Installation view of Torkwase Dyson, Errantry, 2024, at Art Basel Unlimited. Image courtesy Gary Yeh / ArtDrunk.
Chicago Gallery
GRAY is pleased to present Torkwase Dyson: Of Line and Memory, the artist’s first solo exhibition in GRAY’s Chicago gallery. Installed over three distinct spaces, the exhibition debuts a monumental sculpture in steel and painted wood, an immersive installation of new paintings, and new cast glass and wood constructions. Of Line and Memory opens at GRAY Chicago with a public reception for the artist on November 8 and remains on view through January 25, 2025.
Dyson works across the disciplines of painting, drawing, installation, and sculpture, distilling the spatial and affective residues of diasporic histories to envision new modes of environmental liberation. Through an improvisational process of mindful abstraction, which she calls “Black Compositional Thought,” Dyson seeks to create work that is fluid, abstract, poetic, and open to possibility. “If there is systemic oppression, there must be systemic liberation,” says the artist, “and I am in that zone… trying to condition myself in this relationship of a transhistorical liberation practice.”1
Of Line and Memory draws from years of research and Dyson’s own spatial memory of navigating the waterways and urban architecture of Chicago. Using the South Shore Cultural Center, a lakeshore landmark with rich historical and architectural significance, as a point of departure, Dyson extracts, reduces, and refines architectural and visual cues into geometric shapes and painterly abstractions. According to the artist, “Of Line and Memory asks, as we move through dramatic and ever-changing geographies, what memories are stored in these new and improvisational choreographies?”
Down-down, 2018 Exhibited inTorkwase Dyson, 2021-22 Hall Art Foundation Schloss Derneberg Museum, Holle, Germany
An immersive, dynamic interplay of materials emerges throughout the exhibition. The Clearing, a cantilevered steel, wood, and graphite sculpture in two parts, balances monumental, curved shapes upon the weight of rectangular steel bases. Dyson’s new paintings unlock a sense of “state change” between thinly poured layers of deep blues and reds, opaque blacks, and the shapes and lines of geometric abstraction. Likewise, her Hypershape constructions in glass and graphite-coated wood balance the solidity of wood and graphite with the translucence of cast glass.
Of Line and Memory underscores Torkwase Dyson’s deep commitment to transforming complex histories of diasporic and urban landscapes into powerful abstractions. The artist states: “the topography echoes familiar and enigmatic ecologies in my consciousness without the promise of stability. Embracing this indeterminacy, I think through how the transhistorical ethos of infrastructure space, both visible and invisible, resonates in liberation and world-building.”
ABOUT TORKWASE DYSON
American interdisciplinary artist Torkwase Dyson (b. 1973 Chicago) combines expressive mark-making and geometric abstraction to explore the continuity between ecology, infrastructure, and architecture. Working across the disciplines of painting, sculpture and architecture, Dyson deconstructs, distills, and interrogates the built environment, exploring how individuals, particularly black and brown people, negotiate, negate, and transform systems and spatial order. Throughout her work and research, Dyson confronts issues of environmental liberation and envisions a path toward a more equitable future.
One of today’s most innovative artists, Dyson’s work has been the focus of solo exhibitions at ‘T’ Space Rhinebeck, New York; Mildred Lane Kemper Art Museum, St. Louis, Missouri; New Orleans Museum of Art, Louisiana; Colby College Museum of Art, Maine; Graham Foundation for Advanced Studies in the Fine Arts, Chicago, Illinois; Schuylkill Center for Environmental Education, Philadelphia, Pennsylvania; Suzanne Lemberg Usdan Gallery, Bennington, Vermont; Hall Art Foundation, Derneburg, Germany; and Serpentine Galleries, London, UK.
Group exhibitions and biennials include the Liverpool Biennial, Liverpool, UK; Bienal de São Paulo, Brazil; Desert X, California; California African American Museum, Los Angeles; The Museum of Modern Art, New York; Studio Museum in Harlem, New York; Whitney Museum of American Art, New York; The Drawing Center, New York; Corcoran School of the Arts and Design, Washington DC; Smithsonian National Museum of African Art, Washington, DC; and Wexner Center for the Arts, Columbus, Ohio, among others. Her architectural sculpture Liquid Shadows, Solid Dreams (A Monastic Playground), commissioned for the 2024 Whitney Biennial, is on view at the Whitney Museum of American Art’s fifth floor terrace through February 9, 2025. Torkwase Dyson will create the conceptual design for The Costume Institute’s Spring 2025 exhibition, Superfine: Tailoring Black Style, at The Metropolitan Museum of Art.
Public collections include the Art Institute of Chicago, Illinois; Hall Art Foundation, Reading, Vermont; Hirshhorn Museum and Sculpture Garden, Washington, DC; The Long Museum, Shanghai, China; Mead Art Museum, Amherst College, Massachusetts; Mildred Lane Kemper Art Museum, St. Louis, Missouri; Smith College Museum of Art, Northampton, Massachusetts; Smithsonian National Museum of African American History & Culture, Washington, DC; Studio Museum in Harlem, New York; and Williams College Museum of Art, Massachusetts. Dyson studied sociology and social work at Tougaloo College, Mississippi, and received a Bachelor of Fine Arts in Painting from Virginia Commonwealth University and a Master of Fine Arts in Painting from Yale School of Art. Dyson lives and works in Beacon, New York.
PUBLICATION The exhibition will be accompanied by a fully illustrated catalogue, to be published in 2025.
ABOUT GRAY
GRAY is a globally recognized team of art professionals devoted to fostering the development of historically important artists’ careers and to building outstanding art collections. Founded in 1963, GRAY has established its reputation as a resource for Modern, Postwar, and Contemporary art with prominent private and institutional clients worldwide. Known for producing critically acclaimed exhibitions and programming from its galleries in Chicago and New York, GRAY represents a roster of internationally recognized artists such as McArthur Binion, Torkwase Dyson, Theaster Gates, David Hockney, Rashid Johnson, Alex Katz, Ellen Lanyon, Jaume Plensa, Leon Polk Smith, and Evelyn Statsinger.
1 Torkwase Dyson, lecture, SAIC Visiting Artists Program, School of the Art Institute of Chicago, March 7, 2023.
Featured image- Tuning (Hypershape, 311-520), 2018, exhibited in Torkwase Dyson 2022 Hall Art Foundation, Schloss Derneberg Museum, Holle, Germany
All of modern life is a spectacle. Much of what contemporary man experiences in Western society is a false social construct mediated by images.
These mediated images create desires that can never be fulfilled; they create false needs that can never be met. “Many of our daily decisions are governed by motivations over which we have no control and of which we are quite unaware” (Berger 41). The constant spector of the mediated image creates an endless cycle of desire, consumption, and disinterest, fueling a banality in life that feeds the commodification of life.
Increasingly life itself becomes a commodity and the image more important than the reality it represents. This commodification infiltrates every aspect of human production, including the arts, and finds its pinnacle expression in the work of Damien Hirst. Hirst has carefully crafted a brand identity that has far surpassed the value of his art work in importance and worth. Working in tandem with former advertising executive turned art dealer Charles Saatchi, the spectacle of the Hirst image becomes the commodity. “Reality unfolds in a new generality as a pseudo-world apart, solely as an object of contemplation. The tendency towards the specialization of images-of-the-world finds its highest expression in the world of the autonomous image, where deceit deceives itself” (Debord 143).
No longer is the work of art itself a commodity, but rather the image of the artist (his/her/cis brand) that becomes the commodity.
