.  Designers bring with them an array of professional contacts for trades, suppliers, custom fabricators, and favourite stores.  Regardless of the project size and needs, clients often have the option to choose from a variety of services to suit their budget.

interior design banner

If you are considering hiring an Interior Designer know what you want by determining your needs beforehand, and define your style through design and architecture magazine clippings.  You can find a Designer through word of mouth, web-based research, professional associations, or trade magazines.

Interview them to review their portfolio, determine that your personalities mesh, discuss your project scope as well as the designer’s fees and process.  Most important of all, have fun with the process – your interiors will thank you, and you will have made an investment into the enjoyment and functionality of your space. For the Silo, Ramee Cyr Principal, Ra-me Interior Design www.ramedesign.com

Originally published in print edn. of The Silo December 2013.

Spotlight image via- https://www.pinterest.com/source/cgarchitect.com

US Premiere of Small Wonders: The VR Experience At Metropolitan Museum Of Art

Walking through 500-year-old artOnce I put the VR headset and headphones on, it truly felt like I was transported to another world. You could walk through the levels of sculpture and detail in the bead, which was a frieze of heaven on top, purgatory in the middle, and hell below it. There were easily 20 fully carved objects – humans, demons, and animals – in the five centimeter bead, with multiple layers of objects on top of one another to create a three-dimensional image. I was astounded to be able to see, as close as I wanted to get, the bead in all its detail.”— Stefan Palios,betakit

The Canadian Film Centre’s Media Lab (CFC Media Lab), Seneca’s School of Creative Arts and Animation, and the Art Gallery of Ontario (AGO) are pleased to announce their groundbreaking virtual reality (VR) collaboration, Small Wonders: The VR Experience. It will screen for a special four-day limited-run as part of The Metropolitan Museum of Art’s new exhibition, Small Wonders: Gothic Boxwood Miniatures, February 22-27, 2017 at The Met Cloisters (99 Margaret Corbin Drive, Fort Tryon Park, New York, NY 10040).

From February 24 to 27 during public hours, visitors can don a VR headset and explore a 3D rendering of a miniature boxwood carving from the AGO’s collection. The experience is free with general admission, reservations required, and marks a significant first for The Met Cloisters—the integrated use of VR to enhance the exhibition experience.

The exhibition Small Wonders: Gothic Boxwood Miniatures, which runs through May 21st, brings together for the first time some 50 rare boxwood carvings from museums and private collections across Europe and North America. The exhibition offers new insight into the methods of production and cultural significance of these awe-inspiring works of art. Small enough to fit in the palm of the hand, these tiny masterpieces depict complex scenes with elegance and precision. Without fail, they inspire viewers to ask how a person could have possibly made them, a question that can only be answered today and a challenge perfect for VR technology.

“Much of the success of new VR will hinge upon the quality of experiences being created. Everyone is searching for that sublime encounter one can only have in VR. With the boxwood miniatures and their high-resolution scans, we have found the perfect, transcendent landscape to explore in this medium,” says Ana Serrano, Chief Digital Officer, CFC, and Producer, Small Wonders: The VR Experience.

The AGO, CFC Media Lab and Seneca’s School of Creative Arts and Animation partnered to create Small Wonders: The VR Experience. Using one of the AGO’s micro-computed topography (micro-CT) scans of the miniatures, the creative and technical team led by interactive artist and designer, Priam Givord, developed an experience specifically for the HTC Vive platform. Viewers can explore the intricate carvings of the prayer bead from various angles and in detail otherwise inaccessible to the human eye. The soundtrack, Treasures of Devotion: Spiritual Songs in Northern Europe 1500-1540, echoes the ambience of the wider show. The result: VR enriches the contemplative and immersive experience.

Barbara Drake Boehm, the Paul and Jill Ruddock Senior Curator for The Met Cloisters said: “At first glance, the VR experience might seem anomalous in the medieval ambiance of The Met Cloisters. But, thanks to the efforts of the CFC Media Lab, Seneca and the AGO, VR opens a portal through which our visitors can tumble into a tiny world, and sense the meditative power that these centuries-old works of art were intended to convey.”

Small Wonders: The VR Experience was created by Lisa Ellis, Conservator of Sculpture and Decorative Arts (AGO); VR Creative and Technical Director Priam Givord (Interactive Artist/Designer); VR Producers Ana Serrano (CFC Media Lab) and Mark Jones (Seneca College); VR Technical Team Craig Alguire, Morgan Young (Quantum Capture) and Tyrone Melkitoy (Mobius Interactive); Composer/Vocalist Anne Azema, Artistic Director (The Boston Camerata); Narrator Gillian McIntyre; and Micro-CT Scanner Andrew Nelson, Associate Professor of Anthropology, Sustainable Archaeology (Western University).

The exhibition continues at The Met Cloisters through May 21, 2017, but the VR experience will only run during public hours, February 24–27. To learn more about the Small Wonders exhibition and to plan your visit, go to: http://www.metmuseum.org/exhibitions/listings/2017/small-wonders

At The Met Cloisters, Small Wonders: Gothic Boxwood Miniatures is made possible by the Michel David-Weill Fund. It was organized by the Art Gallery of Ontario, Toronto; The Metropolitan Museum of Art, New York; and the Rijksmuseum, Amsterdam.

Social Media

Canadian Film Centre (CFC)
@cfccreates.comfacebook.com/cfccreates CFC Media Lab (CFC Media Lab)
@cfcmedialabfacebook.com/cfcmedialab
Seneca College
@senecacommsfacebook.com/senecacollegeArt Gallery of Ontario (AGO)
@AGOTorontofacebook.com/AGOToronto

The Metropolitan Museum of Art
@metmuseum | facebook.com/metmuseum

About CFC

The Canadian Film Centre (CFC) is a charitable organization whose mission is to invest in and inspire the next generation of world-class Canadian content creators and entrepreneurs in the screen-based entertainment industry. A significant economic and cultural driver in Canada and beyond, CFC delivers a range of multi-disciplinary programs and initiatives in film, television, music, screen acting, and digital media, which provides industry collaborations, strategic partnerships, and business and marketplace opportunities for talent and participants. For more information, visit  cfccreates.com.

About CFC Media Lab

The Canadian Film Centre’s Media Lab (CFC Media Lab) is an internationally acclaimed digital media think tank and award-winning production facility. It provides a unique research, training and production environment for digital media content developers and practitioners, as well as acceleration programs and services for digital entertainment start-ups and related SMEs. The Silo founder and Digital Editor Jarrod Barker and contributor Arthur Maughan are graduates and fellows of the CFC Media Lab. Program participants have emerged as leaders in the world of digital media, producing groundbreaking projects and innovative, sustainable companies for the digital and virtual age. CFC Media Lab is funded in part by the Federal Economic Development Agency for Southern Ontario. For more information, visit  cfccreates.com.

About Seneca

With campuses in Toronto, York Region and Peterborough, Seneca offers degrees, diplomas, certificates and graduate programs renowned for their quality and respected by employers. It is one of the largest comprehensive colleges in Canada, offering nearly 300 full-time, part-time and online programs. Combining the highest academic standards with work-integrated and applied learning, expert teaching faculty and the latest technology ensure Seneca graduates are career-ready. Find out more at  senecacollege.ca.

About AGO

With a collection of more than 90,000 works of art, the Art Gallery of Ontario is among the most distinguished art museums in North America. From the vast body of Group of Seven and signature Canadian works to the African art gallery, from the cutting-edge contemporary art to Peter Paul Rubens’s masterpiece The Massacre of The Innocents, the AGO offers an incredible art experience with each visit. In 2002, Ken Thomson’s generous gift of 2,000 remarkable works of Canadian and European art inspired Transformation AGO, an innovative architectural expansion by world-renowned architect Frank Gehry that in 2008 resulted in one of the most critically acclaimed architectural achievements in North America. Highlights include Galleria Italia, a gleaming showcase of wood and glass running the length of an entire city block, and the often-photographed spiral staircase, beckoning visitors to explore. The AGO has an active membership program offering great value, and the AGO’s Weston Family Learning Centre offers engaging art and creative programs for children, families, youth and adults. Visit ago.net to learn more.

About The Metropolitan Museum of Art

The Met presents over 5,000 years of art from around the world for everyone to experience and enjoy. The Museum lives in three iconic sites in New York City— The Met Fifth Avenue, The Met Breuer, and The Met Cloisters. Millions of people also take part in The Met experience online. Since it was founded in 1870, The Met has always aspired to be more than a treasury of rare and beautiful objects. Every day, art comes alive in the Museum’s galleries and through its exhibitions and events, revealing both new ideas and unexpected connections across time and across cultures.

The Met presents over 5,000 years of art from around the world for everyone to experience and enjoy. The Museum lives in three iconic sites in New York City— The Met Fifth Avenue, The Met Breuer, and The Met Cloisters. Millions of people also take part in The Met experience online. Since it was founded in 1870, The Met has always aspired to be more than a treasury of rare and beautiful objects. Every day, art comes alive in the Museum’s galleries and through its exhibitions and events, revealing both new ideas and unexpected connections across time and across cultures.