It is this spectacle that drives the consumer to identify with a particular artist or brand. “The astronomical growth in the wealth and cultural influence of multi-national corporations over the last fifteen years can arguably be traced back to a single, seemingly innocuous idea developed by management theorists in the mid-1980s: that successful corporations must primarily produce brands, as opposed to products” (Klein 4). The image has increasingly infiltrated and dominated the culture and the whole of society and has become “an immense accumulation of spectacles” (Debord 142).
Butterfly by Damien Hirst
Where once the products of labor were the commodity, now it is the spectacle that has become the commodity.
A prime example of this spectacle is Damien Hirst’s sculpture, “For the Love of God.” The sculpture consists of a platinum skull covered with 8,601 diamonds. The sculpture valued at over $100 million usd/ $129.361,000 cad [exchange rate at time of publication] is clearly out of the reach of almost any collector. The sculpture itself is not the art product, rather it is the spectacle that is the product. “Mr. Hirst is a shining symbol of our times, a man who perhaps more than any artist since Andy Warhol has used marketing to turn his fertile imagination into an extraordinary business” (Riding, nytimes.com). Acknowledging that the sculpture is out of reach for the majority of collectors, Hirst offered screen prints costing $2000 usd/ $2,587 cad to $20,000 usd/ $25,870 cad ; the most expensive prints were sold with a sprinkling of diamond dust.
Karl Marx argued that the value of the commodity arose from its relationship with other commodities; its ability to be exchanged for other commodities. Marx used the the production of a table to illustrate his thesis: “…by his activity, man changes the materials of nature in such a way as to make them useful to him. The form of wood, for instance, is altered if a table is made out of it. Nevertheless the table continues to be wood, an ordinary, sensuous thing. But as soon as it emerges as a commodity, it changes into a thing which transcends sensuousness.” (Marx 122)
Hirst’s diamond encrusted skull remains mere diamonds, valuable yes, but still diamonds. However, when coupled with the spectacle of Damien Hirst’s identity, the skull becomes a fetishized commodity capable of selling screen-prints valued in the thousands. The argument can be made that diamonds on their own carry value, and could be commodities themselves, however that doesn’t account for the fact the Hirst was able to sell prints of the skull for over $2000 usd/ $2,587 cad. Nor do the diamonds alone account for the spectacle surrounding the art work; it is Hirst’s brand, his image that creates the spectacle.
“The mystical character of the commodity does not therefore arise from its use-value. Just as little does it proceed from the nature of the determinants of value” (Marx 123). The value of a commodity arises from its spectacle, its ability to be desired. In Marx’s day that desire was its ability to be traded for other commodities; today that value is derived from its association to a brand, an identity, a spectacle. “Art reflects the illusory way in which society sees itself, it reflects the bourgeoisie’s aesthetic ideas as if they were universal” (Osborne 79).
The spectacle feeds itself through the mediating of the image to create desire for status and recognition, through associations.
“The ends are nothing and development is all – though the only thing into which the spectacle plans to develop is itself” (Debord 144). The spectacle’s main objective is self perpetuation. Its aim is totality. It must be noted that Hirst himself did not even create the work of art, but rather employed a studio full of jewelers to execute the sculpture, and printers to produce the prints.
Hirst exemplifies the bourgeoisie capitalist employer who retains ownership over the fruit of the employees’ labor. He is in many ways more akin to a captain of industry than he is to the romantic notion of an artist. “In the early twenties, the legendary adman Bruce Barton turned General Motors into a metaphor for the American family, something personal, warm and human” (Klein 7). Hirst has also turned himself into a metaphor, however, metaphors aren’t always true. This falsehod is at the heart of the issue. The spectacle isn’t concerned with what is true, rather it is concerned with what can be made to appear true. It is this appearance of truth that makes a commodity valuable. This fetishism of the commodity is why gold and silver have value, it is because people gave them value. It is the reason Damien Hirst, or any other brand, has value, because people gave it value.
Damien Hirst cannot be blamed for commodifying art, he is simply following a long tradition of turning objects and products into commodities. The fact that his commodity is his own image doesn’t seem to matter. “Hirst is just playing the game. It is a game played by collectors and dealers at art fairs throughout the year; it is a game finessed as never before by Sotheby’s and Christie’s; it is a game in which, in the words of Nick Cohen, a rare British journalist to trash Mr. Hirst’s publicity coup, ‘the price tag is the art’ ” (Riding .nytimes.com).
That final statement beautifully summarizes the commodification of art, ‘the price tag is the art.’ The fact that the art is obscenely priced, and out of the reach for the majority of collectors, the fact that it is made of diamonds, a precious stone known as the blood stone because of its association with brutal and oppressive regimes, merely adds to its allure, to its spectacle. Damien Hirst is merely playing the game, like many before him. He is a part of the growing culture industry that sells image. Images are the new commodity fetish. Images are the new mysterious commodities exchanged for more the more durable and enduring commodities. The bourgiousie sell their images, which have no real value, to the public which consumes them, in exchange for goods of real value.
“The $200 billion usd/ $270 billion cad culture industry – now North America’s biggest export – needs an every-changing, uninterrupted supply of street styles, edgy music videos and rainbows of colors. And the radical critics of the media clamoring to be ‘represented’ in the early nineties virtually handed over their colorful identities to the brand masters to be shrink-wrapped.” (Klein 115)
Nick Cohen said of Hirst, “[he] isn’t criticizing the excess, not even ironically … but rolling in it and loving it. The sooner he goes out of fashion, the better.” What Cohen fails to realize is that the spectacle is a fashion. And when one image goes out of fashion, another takes its place. Hirst may indeed go out of fashion, but another art brand will take his place, perpetuating the commodification of the arts in increasingly bombastic ways.
Perhaps art has always been a commodity?
In the past patrons would hire artists to paint them into scenes from the gospels. Patrons could be seen on the outskirts of paintings piously praying, thus creating an image of themselves as good and pious Christians. By association with the sacred art, the patron was creating a mediated image. Rulers did this all the time. The Equestrian Statue of Marcus Aurelius is a perfect example. Its a mediating image that communicates power and authority.
But none of these examples reach the level of spectacle and fetishism that is Damien Hirst. While art may have been a commodity in the past, it was never commodified. In other words, while the art itself may have been exchanged for other goods, the artist himself was not treated as a commodity. The art of the past may have served a purpose, it may have contained a mediated message, but it was still a product, and it was the product that was valued, not its brand identity.
The commodification of art creates a unique problem in history. If it is the spectacle that matters, and the artist’s identity that has value, then what value is left in the art itself?
What then separates art from ordinary objects? Is there any aesthetic emotion that remains in the work of art itself, or does the aesthetic emotion dwell completely within the spectacle? These are questions that cannot easily be answered, and ultimately will require the lens of history to answer completely. But they are a pressing concern, for when art is commodified, it may cease to be art and instead become celebrity, product, or worse, advertising. For the Silo, Vasilios Avramidis
Works Cited Berger, Arthur Asa. Seeing is Believing: An Introduction to Visual Communication. New York, NY: McGraw Hill, 2008. Print. Debor, Guy. “Showing Seeing: A Critique of Visual Culture.” The Visual Culture Reader. Ed.Nicholas Mirzoeff. New York, NY: Routelage, 1998. 142-144. Print. Klein, Naomi. No Logo, No Space, No Choice, No Jobs. New York, NY: Picador, 2000. Print. Marx, Karl. “Showing Seeing: A Critique of Visual Culture.” The Visual Culture Reader. Ed.Nicholas Mirzoeff. New York, NY: Routelage, 1998. 122-123. Print. Riding, Alan. Alas, Poor Art Market: ‘A Multimillion Dollar Headcase.’ The New York Times. June 2007, Damien Hirst and the Commodification of Art http://www.visual-studies.com/interviews/moxey.htm
Found Object, Recycled Art, Readymade or Junk Art?