Light Informs Art In Ways That Cannot Be Disentangled

We sit in the grip of deep winter, snow reflecting the moonlight at last. At this time of the year, the earth slows down and so too can we. It is time for us to reflect as well, upon the year that has been and the year ahead. During these dark months, light becomes a precious thing. Something to celebrate and embrace as we pass the days. Everything we see is light and light informs art in a way that cannot be disentangled.

ak-dolven-painting-detail

“Light is also about…the passage of time,” says Norwegian artist A K Dolven. Living on an island in Norway above the Arctic Circle has given her a unique perspective about the interplay of art and light. Her work examines intimacy and large social groups, the relationships of nationality, population, space, and how this changes the work she does. In her village of nine people, a piece of art takes on a very different character than it does in a large city such as Brussels or London. Dolven incorporates balance in its many forms in the world we live in. Political balance, social balance, life balance, and other delicate equilibriums contribute to the nature of her art.

Milovan Destil Markovic recently participated in a Belgrade-based exhibition titled “The Pleasure of Love in a Time of Hate.” His work for the exhibition was in the form of barcode paintings that touched on sexual intimacy. Markovic also uses his barcode paintings in a series titled “The Abduction of Europe” in which he takes a hard look at economic power struggles within the European community.

milovan-destil-markovic-barcode-paintings

The paintings resemble street graffiti with economically and politically charged statements spray painted within the confines of a barcode structure. Markovic also creates what he calls Transfigurative Paintings. These works employ a medium that reflects the subject in some way.
Additional interviews include: Karl Haendel and Paul McDevitt

Winter can be a time for personal reflection. We can create a space where it is safe for our minds to explore new horizons through literature. What are you reading to pass the cold days and dark nights? Click here to add your books. User Carla Cruz has been immersed in The Mandarins by Simone de Beauvoir, while M Chevska seeks winter solitude in Magic Mountain by Thomas Mann.

An example of Jarrod Barker's graffiti inspired landscape painting.
An example of Jarrod Barker’s graffiti inspired landscape painting.

Those interested in the opportunity to create a piece of permanent, public art can submit to Seattle’s Central City Connector Project. An artist or team of artists will be chosen to create artwork that defines the aesthetic of the Central City Connector Streetcar Line. Alte Schule Hohenstein has an open call to artists interested in a residency at their school in Germany.

As we run down the days until the world is reborn and spring returns, let us not forget to enjoy the respite of winter darkness. Invite light in when it presents itself and wrap your mind in the stillness of midwinter.For the Silo, Brainard Carey.

Brainard  is currently giving free webinars on how to write a better Artist bio and statement and how to get a show in a gallery – you can register for that live webinar and ask questions live by clicking here.

Spotlight image courtesy of urbanchristiannews.com

Supplemental– The History and Creation of the Barcode.

Light, Interviews, Books to Inspire, And A Call To Artists From Rome

Consider for a moment the nature of light and time. Fleeting, infinite, unknowable, and yet familiar as our own minds. We long for more time while cursing its slow progress. Temporal matters dictate every aspect of our human lives. We are beholden to the times in which we live. We cannot grasp light and yet we are surrounded by it. When we enter into the unknown, art is a light guiding us toward better days ahead.

Mary Temple's "unsolved red white and blue"
Mary Temple’s “unsolved red white and blue”

Mary Temple has the ability to incorporate all of this into her artwork in the most surprising ways. She can capture a moment and freeze it for all eternity with the stroke of her brush. Her ethereal public art painted on existing architecture preserves the memory of a moment of light. Temple also focuses on the times in which we live, using her art to engage in global political discussion. Her series Currency depicted world leaders in such a way that ranked them according to their ability to achieve progress in matters of world peace. Temple uses time as a dimension in her work. Currency was an up to the minute newsfeed told through hand drawn portraiture, while her public artwork uses light to capture time and hold it still for all to see.

Susan Silton Billboard commission
Susan Silton Billboard commission

Susan Silton lets our life and times inform her art. Through performance, installation, video, photography, text, audio, participation and print-based projects, Silton speaks to the turbulence around us. She fuses humor, unease, beauty with the intention of shining a light on the failures and triumphs of our moment on the planet. Her video work “Turn the Beat Around” was a direct response to the 2016 attack on an Orlando, Florida nightclub. Her art is a conduit to process grief, come to terms with the violence in our society, and seek common ground.

Writer Murong Xuecun once said, “Literature is not at the service of the government; on the contrary governments should do everything in their power to create a favorable climate for literature.” In these uncertain political times, what are you reading? Click here to contribute your books in the comments  or use the comments feature at the end of this post. Tony Maslic, is reading “The Dispossessed” by Ursula Le Guin. Lian Brehm has turned to Suzi Gablick’s “The Reenchantment of Art” while artist Mary Temple cites the works of Chimamanda Ngozi Adichie, as well as her TEDx talk We Should all be Feminists as necessary fuel.

The Rome Glocal Brightness 2017 Light Festival has issued a call for artists. The Festival illuminates the sixth district of Rome allowing viewers to experience undiscovered corners of the city.

This bringing of light does not seek to diminish the dark, but to emphasize that the darkness can become a canvas in itself.
As we stand together at the edge of a new ravine, let us not fear what may be but embrace what is in each moment and never stop reaching toward the light. For the Silo, Brainard Carey.

Brainard Carey is an artist, author and educator. You can attend one of his free webinars for artists here. He also has an educational platform for artists called Praxis Center.

*featured image- Mary Temple “Currency”Series

Across The Arts Vulnerability Prevails And Here’s Why It’s An Asset

Just for a moment, think about all of the many career fields in the world. Now think about those that require a personal emotional investment as a matter of course.

How many bankers make a regular practice of exposing their deepest insecurities to the world through their work? How many veterinarians routinely put on display the most precious and personal aspects of their hearts and minds? Probably not that many. As an artist, you are literally doing this all the time. Whether the emotional investment is major or minor, and whether you are exposing personal joys or defeats, the fact remains that careers in the arts by their very nature involve a whole lot of very personal investment. Unfortunately, some artists view this as a liability and allow the idea that they don’t possess the right self-esteem to affect their ability to work. It is important to find ways to lay these insecurities to rest and accept that by its very nature, art puts us in a vulnerable space. Embrace this rather than allowing it to overwhelm you, consider it an asset going forward.

Across the arts fields, vulnerability prevails. It is what often informs some of the most beautiful work. Whether we are talking about a performer or a visual artist, human nature dictates that when we put ourselves out into the world in the way that an artist does, there is a certain measure of vulnerability built in to the equation. It is a rare thing indeed to find a performer who doesn’t experience the butterflies of stage fright however subtly, no matter how seasoned he or she may be. And it is equally unlikely to find an artist who operates from a place of pure confidence free of the weight of uncertainty.

Jarrod Barker After the Rain 2016
Jarrod Barker After the Rain 2016

The world of art, not to mention the world at large, would be a very different place if insecurity did not exist. If everyone walked around with stiff confidence all the time there would be no room for tenderness, bravery, courage, and the bonding commonality of vulnerability that we all experience which is often the key to connecting an audience to a work of art. Every human alive understands what it is like to feel overwhelmed and uncertain and it is often this understanding that leads people to seek out art as a means of connecting to others through this shared human emotion.

Self-esteem has become a buzz word without a strong definition to back it up. We allow it to inform us as though it is some sentient entity that can make or break our resolve as artists. The fact is, self-esteem is merely a label for the way we view ourselves. It is us, and us alone, who decide how we approach the world. Allowing a vague concept like self-esteem to stand in the way of creating something that speaks to the very soul of who you are makes as much sense as allowing a phobia of flying stop you from seeing the world. You must conquer these self-made fears and come out on the other side.

Jackson Pollock Number 1 1950 Lavender Mist
Jackson Pollock Number 1 1950 Lavender Mist

The fact is, there is no way around baring your very soul as an artist. Whether it is only a glimpse or whether you let it all hang out for the world to see, in every work you create there is, inherently, a very personal piece of you. Without this, your work would lack meaning and depth. People view art expecting the spectacle of human emotion. To deny this because of some feeling of low self-esteem is to deny an opportunity to yourself and your audience.

There are no guarantees in life, everything we do carries a risk. Every career has its risks and benefits, though these vary wildly across the spectrum depending on what field we look at. Art is no different. There are no guarantees. Sometimes you will expose your most private self and receive less than gentle feedback. Under no circumstances should this give you anything more than a moment’s pause. Brush off, stand up, and get back to it. Use these experiences to further inform your work. Explore the feeling of exposure and the insecurities of this concept of self-esteem. Look fear in the eye and let it look right back.

Ultimately it is up to you how you choose to face the very real challenges of so-called self-esteem in your work as an artist. Only you can know your own limits, and only you can be brave enough to step beyond them. No one ever achieved very much who didn’t expose their inner selves to total annihilation. While this may sound like a terrifying prospect, consider why you are sitting here reading this blog in the first place. If you’re an artist, by simply declaring to the world that you are an artist, you have already chosen the path of courage. You have willingly stepped into the ring with your heart on your sleeve. There’s no turning back now. For the Silo, Brainard Carey.

Supplemental- The start of abstract expressionism challenged “safe, established painting styles”

Poetic Grace Gesture Is Needed In All Art Work

Dear Reader, it is difficult to deny that a side of art making is fatally concerned with the poetic grace of the gesture – it is expected that a work should exude a cosmic and ineffable air.