Abstract
The phenomenon of found objects and waste transmutation into works of art, dominates contemporary African art ostensibly as the new continental creative identity. Majority of contemporary African artists experiment with waste as their preferred artistic medium and find in them (waste), potent metaphors for creative expressionism. However, although this art form is rapidly gaining prominence and international acclaim, it is surrounded by equivocations emanating from available literature sources.
Discourses have emerged which attempts to theorize this genre of art but such discourses have only created varying levels of ambiguities which impedes understanding of its history, conceptuality and context in contemporary art-space. This article reviews recent literature dealing with found object appropriation in Africa, to expose the obscurities inherent in such studies. Using discourse analysis, this review indicates the existence of ambiguities ranging from terminology devising and classification to issues of hegemonic exclusivity and problems of contextualization. On the premise of these existing gray areas, I propose an in-depth study into this modern African art type, such study should adopt a particularized system to investigate the methodology of African found object art, its ideology and cultural motivation as basic criteria to enable our understanding and establishing of this modern art form as traditional to Africa in form, content and context and subsequently differentiate it from those of European art conventions to which it is currently erroneously likened to.
Incorporation of materials from pop culture into African visual practice may have existed since the continent’s encounter with the west during slave trade and even earlier, as evidenced in the use of European spirit bottles assembled to build deities and shrines (Shiner 1994). But very little is found in literature that provides an account of any in-depth investigation into the historiography of this African art convention. This art genre (waste and found objects appropriation) has proliferated across the entire continent and now dominates contemporary art practice. As observed by Sylla and Bertelsen (1998), “found object art dominates modern African visual practice and very few are those who have not practice found object appropriation art in the continent”.
Numerous reasons are responsible for the fast propagation of this art type and subsequent adoption of ‘bricolage’ creative methodology by African artists, but the most noticeable factor is globalisation (Shiner 1994, Sylla & Mertelsen 1998). While through 21 st century advances in technology and innovations the world is becoming a global village, it conversely leads to increased consumption and accompanying generation of varieties of waste. These waste and found materials occasioned by modernity, become materials for artistic use (Kart 2009). Modern waste (the bye products of modernity and civilization) are employed by Africans as effective visual metaphors for creative explorations and expressionism. This interconnectivity between globalization, modernity and waste generation, accompanied by technological advancements in contemporary Africa, results in waste uniquely adapted into art to a high level it has even been argued that, discarded objects incorporation into art originated from Africa. Evans (2010, p.1) posited that, “through found object transformation, African artists have created a truly unique art form and have bequeathed a new art context to the world”. Reasons being that, for many contemporary African artists trained in western art education systems and equipped with such artistic conceptualism, interrogating the rich meanings locked in waste and found objects is considered quintessential for artistic self expressionism and creation of heighten multifarious layers of meanings since according to Aniakor (2013), “images and objects are plaited with meanings and only by interrogating them, that knowledge is extended and certain messages and ideologies expressed”. Thus, such artists tailor their creative experimentations towards achieving artistic self expressionism and higher codified meanings. This is because as observed by O.Connor, found object artworks are believed to be enriched with superlative double fluidity of meaning (Op cit 2013).
Mamiwata, 2006 Calixte Dakpogan
It is perhaps achieving that fluidity of meaning which has driven modern African artists to position themselves as material experimentalist to creatively interrogate waste and found objects, exploring their artistic qualities and meanings, as well as using such works to reflect societal circumstances and issues in contemporary Africa, as the basis for their art. They do so because, according to Fontaine (2010, p57), “by engaging with ready-mades from pop culture, the artist becomes an agency through which the inherent beauty and art qualities trapped in found/waste materials are brought to lime light via transmutation”.
From an African
Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.12, 2013 42 trajectory, not just the beauty in waste is considered but the circumstances creating these waste (globalization, modernity and consumption) forms the ideological/conceptual framework for waste transformation into new art conventions. Whilst this genre of art is gaining prominence and widespread international recognition, it has stirred up scholarly interest from both African/western art historians and critics. Available literature with regards to this contemporary African art form, consist of numerous ambiguities which impedes understanding of its contextual artistic existence. Such literatures have sprang up in the 21st century by scholars [African and western] who, ignoring the historiography of this African art form, only problematically treat found object transmutation into art in Africa as a recent artistic endeavour.
A lot of hasty generalizations and confused contextualizations exist, pointing to the fact that no in-depth research has been conducted to provide clarity to existing gaps in this body of knowledge. Some scholars have struggled with devising a rubric for this art form that will define and categorize it as African. Others have adopted what may be considered a problematic discourse of likening this art form in parallel morphological and ideological terms with European Readymade, Dadaism, Surrealism and Found Object Art, indicating the extent to which scholars have grappled with this subject.
The rubric ‘Recycling in Contemporary African Art’ has been problematically adopted by scholars to holistically describe this African art form in the past two decades, a rubric which Binder (2008) argues that is “misleading”. Binders view point is supported by Van-Dyk who observed that “A lot of artists have made art out of found materials before the word ‘recycle’ was even known in our society… the term Recycling in African Art therefore is a misconception” (Van- Dyk, 2013. P2). This paper reviews recent articles and catalogues which deals with waste transmutation into art, in order to reveal the ambiguities surrounding this modern art genre in Africa, it goes further to posit that for proper understanding to be attained, an in-depth research into found object art is exigent.
Providing solutions to these existing gaps is beyond the scope of this paper, however, in the course of this discourse, insights will be provided into ways through which studies can be effectively directed using cultural perspectivalism of particularised methodological investigation which will enable the possible establishing of this contemporary art convention as African in form, content, and context and, distinguish it from those of western art culture.
2. Articles, Submissions and Gray Areas on waste ‘Upcycling’ into contemporary Africa art:
Four literature sources (three papers and a book) are reviewed in this section to bring to lime light gray areas and gaps in the body of knowledge with regards to found object appropriation in contemporary African art.
2.1 Globalizing East African Culture: From Junk to Jua Kali Art.
By Margaretta Swigert-Gacheru 2011 Swigert-Gacheru’s paper focuses on waste transformation into art practiced in East Africa, using Kenya as case study. The main idea from an economic and innovative view point purported by the author is that, Jua Kali Ingenuity which culminates into Kenyan Junk Art is a contemporary East African renaissance movement which not only defines a unique genre of art, but contributes to boosting the economy through its bricolage productivity. Also, the author pointed out that Jua Kali is the most dynamic contemporary art form in Kenya which exists as a heighten level of creative ingenuity inspired by the presence of global waste/throw-away and poverty (Swigert- Gacheru 2011. P129).
She further observed that, by virtue of its appropriation of global waste, Jua Kali Junk Art bridges the gap between African and western art worlds by creating a global flow through such hybridization which in turn defies the myth of tribal art and primitive order (Swigert-Gacheru 2011. P127). Another submission made by the author is that, through creative resuscitation of discarded materials deposited in East Africa from Europe, Jua Kali Junk Art combines makeshift creativity with entrepreneurship as a strategy for survival (Swigert-Gacheru 2011. P129). Thus, poverty is cited as the motivation for the innovation of Jua Kali Junk Art in Kenya, whilst various artists inspired by economic hardship are listed. Although Swigert-Gacheru presents evidence of how makeshift creativity in the arts can boost the economy of both the artists and the nation, and also brought to lime light the fact that this ingenuity in East Africa was relegated to the background before now by scholars, the authors classification of what constitutes junk and debris is very confusing and especially problematic because this classification is the proviso for her dubbing of this art form as Junk Art.