Metropolitan Museum Of Art Curator Denise LeidyRegardless of your medium, I hope this glance into the minds of two established poets from very different walks of life can help dissipate the intimidating mist between process and product, as well as remind you that the transcendent and the familiar are often one in the same.

Meena Alexander PoetGlobal spectator Meena Alexander recognizes that even in the grand art of poetry is a desire to express what cannot be said through its own means. After eight books of poems and a lifetime of travel, Alexander continues to defend her craft as the most ordinary of entities, no more inexplicable than a child’s obvious and impossible sense of language or rhythm.

New York-based Eileen Myles approaches poetry from a reserved and humble perspective, with the intent of striking a tasteful balance between metaphysical grandeur and the habitual rhythm of the everyday.

Eileen MylesMyles, a breathing artistic currency, treats poetry as an extension of the self with the potency of a movement and the collective memory of a civilization. Myles proves that common experience and abstract phenomena are synonymous when we step back to look.

If the weight of the world seems so immense that the few strands of creativity cannot unravel, the Mayer Foundation offers emergency funding for New York artists facing economic, residential or medical turbulence. Proposals may be submitted at any time, with over two thousand dollars granted to those with concrete objectives and a levelheaded art plan.

It is easy to forget that behind the polished mirror of history is a messy and cumulative reality. There is little difference between the intelligentsia of years past and the friends sitting at your dining room table. For the Silo, Brainard Carey.  

Supplemental-

Funny Paradox Of Digital Life Is Design Parameter For New “Captcha” Clothing

Print All Over Me is a creative community of people turning virtual ideas into real world objects. Every three months, we release a series of silhouettes like t-shirts, backpacks, jockstraps, etc. As a designer, you can upload your own artwork to each silhouette and then offer your design for sale. Even “captcha” designs like in our collab below with EXONEMO.

Every piece on PAOM is custom made. We print the fabric first and then cut and sew. We believe that by taking fashion slowly we can: a. offer high quality items; b. produce in an environmentally sustainable way; c. (and most importantly) offer our studio employees a living wage and health benefits.

Our office and collab studio is based in New York at New Inc. – the New Museum’s incubator. Our main production studio is outside Shanghai and we have a satellite studio in Georgia, outside Savannah.

Print All Over Me Captcha Designs by ExoNemo
Click me to design your own captcha – antibot wear.

Supplemental-

Neilsen's signature look- a la 1970's 1980's
Neilsen’s signature look- a la 1970’s 1980’s

Was Cheap Trick guitarist Rick Nielsen an early captcha-clothing pioneer?

.

Limelens Smartphone Lenses Take on the Traditional DSLR Camera

 

Due to rapid advances in technology, the quality of smartphone cameras is now on a par, if not better, than some point-and-shoot cameras and entry-level DSLRs.  With the increasing demand for smartphone accessories to maximize users’ photographic potential, Limelens offers superior quality smartphone  lenses at a price within reach of the masses. Limelens lenses capture intricate detail that a smartphone camera could not achieve on its own.

Limelens product range includes The Thinker, a dual macro/wide lens and The Captain, a 190 degree fisheye lens, with more smartphone camera accessories to follow. The lenses boast incredible framing capabilities, removing the limitations of the smartphone camera to produce stunning photographs with a greater choice of photo angles, framing and composition.

Available at www.limelens.com for $99 USD, the Limelens introductory Set includes both lenses as well the Limeclip attachment that fits over 40 devices including leading smartphones and tablet brands.

(See compatibility here)  Limelens is taking advantage of the exponential growth of smartphone users and their insatiable desire to share their pictures on social media platforms.

Faye Jones, the Communications Director of Limelens says “While purists may argue about the limitations of smartphone camera capabilities, stand-alone cameras cannot compete with the portability of the smartphone and the public’s desire to share their photos instantly.  Online photo sharing has become a way to express identity, rather than compete”.  Jones says

“Limelens has recognized that people are choosing smartphones over conventional cameras and we have responded to this trend with the introduction of Limelens, a range of sleek, intuitively designed smartphone lenses that are compatible with major smartphone brands”.

The quality of smartphone camera images, and the features they offer, means that less people are spending money on regular cameras. According to data from Japan’s Camera and Imaging Products Association, camera sales have been steadily declining. In 2010 sales were at a high of 120 Million units but sales have reduced to 30 Million in 2015.  For the Silo, Dawn Ryden.

  • Limelens offers a versatile attachment compatible with 40+ devices whilst ensuring the lens is stable and is easily attached and removed.
  • Limelens offers users the ability to take photographs with wider angles, in order to capture all elements of their photograph.
  • Limelens offers users the ability to capture incredible details of their subject, of which a smartphone camera alone could never accomplish.
  • Limelens provides smartphone photographers with a sense of community, encouragement and inspiration for their projects, no matter their distance, experience level or ability.

About Limelens:

Limelens was founded by UCT (University of Cape Town) student and entrepreneur Tyler Bodmann and has been in development since August 2014. The Limelens team includes Joel Bronner, Faye Jones, James Badenhorst and Michael Dickens. Limelens is driven to create products with the intention to intrigue and enable its ever-evolving photographic community to see, capture and create differently. The Limelens philosophy implores a vision of adventure and discovery through this new creative medium to accumulate to a movement so aptly called The Limelife. Launched in the Spring of 2016, Limelens smartphone accessories offer users the ability to take photos with wider angle and incredible detail while maintaining image quality.  Compatible with over 40 smartphone and tablet brands, Limelens is the most versatile lens attachment available to smartphone camera users.


	

3rd Concours d’Elégance Elite Concept Car Event

Peter Auto is delighted to announce that the Concours Chantilly Arts & Elegance Richard Mille, which will be held on 4th September in the Chantilly Domain for the third time, is welcoming two new partners: BMW and ACJ (Airbus Corporate Jets).

Last year's Chantilly.
Last year’s Chantilly.

BMW was present at the 2015 event as entrant in the Concours d’Elégance reserved for concept cars and won the 1st prize with the 3.0 CSL Homage R. In 2016, the year which marks the Bavarian make’s centenary, BMW has joined the Chantilly Arts & Elegance Richard Mille in the context of a wider partnership that will be announced at a later date.

ACJ provides its clients with the most modern business jets in the world based on the full range of planes made by Airbus, leader in the field of aeronautics, thanks to its unique expertise, innovative technology and bespoke customer service. A fully personalised interior can be installed in these very spacious VIP planes including, for example, a lounge, an office, a bedroom and a bathroom. By combining interiors with unique living spaces and a range of action that enables its clients to cover the whole world, ACJ facilitates their life style. With ACJ Chantilly Arts & Elegance welcomes a partner whose values of excellence, innovation and luxury dovetail perfectly with those highlighted by the event.

Last year's winner- the BMW CSL R concept car. What a beauty!
Last year’s winner- the BMW CSL          concept car. What a beauty!

BMW and ACJ join a list of prestigious partners who have renewed their confidence in Peter Auto in 2016 for the Chantilly Arts & Elegance Richard Mille: DS Automobiles, Le Point, Bonhams, Relais & Châteaux, Charles Heidsieck, Radio Classic, the IDEC Group, etc.

The first two Chantilly Arts & Elegance Richard Mille were an instant success with the public, manufacturers, collectors and partners. They were also rewarded in Great Britain by the prize for the Motor Car Event of the Year in 2014 and 2015 at the International Historic Motoring Awards. In 2015 the event received the backing of the French Ministry of Culture and Communication, which has renewed its support in 2016.

The 3rd Chantilly Arts & Elegance Richard Mille follows in the same vein as the previous ones by continuing with the Concours Automobile allied with a wide range of activities that include the French Art of Living, Fine Arts, Arts of the Table, Fashion, Music, Watch making, etc. with the partnership of prestigious houses and brands. Thus, all the ingredients are combined to make it a rendezvous that’s unique in its field in an exceptional setting only a few kilometres from Paris. The riches of the Chantilly Domain and the eponymous princely town give Chantilly Arts & Elegance Richard Mille the quintessence of art and elegance, which all the visitor can enjoy at this convivial, family event.

Click me! Future ready art music for future ready Super Cars.

New ‘Duct Tape DIY Book’ is Taking Crafting and Fashion World by Storm

From the author of the #1 best-sellers, Tape It & Make It, Tape It & Make More and Tape It & Wear It comes the fourth book in this revolutionary “duct tape craft series:” Duct Tape Bags: 40 Projects for Totes, Clutches, Messenger Bags, and Bowlers (Clarkson Potter, July 2016). With the upcoming release of her new book, Richela Fabian Morgan is continuing to take the crafting and fashion world by storm, turning the humble roll of duct tape into the trendiest craft item since glitter glue.

Rachela Fabian Morgan AuthorEveryone from trendy teens to famous fashionistas can begin exploring the infinite uses this easy-to-follow guide provides to making handbags so fashionable, you won’t actually believe they’re made of duct-tape. Part art-piece, part usable accessory, Fabian Morgan shows how each of these gorgeous handbags can be recreated one manageable section at a time.