The author stated that Junk Art is made from electronic garbage and found natural objects, while environmental debris and old clothes are used in installation (Swigert-Gacheru 2011, p. 131). This classification brings about various unanswered questions which subvert this genre of contemporary African art. For instance, can all art made from junk in Africa be classified as Junk Art? How does natural found object like stones, sea shells etc which are not electronic garbage justify their inclusion in the categorisation Junk Art? Or, does the inclusion of discarded materials into an artwork in this case as the author enumerated (old clothes and environmental debris), automatically transform such works into installation art? Is discarded material Upcycling into art, the-same as installation art? By using media as the criterion for devising the rubric ‘Jua Kali Junk Art’, one will assume that all artworks in East Africa or Africa at large made from found, discarded or readymade
Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.12, 2013 43 objects will ideally fall into this category (junk art) but this isn’t the case. Castellote (2011) observed that Olu Amoda uses discarded materials and junk which he prefers to call ‘Re-Purpose Materials’, and that his art be looked at as ‘Repurpose Material Art’. One observes that, Olu Amoda and other African artists even though make use of junk, devise different names for their waste materials and refuse that their artworks be called junk art. This is why Swigert-Gacheru’s adoption of the term junk art to generalize found objects transmutations in Kenya is problematic because other waste appropriation artists in Kenya have different names for their waste materials. Furthermore, by using numerous names for waste materials, devised by different artists as the main trust or generic mode of investigation to explore and interrogate this genre of African art, such line of enquiry as adopted by Swigert-Gacheru and other scholars has only lead to different confused classifications. Two issues stand out from Swigert-Gacheru’s study.
Firstly, the fact that the categorization of what constitutes waste and what falls into the typology debris is problematic means the terminology adopted for this art form is equally problematic. From the author’s submissions, it implies that natural objects, old clothes or environmental debris are excluded from the typology Junk art and by virtue of their waste composition, have become installation art. Also, classifying electronic garbage as the material used for making Junk Art, means they can’t be used in installation art by the author’s submission which makes her proposition very confusing. Secondly the author’s problematic waste categorisation culminates in an inability to differentiate junk art from Installation art. We are thus left with a rubric (Junk Art), which doesn’t even encompass all of Kenya’s found object appropriation, neither does it, reflect or encompass found object transmutation practiced elsewhere in East Africa, nor the entire African continent, and submissions which leaves us unaware of the boundaries between this art (Junk Art) and Installation Art. These unanswered questions and issues stated above, indicates the presence of more than a modicum of gray areas and uncertainties in Swigert-Gacheru’s paper.
2.2 Zimbabwe: The Lost and Found Art.
By Knowledge Mushohwe 2012 This article provides peripheral insights into contemporary African found object appropriation and possesses accompanying obscurities. The main purport of the article is the branding of art that utilizes available waste or ready-mades as ‘Found Object Art’, with the author positing that Zimbabwean artists use found object art as a way of finding meaning in thrash to communicate encoded messages. One major assertion made by the author is that, found object works of art are superlative to the more mundane forms of sculptures which are the old conventions. Arguing that, the punctuated coding system within found object art gives such sculptures a contemplative challenging quality which is an edge over traditional forms of sculpture (Mushohwe, 2012. P1). That additive aesthetic edge is born out of the complex creative process which the author describe as ‘Organised Vandalism’, a process which involves displacing old meanings and forms of objects to create and accord them new forms and meanings (Mushohwe, 2012. P1).
Whilst pointing to the fact that, found object art involves re-contextualisation of objects by dislocating them from their original context and locating them in higher realms of artistic existence, the author equally draws ones attention to the fact that its vandalising nature constitutes a cause for concern as critics question the legality of such practice. Most noticeably and ambiguously so too, is the fact that the author describes and associates found object art in Africa to those of western rebellious art movements. He stated that, “the rebel nature of this found object art is traced to Dadaism and its principal exponent is Marcel Duchamp” (Mushohwe, 2012. p2). Such a bold assertion however, is not proven with adequate facts which make it confusing and problematic as will be enunciated in the next paragraph. Although this paper provides some new insights into this genre of contemporary African sculpture, especially by branding it ‘Found Object Art’ and establishing the fact that, because this art form dislocates discarded objects from their original context to a new creative realm, it assumes contemplative/challenging qualities which accord them aesthetic/creative edge over traditional forms of sculpture such as modelled statues, carvings etc, the article notwithstanding, constitutes further ambiguities and raises various questions.
The author’s likening of this African art convention to Dadaism and purporting that Marcel Duchamp is the founder of Dadaism is shrouded in obscurities without sufficient scholarly evidence to support such claims. Firstly, in as much as Duchamp, Ricaba and Man Ray started anti art in America, Duchamp is not the founder of Dadaism.
Dadaism began in Zurich with artist like Tristan Tzara, Marcel Janco, Jean Arp, etc credited for stemming the process that lead to Dadaism (Hans 1965, Uwe M 1979, Sandqvist 2006). However, Duchamp a pioneer member of anti-art in America originated the ‘Readymade’ which varies from Dadaist Surrealistic objects in various respects. Therefore, his linking of Duchamp’s Readymade and Surrealistic Found Object in same category is problematic. This is because, he implies by such proposition that Duchamp’s Readymade and Surrealist found objects are same art types which from literally evidence is not the case. Duchamp’s Readymade is a conceptual art style arrived at through his disinterested art ideology and experimentation with his ‘Creative Order and Infrathin’ [aesthetics of indifference] emphasizes the intellectual/conceptual content of an artwork over its visual form, to question what defines/constitute art and the entire art institution. Furthermore, such Readymade were unaltered by the artist and only assumed the dignity of art through ‘Dislocated Contextual Description’ (Read 1985, Obalk 2000, Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.12, 2013 45 El Anatsui’s works and practice methodology.
Her main submission is that Anatsui’s works frequently interpreted principally in relation to clothe, should instead be read as conceptual contemporary sculpture, and a localized reading be adopted in discussing his practice of incorporating locally available or sourced materials into his art. The author also argues that the rubric ‘Recycling in Contemporary African Art’ used to describe all modern African art involving material reclamation is misleading. Also, the term Found Object Art is said to be inappropriate and a wrong reflection of Anatsui’s practice and works since the artist himself chooses to refer to his materials and works as “Objects the Environment Yielded” (Binder 2008, p.27). Thus, she refers to Anatsui’s works as ‘Transformations’ instead of Found Object Art on the premise that the term ‘Found Object’ was born to art history of a particular European movement not relating to Africa, so the term ‘Transformation’ is more appropriate and not only signifies ownership but also an elevation of the material form of Anatsui’s art.
Citing Dilomprizulike (The Junk man of Africa) who works with discarded materials and always requires his works whether they are transformed or not to be called ‘Junk’ as an example, Binder argues that although many artists in Africa work with discarded materials, they are dissimilar in many ways thus, the dubbing of this art type “Recycling in Contemporary African Art” is cloaked in misconceptions. Another valid contribution in this paper is the advocating for a ‘Localized Reading’ of discarded material appropriation in modern African art as the most appropriate method of investigation for understanding its individual cultural peculiarities, since studies and categorizations with emphasis on material rather than practice methodology is inadequate. (Binder 2008, p.35)
By proposing a ‘Localized Reading’, the author indicates that dissimilarities exist between African artists practicing found object appropriation and between this African art convention and those of western art cultures. This view is supported by Olu Oguibe who observed that “the found object for Anatsui was not complete in and of itself, but required the transfiguring intervention of human agency in order to be translated into sculptural form thus, his works differ from others” (Oguibe 1998, p.48). This is why Binder proposed a localized reading into individual’s practices to be able to understand this art phenomenon.