“About eight years ago, my kids and I were in our local hardware store when we spotted duct tape with patterns and colors,” says Fabian Morgan. “Since then, duct tape has been an obsession of mine. My daughter and her friends were my excuse to break out my vast collection of tape and try out different ideas for craft projects. Out of all the projects, the bags were the biggest hit! I started making bags for myself. So, it was only natural that I turned my attention to writing a book on duct tape bags. I wrote other books on duct tape crafts with a total of 242 projects spread out over three books, everything from housewares to costumes. Duct tape bags were on my radar. I had to write this book!”

Duct Tape Bags provides DIYers with 40 fun projects using duct tape, including:

  • Clutches and wristlets
  • Hobo and Shoulder Bags
  • Satchels
  • Messenger and Flap Bags
  • Tote Bags
  • And tons of other one-of-a-kind bags!
One of Rachel's Duct Tape Bags.
One of Rachel’s Duct Tape Bags.


Read more about Richela Fabian Morgan by using the links at the bottom of this article and:

  • Reveal what inspired her to begin crafting with duct tape.
  • See finished samples of the many bags included in her book.
  • Do print or video demos and step by step how-tos not only on her bags but any of the 240+ projects found in her duct tape books.
  • Provide the perfect summer duct tape projects for girls, boys and teens.
  • Look ahead to back to school: duct tape wallets, folders, book bags, pencil cases,  lunch boxes and more!
  • Find tips to incorporate recycled items in your duct tape projects.
  • And so much more!

With detailed step-by-step instructions and primers on duct tape “fabric,” different types of closures from magnet snaps to jeans buttons, and bag accessories like bows and luggage tags, Fabian Morgan catapults this trend from the streets into the stratosphere. A mix of pop art and urban style photos of each project and a cool vibe throughout will make you want to immediately roll up your sleeves and rolling out the duct tape for a bag of your own! For the Silo, Erin MacDonald-Birnbaum

Duct Tape DIY Designs2

About Richela Fabian Morgan: Richela Fabian Morgan began her duct tape odyssey 8 years ago with a simple bi-fold wallet, before writing the best-selling crafting books Tape It & Make It, Tape It & Make More, and Tape It & Wear It. She is an indie crafter specializing in paper, adhesives, and found materials, and has taught craft projects at elementary schools, public libraries, and charitable organizations around the U.S. Her next duct tape crafting book, Duct Tape Bags, will be published by Clarkson Potter in July 2016.

Connect with Richela on:
Facebook: www.facebook.com/CraftyRichela
Twitter: www.twitter.com/CraftyRichela
Pinterest: www.pinterest.com/craftyrichela
Instagram: @richelafm

Duct Tape Bags will be released July 12, 2016 and can be pre-ordered from Amazon.com and all major booksellers. Contact marketingdirector@thesilo.ca for more details.

 

The Metapolitics of Burning Man- ‘Fighting the Lie of The Normal Art Economy’

OCCUPY BLACK ROCK! THE METAPOLITICS OF BURNING MAN by MARK VAN PROYEN

As annual journalistic rituals go, the annual Time Magazine  “Person of the Year” has been the most enduring barometer of the spirit of the moment of its announcement. For close to a century, the banner was “Man of the Year,” but after Corazon Aquino and Queen Elizabeth smiled at the world from the front cover of that influential publication, gender neutrality became the preferred modality. In 1982 “the computer” received the coveted award, so gender went out the window altogether. But the 2011 award was given to “the protestor,” and the representative image was a masked face of an angry-eyed anonymous person.
TOP Black Rock City from above Photo: AJPN Anthony Peterson BOTTOM Black Rock City seen from Old Razorback Mountain Photo: Peretz Partensky
TOP Black Rock City from above Photo: AJPN Anthony Peterson
BOTTOM Black Rock City seen from Old Razorback Mountain
Photo: Peretz Partensky

This image followed a long year of public demonstrations that started at Cairo’s Tafir Square in late January 2011, spread to the shores of Tripoli and then moved on to Damascus. In September 2011, it arrived in New York’s Zucotti Park, a tiny sliver of public space surrounded on all sides by the world’s most prominent financial institutions. According to the surging multitudes that participated in what would come to be known as Occupy Wall Street, those institutions were evil, and needed to be called into account.It took the major media a full ten days to report the story of the occupation of that little park, although the story had already been thoroughly distributed via social media networks. The movement’s rhetoric was ingeniously crafted for those modes of distribution, and usually took the form of declarative slogans. These proclaimed that the protestors represented the 99 per cent of the American population that would no longer stand for being fleeced by irresponsible government tax policies, a lack of regulation of the financial markets and a vast system of political bribes routinely called “campaign contributions.” Conservative commentators squealed “Class War!” in comic disregard of an OWS placard reminding its readers “they call it class war when we fight back!” From the OWS point of view, that war had been ongoing since Ronald Reagan’s first term in office. When the major media did get around to picking up the story, “What do they want?” or “What are their demands?” were published everywhere, as if the protestors were unintelligible in their calls for economic justice and political fair play. OWS did not give in to the “demand for demands” and this is crucially important, because their movement never was nor is now a conventional exercise in political advocacy. It is much better to describe it as a case of spontaneous socio-cultural upheaval intended to reshape contemporary political priorities into a more ethical form. In an America where an uber- wealthy minority has garnered a proportionally larger piece of the economic pie for decades, one might have anticipated that the protesters would have adopted a more conventional form of utopian rhetoric. But theirs was decidedly pragmatist. They pointed at real problems that could and should be solved in a political practice governed by simple sanity. One sign read, “I don’t mind you being rich. I mind you buying my government out from under me.” The sign referred to the draconian political atmosphere created when the Supreme Court voted five to four to overturn the McCain/Feingold Campaign Reform Act in the now infamous Citizens United vs Federal Election Commission decision of 2010. 3

The real issue at stake in the Occupy Movement’s actions is the control that money exerts over the political process. The movement reveals the plutocratic Achilles heel of neoliberal corporatism’s claim that it is more democratic than its chief rivals in model government. I call these rivals “state capitalism” and “theocratic tribalism,” and intend them to be non-euphemistic names for what are conventionally called socialism and religion-based social organization. Because of its distinctly modern emphasis on upholding the prerogatives of individual political actors, neoliberal corporatism is easy to sell as the ideology of choice for free thinkers. But, as history shows, free thinking never stays free for long, because it too has to live in a marketplace of encouragements and discouragements governed by instrumental rationales that are epiphenomenal to the formation and protection of wealth. In other words, those who have the gold set the standards, regardless of any vision of or obligation to social fair play. This insures that instrumental reason will always protect itself from any utopian vision so that in the realms of conventional discourse, we are always given an “intelligentsia” that functions as the public face of bureaucracy and policy. However “oppositional” its posture of hidden loyalty might be, it will nonetheless always end up fleeing from the Socratic mandate that philosophical thinking helps its aspirants to actually live better. From the point of view of the Occupy movement, that mandate desperately needs to be returned to the core of any thinking that seeks to establish anything resembling a political priority.
When I refer to model forms of governmentality, I am not pointing to any operational political entity, any and all of which are circumstantial admixtures of the three models of neo-liberalism, state capitalism and tribal theocracy all achieving legibility much in the same way that tertiary colors do through the mixture of the primary hues of red, yellow and blue. For example, social democracy is really a blend of neo-liberal corporatism and state capitalism. Another example reminds us that there will always be a black market of goods and subversive ideology working in the shadows of any state capitalist system, or for that matter, within any theocratic tribe. Any system configured around any of these three model forms will also contain latent aspects of one or both of the others, arranged into dominant and subordinate formations. These are always in a perpetual state of change and reconsolidation.
Art Police Badge Black Rock City
They are also always in a state of subtle redefinition, and the factors that shape these redefinitions can sometimes come from surprising vectors. The Occupy Wall Street movement is one such example, surprising in that it refuses to operate according to the rules of normative political advocacy. Whereas the extremely conservative Tea Party rallies held during the previous year were examples of a durable tradition of anti-government American populism, the OWS movement is representative of an equally durable anti-bank populism that has a long-standing place in American history reaching back to early colonial laws against debtors’ prisons. Even though the two groups blamed different entities for the economic misery that swept the land after the 2008 financial crisis, there is an important difference: in an act of support for the second amendment, Tea Party activists often brought guns to their rallies. The only firearms seen at Occupy Wall Street (and its more contentious sister event, Occupy Oakland) were in the hands of over-zealous law enforcement officers. Occupy Wall Street events are significantly more complicated animals than their Tea Party predecessors. The movement has gone far out of its way not to be co-opted by the mass media or any collection of candidates for public office. Conversely, the Tea Party groups were all too happy to be ventriloquized by Rupert Murdoch’s Fox News affiliates. OWS had a justifiable concern that any such affiliation would inevitably lead to the seven stages of political futility: cooptation, division, dilution, pacification, neutralization, disappointment and betrayal. Because of these concerns, what one sees coming out of the Occupy movement is not an exercise of politics defined by the normal terms and conditions of any conventional political science. Rather, it operates as an example of what Alain Badiou has called a Metapolitics, that is, a strategic restaging of the ethical grounds by which political matters are imagined, understood, debated and acted upon. According to Badiou, Metapolitics is a form of “Resistance by Logic.” 4
No group, no class, no social configuration or mental objective was behind the Resistance… there was nothing in the course of this sequence which could have been described in terms of objective groups, be they ‘workers’ or ‘philosophers’…. Let us say that this resistance, proceeding by logic, is not an opinion. Rather, it is a logical rupture with dominant and circulating opinions…. For the contemporary philosophical situation is one where, on the ruins on the doctrine of classes and class consciousness, attempts are made on all sides to restore the primacy of morality. 5
It is particularly interesting to look at Badiou’s metapolitical thesis in light of his larger project to transform the most basic grounds of philosophical inquiry so as to place greater emphasis on ethics. He is well known for proposing a change in the basic categories of philosophy (metaphysics, ethics, logic and epistemology), seeking to restage them as the interdependent “truth procedures” of “art, love, politics and science.” 6
His metapolitical restaging of the truth procedure of political science can be understood to be of a piece with his postulation of an ethical “inaesthetics.” This seeks to deny the meditative subject/object relationship of contemplation with something suffused with “immanence and singularity,” leading to a “transfiguration of the given.” The Occupy Wall Street movement has followed suit on this score, fashioning itself as an immanent and singular metapolitical gesture that has embraced a unique resistance by logic that was and still is a vigorous disruption of logic. It has accomplished this by staging a theatrical moment that calls attention to the withering state of the commons, that being the place of democratic co-existence and rational debate where all citizens can freely enter and exist regardless of their inability to rent media time. And let there be no mistake: in the second decade of the twenty-first century, social media has become the new commons, needing only a shared event to galvanize its attention to the point of putting a wide-ranging discourse about political priorities into play on a vast and unregulated scale. Occupy Wall Street is one such event, one whose time has clearly come. But the model for this kind of actual/virtual exercise in reformulating a common space into a rhetorical congregation had been established two decades earlier in a very different public location that also galvanized a vast virtual community. It too was a brilliantly conceived exercise in a metapolitical “resistance by logic.” That space was and still is the vast Black Rock Desert, a dry lakebed in northwestern Nevada that is administered by the Federal Bureau of Land Management.
Karen on Eileen and George, from Crude Awakening PHOTO: ROGER MINKOW M.D.
Karen on Eileen and George, from Crude Awakening
PHOTO: ROGER MINKOW M.D.

The event was and still is Burning Man. Since the early beginnings of the Internet, many observers have postulated that there was revolutionary potential in its ability to widely and instantaneously distribute unmediated information. Some have proclaimed it to be the new commons, this in recognition of how the forces of neoliberal corporatism have turned the old commons into shopping malls of various kinds, those being places where the subtle doctrine of “pay to play” began to slowly displace all other opportunities for political participation. Burning Man was the first major instance of an organized recognition of this new communal possibility of the digital revolution, and the first to act upon it at any meaningful scale. It did so by “occupying” a piece of public land in a wilderness area, and then configuring itself as a kind of free city where monetary exchange and corporate advertising would not be allowed. Participation, collaboration and self-reliance were upheld as paramount civic virtues, and art was defined and welcomed as the product of any “radical free expression” that any person could devise, regardless of any lack of previous experience or education. When web-browsing software first became available in 1994, Burning Man was already nine years old, and had already been using email networks and virtual bulletin boards to distribute its messages to a growing audience. The emergence of such communications technologies were a natural fit for the event, and even to this day, it has never paid for any advertising beyond the printing and mailing of its own promotional materials. That was the same year that the mass media initially came out to report on the event. The following year, the population doubled, making it clear that a tax on participants was needed to cover necessary costs for staging the event on a much larger sale. Admission tickets were sold, and federal rules were re-written so that the federal Bureau of Land Management could charge the organizers of Burning Man a hefty fee to use the space. Soon after that, much more money was spent in legal fees to support litigation that should have never have come to any court’s attention, if constitutional guarantees of rights to free assembly and self-expression were deemed worthy of any respect. But they weren’t, because it was difficult to convince certain political operators that the self-expressive thing that had engendered Burning Man’s free assembly of pilgrims had anything to do with art. From their point of view, what was happening at an increasingly large scale every year in the Black Rock Desert on Labor Day weekend was much more frightening, in that its almost complete lack of artistic supervision portended something akin to a mass participation Satanic ritual.7 It also threatened to unmask the lie that art had become.