What this reiterates is the fact that, the individual/cultural ideology, methodology and motivation behind found object creative manipulation are key to understanding the works produced and determines the way we perceive and appreciate such oeuvres. This is because “ones aesthetic responses are often functions of what one’s beliefs and perceptions about an object are” (Danto 1981. p99). Furthermore, the suggestion for a localized reading into this genre of contemporary African art is one that will provide a possible vantage point towards really understanding its modern art qualities and conceptuality. If a localized methodological reading is adopted perhaps alongside cross cultural comparison, then Binder’s argument that the adopted rubric ‘Recycling in Contemporary African Art’ for this art genre by western and African scholars is ambiguous and misleading will properly be understood and addressed.
This is because, only by understanding the practice methodology, cultural inspiration and ideology upon which these works derive the potency for their artistic being that the point of departure can be established that will lead to a comprehensive understanding as to why this art form may be peculiarly African. This said, propositions in Binder’s article raises a lot of issues that further contribute to the obscurity ubiquitous on this subject matter. The author classifies Anatsui’s artworks as ‘Transformations’ and her decision to adopt this terminology as appropriate for this style of art, hinges on two hypothesis; on the one hand is the fact that the found materials are manipulated creatively and the degree of such manipulation is employed as a vital coefficient and on the other hand, the ideology and intended codified messages locked in the piece to be expressed or communicated to the general public.
This paradigm of thinking though insightful, leads to the following lines of questioning; If the degree of manipulation of the discarded is the basis for devising the rubric and classification ‘Transformation’, how is Anatsui’s works different from Jua Kali Junk Art which adopts even deeper levels of material manipulation? By adopting the degree of artistic manipulation of the discarded as the sine qua non for classification, it is apparent that Anatsui’s assemblages or constructions are not different from Kenyan Junk art nor are they different from those of other Nigerian and African artists who work with found objects. On this premise, can those other works be classified too as Transformations? Or, the other way round, Anatsui’s works as Junk Art? Furthermore, by citing technique of making (Construction) as the basis for differentiating Anatsui’s works from others, does it mean that artworks made with this same technique (Assemblage/Construction) using different materials are or not qualified for this sobriquet Transformations?
Another trajectory in Binder’s investigation is the use of intent/metaphoric content (ideology) behind the works as a criterion and reason for underpinning the exclusive categorization of Anatsui’s works as Transformations. If the conceptuality, and metaphoric content are central to terminology devising for art types, then it becomes very confusing why Anatsui’s art should be treated as exclusive from others nor is there any need for discussing and differentiating found object appropriation in Africa under numerous terminologies by scholars because, almost all African artists who engage in this practice uses their art for same purposes; which according to Peek (2012), “is to create aesthetic objects for appreciation or to comment on the present condition of modern societies”. Issues relating to over consumerism, socio-economic and political ills and cultural/moral decadence are regular Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.12, 2013 46 themes associated with this art genre in Africa, which is equally the conceptual feature in most postcolonial art.
Which is the aesthetics of humanity that engages with the current and transforming state of human race and defined by such extend of engagement with these concerns (Young 2010). As this is the case, based squarely on ideology and messages conveyed like in most post colonial African art, there are no major differences between Anatsui’s art and those of other African artist who work with waste and convey same contemporary concerns in visual form.
Conversely, will it then be a misplaced submission, if Anatsui’s art is called Junk or Found Object art? Or can Jua Kali Junk Art or that of Zimbabwe, those of Delomprizulike or the works of Olu Amoda qualify to fall under the typology Transformations? While Binder’s article provides great insights into Anatsui’s practice, as well as pointing out the fact that, attempting to generalize this genre of African art under the rubric ‘Recycling in Contemporary African Art’ as is often the case is misleading, and further observing that, adopting Euro-American terminologies and likening African found object art tradition to those of the west is a faulty proposition, her assertions in this article equally bellies lots of uncertainties observed above which hasn’t help provide clarifications needed on this subject.
3. Ambiguities Identified
This brief survey indicates the presence of gaps in the knowledge and discourse of found object appropriation in modern Africa. Thus, various issues emanating from the reviewed literature sources are categorised into the following problems subheadings:
3.1 Muddle Terminologies and Classification Problem
From the foregoing, it is apparent that the first ambiguity is the problem of classification. Terminologies such as Junk Art, Trash Art, Found Object Art, Recycled Art, Transformations, Readymade, Objects the environment yielded, Re-purpose Material Art, etc have all been adopted by scholars and artists alike to exclusively discuss and describe their art as products of individual ingenuity even though their artworks like those of others, equally involves the use of same creative methodologies and ideologies for waste and found object appropriation from pop culture into art in Africa. This trenchant attempt at carving out a unique individualistic identity or for ethnic groups or gilds working in this modern African art convention as is the main purport in many literary discourses, is an evidence of classification ambiguity which constitutes into grappling with devising or coining a suitable terminology for this art form which will effectively categorize it as individually exclusive or holistically encompassing to accommodate all African art forms made from readymade or found materials into one typology.
3.2 Hegemonic Exclusion of the Historiography of African Found Object Appropriation
There is also the problem of hegemonic exclusion which is made manifest in the writings of western scholars on African contemporary art. In an attempt to co-opt other art traditions into western art mainstreams, these scholars have refused to investigate or make any references to the origin of found object art in Africa and have concentrated in treating this art form as a recent artistic endeavour. In doing so over the years, that is ignoring the historiography of this African art convention, western scholars have fashioned a discourse on African found object transmutation art, which problematically excludes its historic context (origin). The resultant effect is evidenced in the fact that, even African scholars and critics have adopted this paradigm and thus, problematically treats African found object appropriation as simply an extension of European modernism rather than an art form with any cultural particularities/inspirations or determined by traditional philosophies.
So long as this remains the case and the origin of this art convention in Africa hegemonically excluded from contemporary discourse, the ambiguities surrounding it will continue to impede any comprehensive understanding of its contemporary artistic existence.
3.3 Problem of Contextualization
“There has been much debate surrounding the applicability of Euro-American terminology and classification to systems of art production outside of that specific history. While I am in no way arguing that these terms are not also applicable to practices other than those in Europe and America, I am suggesting a considered application rather than a catch-all grouping of the work as either recycling or found object. The answer is to acknowledge the local while assessing the reciprocity of art practices in a global historical context” (Binder 2008, p36) Binder’s argument is on the premise that, Euro-American terminologies may not effectively reflect or apply to art traditions or styles that fall outside the specific history which generated such terminologies.
If this happens, that is, Euro-American terminologies applied to outside art traditions, it will deprive such art forms or traditions drawn into European art mainstreams, of their true cultural artistic value, identity and conceptuality. Binder’s observation exhibits another level of ambiguity surrounding found object appropriation art in Africa as equally observed in the studies surveyed earlier in this paper, which is the problem of contextualization. Most writers both African and western, have applied Euro-American terminologies to describe this genre of art and in the process contextualize it based on western art movements of the 1900s like Readymade, Found Object, Dadaism etc. This application has not proven to be exceptionally adequate because, the ideological and conceptual frameworks that gave birth to those art forms and movements in the west are not responsible for the innovation.
Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.12, 2013 47 of this modern African art form. This means that such Euro-American terminologies cannot effectively reflect and encompass this art type in Africa. Other writers have invented terminologies to treat this art type as uniquely African yet they fall into the pit fall of making references to and likening this African art convention to western terminologies/theories and modernists art movements attempting to justify their course, but in the process, do not provide enough evidence to establish why this art form is uniquely African and different from those of the west. Such multifarious terminology devising and faulty contextualization for exclusivity purposes by these scholars and artists end up excluding others in the continent who work in same style convention and beclouding their art practices in ambiguities.
This problem exists because contemporary African artists and critics as well as their western counterparts have consciously and continuously engaged in the discourse of treating found object art in Africa as a very recent artistic endeavor and have avoided any trace of history to establish the origin of this African art form. If an in-depth research into the origin and growth of found object art in Africa is conducted, then the problem of contextualization of this art genre will be addressed.
4 Conclusion
Whilst found object appropriation into art in Africa has become the core of almost all contemporary creative experimentation, artist’s inventions of numerous rubrics to describe their materials in unison with some African and western scholars, has lead to problematic and obscured submissions. Such problematic propositions as this paper illustrates, has created various levels of obscurities (muddle terminologies/classification problem, problem of western hegemonic exclusion of the historiography of this art form in Africa and the problem of contextualization) which impedes understanding of this modern art convention.
Available literature sources reviewed in this discourse which contextualizes this art type in analogous aesthetic context with European art movements are misleading, while those that treat it as traditional to Africa provide insufficient information to underpin their assertions. Conversely, it is my opinion that for clarity to be attained, an in-depth research into found object transmutation into art in Africa is exigent. The point of departure firstly for such investigation will be to examine the origin and history of found object art in Africa. If the origin is established, it will determine if this art convention is inspired by traditional culture or occasioned by western influences.
Furthermore, such study should adopt a particularized reading system to examine the practice methodologies of African found object appropriation artists, the ideologies and cultural motivations behind this art convention. If a particularized reading is conducted into these three key aspects of African found object art, both the colonial, cultural and contemporary context of waste and found object appropriation into African art will be accorded much needed clarity and the problem of contextualization addressed. If this is done, it will effectively establish it (found object and waste appropriation genre of art in the continent), as African in form, content and context as well as differentiate it from European art movements/art cultures for which it is currently erroneously likened to. Providing solutions to these ambiguities is beyond the scope of this investigation.
Rather, what I have done is simply bringing to lime light the various obscurities surrounding this modern art type and suggesting directions for further investigations. For the Silo, Clement Emeka Akpang, School of Art and Design, University of Bedfordshire, Luton, United Kingdom.
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Abetare Petrit Halilaj (born Kosovo, 1986) is known for immersive installations that express a desire to alter the course of personal and collective histories, creating complex artistic worlds that claim space for freedom, intimacy, and identity. Halilaj was inspired by children’s doodles, drawings, and scribblings found on desks at the school he attended in Runik, Kosovo.
For The Met commission, he expanded his research to other schools in Albania and countries from the former Yugoslavia, which are now undergoing significant cultural and sociopolitical change. Furtive drawings from kids’ desks have been enlarged into three-dimensional metal sculptures, each retaining the trace of the original. Together, they bring to public view the collective memory and imaginative power of generations of students whose lives were marked by traumatic conflicts and territorial divisions.
Kosovo experienced the last of a series of wars in the Balkan region in the 1990s, during which many children were denied access to education on ideological grounds. Abetare borrows its title from the book the artist and his peers used to learn the alphabet at school, each letter linked to a lesson in pictures and text. In Abetare, culturally specific references to different political ideologies, religions, and local heroes coexist with more universal symbols and playful nods to pop culture, art history, and sports.
Spread around The Iris and B. Gerald Cantor Roof Garden, the “drawings in space” merge with the surrounding architecture and landscape to create a multi vocal scenography with an open-ended narrative. A celebration of the shared impulse for personal expression and mark making, Abetare is an opportunity for discovery and an invitation to expand our capacity to imagine transformative futures. For the Silo, Alexandra Kozlakowski.
#CantorRoof #MetPetritHalilaj Exhibition Dates: running now until–October 27,2024 Exhibition Location: The Met Fifth Avenue The Iris and B. Gerald Cantor Roof Garden, Gallery 926
“Art cannot be modern. Art is primordially eternal.” Egon Schiele
New York City, New York, April 2024. Our friends atHelicline Fine Art proudly announces the opening of its new online exhibition, Modernism Adored: 20th Century Art, a celebration of the revolutionary artistic movements that defined the 20th century. The exhibition runs through June 30 and features a curated selection of paintings, drawings and sculptures from important to rediscovered artists, Modernism Adored explores essential movements that shaped the artistic landscape during the 20th century from ashcan, cubism, art deco, Vorticism, WPA, abstraction, abstract expressionism, caricature and outsider art. It brings together a diverse range of artwork that reflects the spirit of innovation and creativity that defined these pivotal periods in art history. As we are a NYC based gallery, the history of New York inspires us to include art that glorifies our great city.
“We are thrilled to present Modernism Adored: 20th Century Art. This isstuff in our hearts and we are honored to share it with collectors and curators throughout America and worldwide,” said Helicline proprietors Keith Sherman and Roy Goldberg. They continued, “This exhibition is our “eye,” it exemplifies the enduring impact of modernism in art and provides a unique opportunity to witness the evolution of artistic expression over the course of the 20th century.”
Highlights of Modernism Adored: 20th Century Art include three early Stuart Davis drawings, Vorticist linocuts by Sybil Andrews and Lill Tschudi, Maurice Guiraud-Riviere’s breathtaking “La Comete” silvered bronze, several works by Al Hirschfeld, abstracts by Florence Henri and O. Louis Guglielmi, a Charles Demuth drawing of bathers, an early Daniel Celentano oil, a precisionist industrial scene by Simon Wachtel, and much more.
Artists in the exhibition include: Sybil Andrews, Maurice Becker, A. Aubrey Bodine, Jo Cain, Staats Cotsworth, Daniel Celentano, Robert Cronbach, James Daugherty, Stuart Davis, Charles Demuth, Donald Deskey, George Pearse Ennis, William Gropper, O. Louis Guglielmi, Harold Haydon, Florence Henri, Al Hirschfeld, Mervyn Jules, Max Kalish, William Kienbusch, Georgina Klitgaard, Henry Koerner, Leon Kroll, Vladimir Lebedev, Carlos Lopez, James McCracken, Alfred Mira, Irene Rice Periera, Antonio Petruccelli, Arthur Rosenman Ross, Hilla Rebay, Maurice Guiraud-Riviere, Joseph Solman, Lill Tschudi, Gerrit Van Sinclair, Samuel Wachtel, Katherine Wiggins, John Winters and Purvis Young.
Florence Henri (1893 – 1982)Composition18 ½ x 12 ½ inchesGouache on paper Monogrammed F.H. and dated 1926 lower right
George Pearse Ennis (1884 – 1936)Forging a Gun Tube #146 x 37 inches, 1918 Signed lower right
There is great debate about what modern art is. Numerous descriptions abound. It is a series of genres from the mid-19th century to the present that challenged the Western standards of fine art and embraced new forms of expression. It is often seen as beginning with realism, which rejected the traditional subjects of art and focused on common people.
Others say modernism was a movement in the arts in the first half of the 20th Century that rejected traditional values and techniques and emphasized the importance of individual experience. A broader perspective, which we at Helicline embrace, modernism was a break with the past and the concurrent search for new forms of expression. It is in fact, constant reinvention, and it’s significant because it fundamentally asks us to change our perspectives as time passes.