 
I
From the perspective of an art world populated by museum curators, globe trotting art collectors and the toney gallerists working the crowds at international art fairs, Burning Man represents a kind of Special Olympics for Art. To give credence to this view, all any nay-sayer would have to do is attend the event and take in its many starry-eyed unicorns and countless geodesic domes built in service to obscure comic-book deities fashioned from disfigured mannequins. If our nay-sayer were guided by courage and in search of additional evidence to support her initial observation, the next logical destination would be the large indoor exhibition space called the Café, which is usually decorated by the work of a great many amateur photographers and collage artists working on heavy doses of misinformed spiritual pretense and undeserved self-esteem. And yet, as revealing as the Café environment might be, it still pales in comparison to the best place to witness Burning Man’s culture of unfettered creativity, that being the array of unmapped theme camps located away from the Esplanade that separates the event’s semi-circular camping area from the mile-wide no-camping zone at its core. Here, one is liable to find a vast assortment of incomprehensible do-it-yourself efforts at representational makeshiftery, often times manifested in things that look more like distorted family entertainments than the objects of any conventional art history. Looking like the mutant offspring of a theme park and a slum conceived in the prop closet of George and Mike Kuchar’s Studio 8 Production Company, 8 these provisional amalgamations of such materials such as fluorescent fabric and solar powered lava lamps oftentimes seem to allegoricize the traumas and contradictions of a consumer culture blindly addicted to the debt-driven circulation of pseudo-goods and non-services; all saying something troublingly oblique about an America that is amusing itself to death in the age of Walmart.
The real value of Burning Man lies in how it reverses this model. It does so by simply allowing its participants to amuse themselves back to life through their participation in a week of collective catharsis. Fortunately for our dyspeptic pilgrim, the artistic offerings of Burning Man get bathed in a seemingly endless sea of electro-luminescent blinky lights when nightfall arrives, and her attention will then most likely be diverted by an omnipresent soundscape of pulsating techno music punctuated by the explosive flashings of propane fireballs surging into the sky. To this, add the lumbering peregrinations of large, slow moving vehicles that appear as grotesque carnival rides taken from a Dada-themed amusement park, and the picture of a vastly absurd semiotic entity comes close to completion, a relational esthetics
 gesamtkunskwerk 9 that is metaphorically and geographically located at the exact half-way point between San Francisco’s Mission District and Robert Smithson’s Spiral Jetty protruding from the north shore of the Great Salt Lake. It is equal parts game space and refugee camp, and as such, it presents itself as a gargantuan omni-participatory rejoinder to the regulation of subjectivity embedded in the cognitive illusions bred by normative market-defined existence. And for this reason, the ensemble experience of participating in Burning Man provides a much-needed transfiguration of everyday assumptions about what passes for cultural nourishment. Its chief lesson lies in the way that it demonstrates how well a do-it-yourself social economy can work if and when it reframes itself in the terms of a do-it-with-others ethos, and this represents a profound political revelation as well as its chief metapolitical legacy to be later taken up by the Occupy Wall Street movement.
Rather than calling this vast entity by its proper name of Black Rock City, lets give it a more descriptive moniker: the living model of an alternative version of contemporary culture based on advancing an ethical glocalism as the highest of priorities. And then let us note that, in theatrically performing itself as such a model, it also forms itself into a fun house mirror reflection of the absurdities of twenty-first century existence, all-the-while organizing itself as a temporary corrective for many of that century’s social and political shortcomings, especially those pointed toward systematically excluding people from social participation for no good reason. At Burning Man, the stranger is always welcome, and there are always opportunities for any given participant to do things that she never imagined herself to be doing. And in so doing, she oftentimes learns a great deal about the roles that she plays in her everyday life, in turn allowing her to imagine and act upon other roles that might lead her to a better world, at least for herself and maybe for others. Yes, Burning Man does feature a great deal of so-called “New Age” art made by people who might best be called hippies, and yes, almost all of that art is at best a guileless exercise in naïve cluelessness that is scripted not so much by any “radical free expression” as it is by the simplistic recirculation of pop cultural cliché. At worst, it is something on a par with toenail fungus, but even that can be strangely entertaining when contrasted with the vastness of the desert. Indeed, accounting for maybe two- or three-dozen notable exceptions during the past decade, we would have to concede that almost all of the art at Burning Man is as bad as its detractors say that it is. But in admitting this fact, another obvious question comes to the fore: in the great scheme of things, how important is it whether any of it is bad or good? And following from this, another obvious set of questions: who or what are the entities that are empowered to decide on any such differentiation? What values do they represent? What is masked by the authoritative proclamation of said values? And again: why does any of it matter?
Turnabout being fair play, it now becomes obligatory to imagine what an everyburner might make of the current world of contemporary art, resplendent as it is when ensconced within opulent museum architecture and festooned with price tags that are the monetary equivalent of real estate when it is not. It is undeniable that those environments are the sites of a kind of authoritative coldness designed to intimidate the viewer into a kind of passive submission to the historical authority of those things that are beheld within them. It is also undeniable that the large majority of those snobjects contain very little that conveys the kind of truthful generosity that might reward the attention of the serious viewer who is not party to the vested interests that have been influence-peddled into the visible existence of their environment’s adoration.
And so, our everyburner would no doubt ask: given the sorry state of the world, why all the fuss? Presumably, money is part of the equation, although it is difficult for the uninitiated to see exactly how it plays out through the elaborate web of private, corporate and public support that buoy any given museum’s orchestration of the importance effect. As Paul Werner succinctly put it in 2005: “The illusion that art museums could be run for profit like everything else was derived from the notion museums themselves had worked so hard to foster: that art and capital were all one and circulated in the same manner.”10
Werner goes on to quote former Metropolitan Museum director Phillipe de Montebello’s statement that “It is the judicious exercise of the museum’s authority that makes possible the state of pure reverie that an unencumbered esthetic experience can inspire,”11 and then goes on to state that “by the same logic, the absence of ‘a state of reverie’ interferes with ‘the judicious exercise of authority.’” Werner drives this point home when he writes “What Brecht wrote of the Nazis then now applies to cultural apparatus of the twenty-first century: they want to turn the People into an audience. Same policy, different means.”12
Once again, we are reminded of the truism stating that propaganda works best when those who are being manipulated believe that they are acting on their own free will. How you might ask, and the answer is obvious: in the way of the translation of a certain class of objects—let’s call them symbolic commodities—into a certain class of equities. It is easy to suppose that said equity is simply gained from the fortuitous position that any given investor might take amid the normal value/worth fluctuation of the commodity in question. But works of art are not commodities in same way as are barrels of crude oil or tons of copper, nor is it a form of reserve currency as are ounces of gold or silver. The commodity value of a given work of art is instead a function of its status as a reliquary representation of its own myth status, and that is something that continues to be manufactured long after said work of art leaves the studio of the artist who created it. Ultimately, it is the museum that confirms the mythic status of the objects that it chooses to display and collect, creating a fortuitous feedback loop that points to how the world of contemporary art has been transformed into a rather perverse epiphenomena of the financial services industry.
Here is how the normative art economy actually works. Artist a) makes a work of art b) and shows it at the gallery of dealer c), who gets it written about by critic d) and then sells it to collector e) for f) amount of money. Collector e) hangs on to artwork while the reputation of artist a) rises by way others repeating the same machinations described in the aforementioned equation, and then, at a fortuitous moment, she either sells said artwork for profit f)+x , or more normally donates said artwork to museum g), for which she receives donor recognition h), which represents the fair market value that museum g) places on artwork b).
 Because the work has been accepted into museum g)’s collection, its fair market value automatically rises, so that donor recognition h) is actually worth much more that the original purchase price f) of work of art b).  And it is donor recognition h) that collector e) sends to the tax collector as a claim for a tax deductable charitable contribution that reduces collector e)’ s overall tax burden by a significant sum of money (yes, the federal government does support the arts!). The value added portion of this equation lies in how much greater a sum of money donor recognition h) represents in relation to original cost of artwork b), and in many cases that sum is ten or 20 or 100 times the original investment. Thus the economy of art is laid bare, and it can rightfully be called a speculative marketplace in objects that might represent a significantly enhanced tax-deductability that can be exercised at some future juncture, all assuming that museum g) is interested in acquiring work of art b) at any point in time. This means that work of art b) has to fit in with what museum g)  considers to be a worthwhile esthetic experience, based in part on its own vested interest in perpetuating its ability to exercise such consideration. Werner gets that particular point right when he states that “if the Guggenheim, or any other museum, had actually covered its expenses through admissions, that would have harmed its true function: The manufacture of exclusiveness.”13
But, even though money is a major part of the equation, it by no means is all of it. It is worth noting that Werner’s remarks about the museum world point to a specific historical moment, and that moment was defined by the aftermath of the politically motivated reformulation of the National Endowment for the Arts that took place between 1989 and 1994. After that reformulation (which effectively ended government support for the arts in the United States), both the world of the museum and the larger world of contemporary art were momentarily recast as perverse sub-functions of the entertainment industry, with a reigning style called “Pop Surrealism”14
This coming to the fore as the stylistic marker for the art of that brief and bygone moment, and indeed, a perfectly useful and legitimate term that could accurately describe much of the art that one might find at any given iteration of Burning Man. In fact, it is a far more accurate term than the more common ascription pointing to it as new form of “outsider art.” This is so because at that particular moment, there was a major lack of clarity about what was inside or outside of anything other than what financially motivated turnstiles might keep in a state of separation, and in the wake of the cessation of government funding, an increase in audience size became an necessary institutional mandate. Thus, we had an art style that “took its inspiration from popular culture,” meaning that it was trying and failing to be popular culture, rather than the kind of critical comment on it that we saw with 1960s Pop Art. Part-and-parcel with the 1990s embrace of Pop Surrealism as an audience development strategy was another related trend called Postart spectacle, which transformed whole museums into elaborately staged pseudo-operas of the type made famous by Matthew Barney, Paul McCarthy and Martin Kippenberger—artists who all infused Pop Surrealist esthetics with the theme park ambience of an arena rock concert. Finally, it is worth noting that the rhetorical pendent that was hung around the neck of this esthetic shift toward popular entertainment was something called “art writing.” It did not come from the traditional world of art historically trained art critics, but instead issued from a new hybrid discourse that proclaimed itself to be something called “visual studies,” which in many cases was little more than culturally sensitive entertainment reporting—“celebrity porn journalism” to use a deservedly uncharitable term. Its most characteristic feature was a shameless willingness to be used as a tool for institutional audience development.
Nonetheless, in the art world, all of this was brief and transitional, because the focus would again shift in dramatic form after the 9/11 terrorist attacks, making Pop Surrealism suddenly look very anachronistic. Very soon thereafter, Globalism became the new buzzword for a suddenly robust emphasis on a transnational art hailing from under-recognized parts of the world. Presumably, Globalism represented an impetus toward encouraging the embrace of art as an instrument of national liberation, or failing that particular pretense, as a focal point for the kind of cultural lubrication that might politically facilitate desirable access to the labor, natural resources and markets of the developing economies so dearly prized by neoliberal corporatism. It might also represent a politically motivated usage of art as an instrument of pacification, that is, as an administrative technology for deflecting the potential for actual conflict into the containable realm of symbolic conflict. The visible shape that this newly globalized art took on was not manifested in any particular form of artistic cultural production, but instead, was revealed as a relatively new form of cultural presentation called the Mega-Exhibition. These were exemplified by such time-honored extravaganzi as Documenta and the Venice Biennial, but also by a metastasizing host of newer entries into the global mega-exhibition fray, held in such cities as Istanbul and Taipei. These are giant affairs that operate under the guidance of an elite class of internationally renown curatorial directors, and in addition to operating as certification mechanisms for the investability of the art contained by them, they also function as major engines of cultural tourism and transnational ideological propaganda that have been used to enrich the coffers of their host cities. It is also worth thinking about how other imperatives might be in play. As Okwui Enwezor has written, globalism embodies a new vision of global totality and a concept of modernity that dissolves the old paradigm of the nation-state and the ideology of the ‘center,’ each giving way to a dispersed regime of rules based on networks, circuits, flows, interconnection. Those rhizomatic movements are said to operate on the logic of horizontality, whose disciplinary, spatial, and temporal orders enable the mobility of knowledge, information, culture, capital, and exchange, and are no longer based on domination and control… globalism was part of the maturation of a certain kind of liberal ideal, which in its combination of democratic regimes of governance and free market capitalism was prematurely announced as the end of history.15
These attributes are all pointed at the imagination of “a truly unified world system whereby all systems of modern rationalism would finally be properly fused.”16
Of course, the inquiring mind will ask, to what end? And more importantly, to whose end? Of course, answers to these questions are never made clear, perhaps because they cannot be made clear. But it is worth pointing out that the impetus toward the aforementioned fusion is a very different thing than the impetus toward cultural diversity, and it is also interesting to note that among the many topics of cultural identity that have surfaced during the heyday of the global mega-exhibition, the debt obligations of post-colonial nation states is one that almost never comes up. That is because the thing instigating and benefiting from the aforementioned fusion is a global, trans-national banking system that has learned how to use both art and nation states as tools for its own purposes. That much said, we can go on to productively note Burning Man is also a mega-exhibition, but in many ways it is also an anti-mega-exhibition, especially in the ways that it prefigured, mirrored and satirized the “the rhizomatic logics of horizontality, interconnection and dispersal” that have become de rigueur themes in twenty-first century art. III
Electrical Suit sketch by Dr. Austin Richards AKA Dr. Megavolt
Electrical Suit sketch by Dr. Austin Richards AKA Dr. Megavolt

For all of Burning Man’s claims of being a place apart from the default world that it pretends to leave behind, it nonetheless does seem that the event sustains an oblique relationship to that world. During the technologically addled 1990s, Burning Man seemed to be prophetically far ahead of the cultural environment surrounding it. The chief reason for this was its far-reaching imagination of the ways that new technology could recast how social relations might be reconfigured in critical relation to what Naomi Klein would later call “Disaster Capitalism.”17

In those days, the presiding spirit of Burning Man was not any getting back to the mythical garden that so captured the imagination of the Woodstock generation so much as it was a celebration of various kinds of real and imagined love taking place amongst the post-apocalyptic ruins of rampant military adventurism and financial and ecological unsustainability. But in 2001, the specter of real apocalypse became traumatically evident when the 9/11 terrorist attacks ushered in an unfunded war wedded to the draconian trappings of the National Security State. Suddenly, the world caught up with Burning Man’s parsing of the utopian and dystopian themes of technologically-assisted social capitalism, making them seem redundantly similar to the mass media narratives about a brave new cyber-economy as well as the emergence of other forms of Postart spectacle that had come into prominence in the art world. The fact that Burning Man had become the putative darling of a kind of trivializing mass-media condescension did not help, and over time the event become more-and-more indistinguishable from the “wild and crazy” caricatures that were heaped upon it. By 2007, the event had clearly become a victim of its own clichés of flagrant silliness, mired in a repetitious cycle of nostalgia for the exuberant 1990s. Soon after that, that the world would pass it by, because in 2008, the story would take another turn, a downturn to be exact. The financial crisis that exploded in October of that year once again recalibrated the larger terrain of cultural understanding, and the urgency of that moment began to make Burning Man look every bit as indulgent and frivolous as it did the institutional art world. Soon thereafter, a new concern for the politics of social justice had come into the foreground, eclipsing the themes of alternative identity and self-sustaining community-of-desire that were such prominent features of the event during its 1990s heyday. It was time to pass the metapolitical torch of the do-it-with-others ethos so that a very different fire might be lit with the aid of a few well-placed Falstaffian pitchforks.
Returning to Badiou, we read that the ethical understanding of justice is something quite specific. It is based on the following injunction: “to examine political statements and their proscriptions, and draw from them their egalitarian kernel of universal signification.”18
If Burning Man has done nothing else, it has certainly created an Archimedean ground from which such an examination might proceed, much more successfully than anything that happened in the institutional art world during the same time period. Following from this recognition, we might then ask how the metapolitical kernel of Burning Man was passed to Zucotti Park, as if, in an age of social media, the assertion and exertion of any influence on anything can somehow be supposed to not be operable until proven otherwise. We know that one of the key instigators of the OWS movement was Micah White, the Berkeley-based co-editor of the Vancouver-based journal Adbusters , therefore a Bay Area connection is easily made, although it is not clear if White was in any way influenced by Burning Man. Because there is a very large contingent of Burning Man participants that hail from New York City, one could easily suppose that their experience of the event might have had something to do with the encampment at Zucotti, especially since Occupy Wall Street initially took place just ten days after the conclusion of the 2011 Burning Man event. But there is one important kernel of indisputable influence that clearly stands out, and that is Bill Talen, who is better known in his performance guise of Reverend Billy of the Church of Stop Shopping, a New York-based performance group that has extensively toured the United States and is the subject of two widely circulated documentary films. What makes Talen’s performances so timely for this discussion is his evocation of the tropes of a theocratic tribalism that are severed from the politics of hate and fear, all enacted in service to the kind of communitarianism and pleas for justice that earmarked the earliest Christian communities of the second century. Obviously, those same values are in short supply among so-called evangelical churches populated by legions of CINOs (Christians-in-Name-Only), reminding us of how deeply perverted the gospel message has become in twenty-first century America. The fact that the more organized churches proclaiming allegiance to the gospels have been outdone on this score by a performance artist should be cause for concern, outrage and cruel mockery. Starting in 2002, the 30-member band and gospel choir of the Church of Stop Shopping has regularly performed at Burning Man, putting on a rousing revival show that is a stunningly convincing mimic of similar services consecrated to “the old time religion” a la Elmer Gantry, only at Burning Man, it was comically staged under the shadow of an 40-foot-tall effigy that echos the real old old old time religion of Neolithic cult worship.
At the forefront of the Church’s performance is Talen’s character named Reverend Billy, who preaches in passionate, Elvis Presley-inflected voice about the evils of consumerism and the tragic human cost of debt-driven consumption, backed up by a gospel chorus and small orchestra featuring a church organ. The chorus sings songs about the virtues of an economic democracy that is described as a promised land, and the mood is always persuasively festive, even joyous.
Talen’s passionate and eloquent sermons come across like rhapsodic poems made from the many fragments of Occupy Wall Street signage, and in fact, Talen did perform (sans choir) at the 17 September 2011 beginning of OWS, just a few days after returning to New York from Burning Man. Subsequently, he performed with the choir at Zucotti Park on several other days, to audiences that grew ever larger during the month of October. These were rousing and inspirational shows that galvanized the attention of ever-growing crowds in a way that gave them a coherent group identity, meaning that, for a few brief moments, the Occupy protesters found themselves attending a church of their own politically inclusive revelation, which allowed them to see themselves as being a part of something much larger than themselves.
As always, Talen’s performances were a brilliant obversion of the pernicious role that religion has come to play in American politics, where so-called “values” candidates have been using church affiliation for decades as the preferred excuse for supporting candidates and policies that embody the hateful opposite of Christian morality. Such ethically duplicitous rhetoric also has a metapolitical name, and that name is Neoconservatism when practiced by Americans who identify with Judeo-Christian tradition, and fundamentalism when practiced by others. Either way, the word “fundamental” applies in all of its many nuances, especially the one that highlights its definitional opposition to enlightened sophistication. Essentially, Neoconservatism is a subtle theologicization of the neoliberal doctrine that defines the subject along the secular lines of economic self-interest, but it deviates from that doctrine in that it assumes that self-serving moral edicts are required when the economic interests of cultural Others begins to gain too quickly in relation to the economic self-interest of the culturally entitled.
Talen’s Reverend Billy performances are so entertaining and well executed that it is easy to miss the seriousness of the metapolitical critique embodied in them. Certainly, they provide a thoughtful and dramatic critique of the empathy deficit disorder that is bred by neoliberal corporatism, and they command and entice their audiences to insist on ethical correctives. As for the relation of his work to his experience of Burning Man, Talen himself has a clear vision of the similarity between Burning Man and the OWS movement. He writes: Burning Man and Occupy Wall Street share this: we discovered that living together is a performance with long-range power. How we live—people watch and learn. Then they live back at us and we change too. We experience the decisions of how to live as drama, and (we found out) as protest—more than traditional theater which rarely has electrical charge these days. For years we were the butt of journalist jokes, calling us refried 60s protesters—angry people carrying signs and chanting. All that was wiped away by the glorious arrival of Occupy, which was the simple notion of living together in public, in a park under the scrapers of Wall. Sharing food, stories, making media, figuring out laws, discussing health, feeding each other—LIVING TOGETHER is the devastating protest form of our day. Burning Man’s fascination—you see it around the world—flows from living together under arid desert conditions for a week. BM also chucks the conventional stage and finds a new charged theater in sashaying in outrageous costumes and nakedness in front of 50,000 people who are doing the same thing back at you. Burning Man is great theater—leaves Broadway in its playa dust. And Wall Street guys are there too—wearing fluorescent underwear while they check out a 100-foot-long chandelier. How change comes to the world from these two forms of theatrical living— stay tuned! It has begun.” To this I can only say Amen.
notes- *apologies for layout issues, text spaces have been modified to allow for full citation listings.

1.

 Alain Badiou,
 Metapolitics
(1998), translated by Jason Barker, London: Verso Books, 2005, p. 19.
2.
 Jean Tingley, “On Statics,” (text from a leaflet dropped near Dusseldorf in 1959. Recorded in
The Diary of Anaïs Nin, Volume VI 
, edited by Gunther Stuhlman, New York: Harcourt, Brace and Jovanovich, 1966 p. 284.
3.
 See Adam Schiff, “The Supreme Court Still Thinks That Coroporations Are People,” (July 18, 2012)
The Atlantic Monthly 
; http://www.theatlantic.com/politics/archive/2012/07/the-supreme-court-still-thinks-corporations-are-people/259995/court-still-thinks-corporations-are-people/259995/
4.
 Badiou, Op. Cit., p. 5.
5.
 Ibid, pp. 5–6.
6.
 For a synopsis of Badiou’s key claims, see his
Manifesto for Philosophy 
, translated by Norman Maderaz, State University of New York Press, 1999. Further references to Baudiou’s ideas are extracted from this source, unless otherwise cited.
7.
 Claims of Burning Man being a socially dangerous satanic ritual were made on the 18 May 1998 broadcast of Pat Robertson’s 700 Club program on the
Christian Broadcast Network 
.
8.
 George Kuchar (1942–2011) and Mike Kuchar (b.1942) were San Francisco-based underground filmmakers whose low budget works used and misused exaggerated gender clichés to satirize the most preposterous aspects of conventional “sinematic” exposition. George Kuchar’s most well known film was titled
Hold Me While I’m Naked 
, 1966, while Mike Kuchar is best known for his 1966 film titled
Sins of the Fleshapoids.
 In 1997, they collaborated on a book of comic reminiscences titled
Reflections from a Cinematic Cesspool 
 (San Francisco: Zanja Press). Here we might note a persistent albeit unconfirmed rumor that San Francisco’s long-running stage play titled
Beach Blanket Babylon
was originally indebted in some way to the George Kuchar esthetic. In Jennifer Kroot’s 2009 documentary film titled
It Came From Kuchar,
 it was revealed that Bill Griffith’s comic character named
Zippy the Pinhead
was modeled on George Kuchar.
9.
 