“The strangeness will wear off and I think we will discover the deeper meaning in modern art.” Jackson Pollock
Daniel Ralph Celantano (1902-1980)Long Beach8 x 10 inchesOil on artist boardSigned lower leftTitled in pencil, verso
Harold Haydon (1909 – 1994)History of the US Postal Service21 x 25 inchesoil on canvas, c. 1938
Why Modern Art Continues To Influence Contemporary Artists
The 20th century distinguished itself from the previous century with a new form of industrial revolution- one tied much more intimately to an advancing technology that propelled society into a state of speed and frenzy. Not just the streamlining of railway trains and automobiles or the advancements in transcontinental travel brought on by first lighter than airships, then seaplanes and jet airliners- the motion of advancement and relocation had a seminal effect on culture and thought. The skyscraper and new vertical constructions created its own influence and metamorphosis: hundreds of families could now be housed in a singular structure adding a homogeneity and imposing bold linear designs and influences. Two world wars and a multitude of others pushed existentialism into the minds of many academics and thus filtered into other areas of discipline such as literature, music and design. The development of the transistor created miniaturization and gadgetry that became an essential component to living spaces and personal effects. Television became a manifestation of any imaginable visual image and transfixed society into another state of readiness- a state ready for instant and dense media served quickly and directly. All of these things (and more) gave rise to new forms of art- most often recognized by the general public in modern abstract paintings. The ‘sense’ of all the above was captured by artists using new ways of communicating through their work: immediacy (action painting) and abstraction were more aligned with the zeitgeist then earlier classical forms of artwork.
Untitled abstract 11 Jarrod Barker 2024
The 21st century has seen many parallel and analogous developments. Though we are ‘only 24 years’ into this latest age, the concept of quick advancement and speed is in full effect. From the maturation of the digital age (the internet) and digital communication (email) to rapidly advancing personal communication (smartphones) and powerful and inexpensive computers to today’s exhilarating advancements in AI (artificial intelligence) and robotics. These ‘re-mapped’ and repeated driving forces from the last century continue and their effects most readily recognized are still key components of contemporary ‘neo-modern’ artwork.
MORE ABOUT HELICLINE FINE ART: Helicline Fine Art,founded in 2008 by Roy Goldberg and Keith Sherman, specializes in American and European modernism. The gallery’s core offerings are works from the WPA period. Additionally, Helicline offers American scene, social realism, mural studies, industrial landscapes, regionalism, abstracts, and other artwork. Located in a private space in midtown Manhattan, Helicline is open by appointment. The artworks on the site represent a sampling of available works. Helicline’s offerings are also available on artsy.net and 1stDibs.com.
Caption for image at the top of this article: Simon Wachtel (1900 – 1965)Factory Yards N. 336 x 24 inchesOil on canvas, c.1930s Signed lower right
For each of them Calder establishes a general fated course of movement, then abandons them to it: time, sun, heat and wind will determine each individual dance… Each of its twists and turns is an inspiration of the moment… It is a little hot-jazz tune, unique and ephemeral, like the sky, like the morning.
-Jean-Paul Sartre, 1947
[NEW YORK -April, 2024] — GRAY is pleased to announce Calder, an exhibition of sculptures by Alexander Calder from the 1950s and 60s. The decades at mid-twentieth century were especially significant for the artist, whose objective to create space and movement at ever more immersive scales is expressed by the range of work in the exhibition. From the intimate interplay of color seen at a small scale in Contrepoids jaune, c. 1953 to the monumental statement in black and white of Clouds over Mountains, 1962, one experiences the breadth of Calder’s invention in color, volume, form, gesture, and motion.
Calder is the twelfth exhibition at GRAY to include works by the artist, whose 1966 solo show at Richard Gray Gallery was installed at the gallery’s very first location in Chicago. The exhibition opens at GRAY New York (1018 Madison Avenue) on April 18 and will be on view through June 21, 2024.
Clouds over Mountains.
At the center of the exhibition is the large-scale sculpture Clouds over Mountains, which combines a series of angular black silhouettes with four curved white forms that hover above. Celebrated in the year it was made by leading critics such as John Canaday and Donald Judd, Clouds over Mountains is a seminal work, representing a milestone in Calder’s development of expansive standing mobiles.
The exhibition also features two important mobiles: Horizontal Red Moon Gong, 1957 and The Two Yellows, 1962. Both hanging mobiles, the works are key examples of Calder’s ability to find harmonic balance in an orchestra of counterweighted elements created in painted sheet metal, and brass in the case of the former work.
The exhibition takes place in GRAY’s New York gallery on the Upper East Side, the entrance of which is framed by a terrazzo sidewalk designed by Calder in 1970. The sidewalk, a cunning pattern of arcs and rectangles, was commissioned by three galleries then located on the block–including Calder’s long-time gallery Perls Galleries–and stretches from 1014-1018 Madison Avenue.
Calder at GRAY reactivates the physical location of the gallery. From the dynamic sculptures installed within the gallery to the geometric forms fixed in terrazzo outside, Calder’s eye for kinetic potential endures.
ABOUT ALEXANDER CALDER
Alexander Calder (b. 1898, Lawnton, Pennsylvania–d. 1976, New York City), whose illustrious career spanned much of the twentieth century, is the most acclaimed and influential sculptor of our time. Born in a family of celebrated, though more classically trained artists, Calder utilized his innovative genius to profoundly change the course of modern art. He began in the 1920s by developing a new method of sculpting: by bending and twisting wire, he essentially “drew” three-dimensional figures in space. He is renowned for the invention of the mobile, whose suspended, abstract elements move and balance in changing harmony. From the 1950s onward, Calder increasingly devoted himself to making outdoor sculpture on a grand scale from bolted steel plate. Today, these stately titans grace public plazas in cities throughout the world.
Calder’s 1966 inaugural solo presentation at GRAY was the first of a number of exhibitions to feature the artist across the decades, including Sculpture Works on Paper, 1974; Contemporary Masters, 1987; Forty Years, 2003; Fun House, 2013; GRAY at 60, 2023; and most recently Calder, 2024.
Resonant Earth: Contemporary Perspectives on Land and Body features works from Kelly Akashi, Lisa Alvarado, Eddie Rodolfo Aparicio, Andrea Chung, Sky Hopinka, and Anna Mayer On view through August 17, 2024.
Kelly Akashi, Life Forms, 2022. Collection of Barbara and Michael Gamson. Courtesy of the artist. Photo by Paul Salveson.
March, 2024 [Houston, TX]— The Moody Center for the Arts at Rice University announces the exhibition Resonant Earth: Contemporary Perspectives on Land and Body opening May 31 and on view through August 17, 2024. Bringing together new and recent work by six contemporary artists based in the United States, the exhibition explores vital connections between the human body and the land. This focused presentation emphasizes how art and artists can build awareness toward integrated ecosystems in the face of intergenerational trauma, continued exploitation of the Earth’s resources, and climate change.
Featured artists include Kelly Akashi, Lisa Alvarado, Eddie Rodolfo Aparicio, Andrea Chung, Sky Hopinka, and Anna Mayer. Spanning a variety of media, including sculpture, painting, ceramics, collage, photography, video, and sound, the presentation also features two site-specific interventions commissioned by the Moody. Lisa Alvarado will create a monumental wall mural and Anna Mayer will mount an installation with locally sourced clay consisting of more than fifty new objects. The diverse practices presented in Resonant Earth demonstrate a critical engagement with histories of the land, primarily in the Western and Southern United States. Collectively, the exhibition addresses the local environment while considering the forced migration and displacement of people and plants across geographies.
Executive Director Alison Weaver notes, “This project foregrounds artworks that speak to our lived experience in the United States, highlighting how personal and social histories shape our natural surroundings and our individual bodies. This summer we look forward to welcoming visitors who bring their own experiences to the galleries.”
Sky Hopinka, Mnemonics of Shape and Reason,2022. Still. Courtesy of the artist.