Gesamtkunskwerk 
 literally means “total work of art.” It was coined by Richard Wagner to describe his view opera production as a synthesis of all of the arts. See his
The Artwork of the Future 
 (1849, translated by William Ashton Ellis) at http://users.belgacom.net/wagnerlibrary/prose/wagartfut.htm. “Relational Esthetics” was a term originally coined by Nicholas Bourriard in 1986 as a way of calling attention to certain artistic practices that were/ are less concerned about the creation of a final product than they are about the social processes of inclusion and participation leading up to it. Bourriaud defined the approach simply as “a set of artistic practices which take as their theoretical and practical point of departure the whole of human relations and their social context, rather than an independent and private space.” (p. 113). See Nicholas Bourriard,
Relational Esthetics , Dijon, France:  Les Presses du Reel , 2002. For a critique of Bourriard’s thesis, see Claire Bishop, “Antagonism and Relational Aesthetics,”
October 110, Fall 2004. Bishop points out that “The curators promoting this ‘laboratory’ paradigm—including Maria Lind, Hans Ulrich Obrist, Barbara van der Linden, Hou Hanru, and Nicolas Bourriaud—have to a large extent been encouraged to adopt this curatorial modus operandi  as a direct reaction to the type of art produced in the 1990s: work that is open-ended, interactive, and resistant to closure, often appearing to be ‘work-in-progress’ rather than a completed object. Such work seems to derive from a creative misreading of poststructuralist theory: rather than the interpretations of a work of art being open to continual reassessment, the work of art itself  is argued to be in perpetual flux. There are many problems with this idea, not least of which is the difficulty of discerning a work whose identity is willfully unstable. Another problem is the ease with which the ‘laboratory’ becomes marketable as a space of leisure and entertainment. Venues such as the Baltic in Gateshead, the Kunstverein Munich, and the Palais de Tokyo (in Paris) have used metaphors like ‘laboratory,’ ‘construction site,’ and ‘art factory’ to differentiate themselves from bureaucracy-encumbered collection-based museums; their dedicated project spaces create a buzz of creativity and the aura of being at the vanguard of contemporary production. One could argue that in this context, project-based works-in-progress and artists-in-residence begin to dovetail with an‘experience economy,’ the marketing strategy that seeks to replace goods and services with scripted and staged personal experiences. Yet, what the viewer is supposed to garner from such an ‘experience’ of creativity, which is essentially institutionalized studio activity, is often unclear.” (p. 52) Bishop goes on to quote Bourriard: “It seems more pressing to invent possible relations with our neighbors in the present than to bet on happier tomorrows” (p. 54;
Relational Esthetics,p. 45), Then she adds “This DIY, microtopian ethos is what Bourriaud perceives to be the core political significance of relational aesthetics.” (p.54). It is worth noting that there has never been much difference between Bourriard’s assertion of “Relational Aesthetics” art practices and Allan Kaprow’s much older advocacy of Happenings, the first principle of which being “the line between the Happenings and daily life should be kept as fluid as possible,” so that “the reciprocation between the handmade and the ready-made will be at its maximum power.” (Allan Kaprow, “The Happenings are Dead: Long Live the Happenings!” (1966) in Jeff Kelly ed., The Blurring of Art and Life: The Collected Writings of Allan Kaprow , Berkeley: University of California Press, 1996, p. 62). The key point lies in how both Relational Esthetics and the earlier Happenings resurrect the tenants of Lukasian social realism by substituting real-time face-to-face encounters for the older tropes of representing and/or narrating ideas of “class consciousness.” More recently, similar activities have again rebranded themselves as “Social Practice Art,” as a way of emphasizing more specific political ambitions. See Nato Thompson, Living as Form: Socially Engaged Art from 1991 to 2011,
Cambridge, MA. MIT Press, 2012. But even here, the obvious equation of institutionally supported “social practice art” with inefficacious postures of mild political concern (scented with the bad faith of loyal opposition) are never directly addressed. An important early instance of a Relational Esthetics artwork was San Francisco-based artist Tom Marioni’s Drinking Beer with Friends is the Highest Form of Art 
, a weekly relational esthetics performance that has been ongoing since the mid-1970s. Clearly, San Francisco-based Burning Man is far and away the largest and most complex example. Neither was mentioned in Bourriard’s famous book.
10.
 Paul Werner,
Museums, Inc.
, Chicago: Prickly Paradigm Press, 2005, p. 9.
11.
 Ibid., p. 15.
12.
 Ibid
.,
 p. 58.
13.
 Ibid
.,
p. 41.
14.
 Pop Surrealism was the name of a 1998 exhibition organized by Richard Klein, Ingrid Schaffner and Dominique Nahas held at the Aldrich Museum in Ridgefield Connecticut. It contained the work of artists such as Peter Saul, Mike Kelly, Paul McCarthy, Lisa Yuskavage, Ed “Big Daddy” Roth, John Currin and Robt. Williams, and could be said to have reprised and expanded upon an earlier exhibition titled Helter
Skelter that was organized in 1992 by Paul Schimmel at the Museum of Contemporary Art in Los Angeles. The monthly publication Juxtapose (founded by Williams in 1994) has done much to promote many of the artists associated with the Pop Surrealism movement, but the publication’s claim that the movement originated in southern California is erroneous. The real historical sources of the Pop Surrealism movement is found in the earlier work of Bay Area-based artists such as Peter Saul and George Kuchar, as well as the underground comics movement that was based in the same area during the middle 1960s. Chicago artists of the early 1970s such as Jim Nutt, Gladys Nielson and Karl Wirsum were also important early influences. The most important aspect of the Pop Surrealism movement lied in its embrace of a populist turn in art that was responsive to circumstances related to the political controversies surrounding government funding for the arts. In 1998, the National Endowment for the Arts published the findings of a multi-year research project that concluded that the arts were widely perceived to be irrelevant and elitist. The project was called American Canvas 
. See Gary O. Larson,
American Canvas: An Arts Legacy for Our Communities 
, Washing ton D.C.: US Government Printing Office, 1998.
15.
 Okwui Enwezor, “Mega-Exhibitions and the Antinomies of a Transnational Global Form,” in Andreas Huyssen ed.,
Other Cities, Other Worlds: Urban Imaginaries in Globalizing Art 
, Duke University Press, 2008, pp. 148–149.
16.
 Ibid
.,
p. 149. In an anonymous introductory remark made in the online journal
Italian Greyhound , we read that “Enwezor uses as an illustration of the serious and thoughtfully considered nature of righteous internationalists in fomenting new representations in academic programs and curated collections by pointing to a think tank he participated in 1997 in Italy whose members came from Brazil, Turkey, Cuba, Australia, South Africa, and Thailand, amid other countries. These panelists endeavored to recode the complex dialectics between globalization and the long process of modernization towards market basked-economies on the course of which much of the developing world was set since the early days of decolonization. Enwezor reports that this group drew and reached no conclusions other than to continue meeting at subsequent retreats and biennale exhibitions.” The same anonymous interlocutor also summarizes a response formulated by art critic George Baker to Enwezor’s essay that takes exception to its optimistic assessment of the equalizing nature of enormous international art fairs, arguing that “the only valid definition of globalization is one that must include an acknowledgement of the invasiveness of multinational corporations.” Baker defiantly asks “who and where is the audience for mega-exhibitions?” echoing Enwezor’s use of the words “spectatorship” and “spectacle.” The roving biennale, Baker says, “creates a traveling fair for global elites, excluding both artists and the local populations where such exhibits take place.” Baker dismisses Enwezor’s Trauma and Nation model concepts, claiming instead that “shows such as Documenta existed for years merely as a forum for exported American art and views of art.” Baker further argues “mega-exhibits are in fact created, like the Olympics, with the intent of defining, promulgating, and delineating American culture.” Baker asks “why it is that biennials,” (which are, he says, “essentially the same showcasing of many of the same works repeated in different time zones”) “are the new model for counter-hegemonic spectatorship?” (See the summary provided at athttp://italiangreyhounds.org/errata/2007/06/13/“mega-exhibitions-and-the-antimonies-of-a-transnational-global-form”-by-okwui-enwezor-vs-“the-globalization-of-the-false-a-response-to-okwui-enwezor”-by-george-baker/)
17.
 See Naomi Klein,
The Shock Doctrine: The Rise of Disaster Capitalism,
New York: Henry Holt &Co., 2007.
18.
 Badiou, Op. Cit., p. 17.
19.
 Bill Talen, Email correspondence with the author, 7 April 2012.
SLOW BURN245BARBARA TRAUB
SLOW BURN
BARBARA TRAUB
Monolith
, 2012
246SLOW BURN247BARBARA TRAUB
Playa Play 
, 2000
Greeter Station 
, 1997
Double Expusure 
, 1995
248SLOW BURN249BARBARA TRAUB
Guiding Light 
, 1999
250SLOW BURN251BARBARA TRAUB
Ravishing Raven 
, 2000
Desert Rat 
, 1997
252SLOW BURN253BARBARA TRAUB
Dust Cloud 
, 1996
Tableau Vivant 
, 1994
Water Woman 
, 1997

 

Click me!
Click me!