About the Exhibition Resonant Earth: Contemporary Perspectives on Land and Body seeks to illuminate the intertwined social and material histories of specific ecologies, ranging from farms along the US-Mexico border, to former Japanese American internment camps in Arizona, to the extraction of land in and around Houston. With geographical references that privilege biological memory and somatically inherited knowledge over a dominant linear history, these artists highlight the intergenerational pain of displacement and the healing power of reconnection to our place on the planet. The artworks on view echo our fraught engagement with the environment, while implying webs of interdependence in which the natural and the cultural are inseparable. The six selected artists draw on Indigenous and diasporic forms of knowledge, culture, and materials to envision modes of transformation and regeneration in relation to ongoing struggles for environmental and social justice. A selection of new and recent work by Kelly Akashi underscores the artist’s interest in temporality and memory as contained in the land and the body. Her sculptural work incorporates a range of material processes and is installed spatially as a constellation of objects that reference her personal and family history as well as the passage of time, the ephemerality of the human body, and the impermanence of the natural world. For example, in Conjoined Tumbleweeds, Akashi cast entangled plants growing at the site of a Japanese American incarceration camp in Poston, AZ. The bronze sculpture refers to her father’s imprisonment there during World War II. A cast of the artist’s own body, fragmented, appears as a blue crystal hand in Inheritance. Adorned with Akashi’s grandmother’s ring, the fingers wrap around a stone from Poston, invoking the biological memory of the body as well as geological time. Through double-sided hanging paintings, and a major site-specific wall mural accompanied by a sound installation, artist and musician
Lisa Alvarado explores social histories of the land, including the Chicana/o Movement and her own family’s experience along the US-Mexico border. Her free-hanging abstract paintings allude to generations of migrant farmers in the region, while referencing textile traditions and muralism of the Americas.
Compositionally anchored at the corner of the gallery space and expanding outward along horizontal and vertical planes, Alvarado’s site-specific mural suggests “being in-between,” both spatially and conceptually. In the monumental painting that encompasses the viewer, Alvarado also considers meridians—both celestial, in relation to one’s position on Earth and the sky, and those used in traditional non-Western medicine to trace the pathways within one’s own body. Cast from the trunks of non-native trees in Los Angeles, large-scale sculptural works from Eddie Rodolfo Aparicio’sCaucho (Rubber) series reference intertwined histories of plants and people. The artist, whose family is from El Salvador, considers experiences of migration, solidarity, and civil war that resonate with some Central American communities in Los Angeles. Deeply invested in the social histories of materials, Aparicio’s artistic media suggests layers of meaning and the inseparability of the natural and the cultural. For instance, his use of rubber, which is made from the bloodlike sap of trees, recalls its importance as an Indigenous Mesoamerican technology and subsequent exploitation by colonialist extraction and trade. An immersive planetarium installation together with collages by Andrea Chung reflect the interconnected histories of materials, processes, and places of the island nations in the Caribbean Sea and Indian Ocean. In her research-based practice, Chung often subverts tools of European colonialism while considering the multiplicity of the relationships that enslaved people had with the Earth. Inspired by star charts, and seeking to invert colonial maps, The Westerlies: Prevailing the Winds is a dome structure shrouded in cyanotype canvas that invites the viewer to be surrounded by the night sky and ocean as both expanse and enclosure. In collages featuring late-nineteenth-century ethnographic photographs of African women, Chung adorns the images with intricate beadwork, gold ink, and reproductions of delicate flora atop traditional birthing cloth, exploring the relationship between the people depicted and the land. Videos by filmmaker, photographer, and poet Sky Hopinka portray landscapes traversed by the artist, interweaving personal and collective memory. A member of the Ho-Chunk Nation of Wisconsin and the Pechanga Band of Luiseño Indians, Hopinka explores Indigenous homeland and language through rhythmic and poetic accounts. In the selected videos, the artist layers visual and audio recordings, music, and text, to consider intergenerational connections to a place as well as the ongoing effects of colonialism while prompting the viewer to consider one’s own relationship to landscape and memory. Twenty-five pairs of newly created wall-mounted ceramic vessels and sculptures will be part of a site-specific installation by Houston-based artist Anna Mayer, who engages with the land locally. Known for her social and sculptural practice, Mayer’s process involves analog firing techniques while critically engaging pre- and post-petroculture. In her hand-built ceramics, the artist incorporates what she calls “gleaned clay” (available as a by-product of other processes such as flooding, drought, or construction), sourced from the Houston area. Described as “implements” by the artist, the shapes of the wall-mounted objects reference drill bits and hammers as well as body parts and geological sediment. The series will be installed over photographic wallpaper depicting damp cement, suggesting water seeping up from the ground into the gallery. Additionally, Mayer is making new large-scale ceramic vessels that will be positioned among existing furniture at the Moody, underscoring their corporeal presence and connection. This new body of work examines how tools function as an extension of the body, commonly used to excavate earth, while reflecting a polyvalent approach to the land. Resonant Earth is curated by Molly Everett, Assistant Curator, Moody Center for the Arts. The exhibition is made possible by the City of Houston through Houston Arts Alliance, the Brad and Leslie Bucher Artist Endowment, the Tamara de Kuffner Fund, the Kilgore Endowment Fund, and the Sewall Endowment.
Eddie Rodolfo Aparicio, Ruta de las flores, 2022. Courtesy of the artist and Commonwealth and Council, Los Angeles
About the Artists Kelly Akashi’s (b. 1983, Los Angeles, CA) major solo exhibition, Kelly Akashi: Formations, originated at the San José Museum of Art (2022–23), and traveled to the Frye Art Museum in Seattle (2023), and the Museum of Contemporary Art San Diego (2023–24). Her work is currently the subject of a solo presentation at the Henry Art Gallery, University of Washington, Seattle, WA (2023–24) and has been included in several group exhibitions internationally. Akashi is based in Los Angeles, CA.
Lisa Alvarado (b. 1982, San Antonio, TX)has exhibited and performed widely, with recent solo exhibitions at the Wadsworth Atheneum Museum of Art, Hartford, CT (2023) and at REDCAT, Los Angeles, CA (2023). Originally from San Antonio, TX, Alvarado now lives and works in Chicago, IL.
Eddie Rodolfo Aparicio’s (b. 1990, Los Angeles, CA) work is the subject of a solo exhibition at The Museum of Contemporary Art, Los Angeles, CA, on view until June 16, 2024. His work is featured in the 2024 Whitney Biennial in New York, NY, and Prospect.6 in New Orleans, LA. The artist lives and works in Los Angeles.
Andrea Chung (b. 1978, Newark, NJ) has received solo presentations at the John Michael Kohler Arts Center, Sheboygan, WI (2023), the Art Gallery of Ontario, Toronto (2022), and the Museum of Contemporary Art San Diego, CA (2017). Her work has been exhibited at the J. Paul Getty Center, Los Angeles, CA (2021), the Pérez Art Museum, Miami, FL (2019), and in Prospect.4, New Orleans, LA (2017). Chung grew up in Sugar Land, TX, and is now based in San Diego, CA.
Sky Hopinka’s (b. 1984, Ferndale, WA) work has been the subject of several solo exhibitions, including at the Museu de Arte de São Paulo, Brazil (2023), LUMA Arles, France (2022), Speed Art Museum, Louisville, KY (2022), and the Center for Curatorial Studies, Bard College, Annandale-on-Hudson, NY (2020). He is a 2022 MacArthur Fellow. Hopinka recently joined the faculty at Harvard University as an Assistant Professor in the Department of Art, Film, and Visual Studies, and is currently based in Cambridge, MA.
Anna Mayer’s (b. 1974, Macomb, IL) practice spans Los Angeles and Houston. Her recent solo presentation at the Houston Center for Contemporary Craft (2021) was preceded by exhibitions at Ballroom Marfa, Marfa, TX (2016–17), and the Hammer Museum, Los Angeles, CA (2012). She lives in Houston, TX, and is an Associate Professor of sculpture at the University of Houston.
Lisa Alvarado, Spinning Echo, 2023. Courtesy the artist and Bridget Donahue, New York.
Special EventsFriday, May 31, 6–8 p.m. Opening Reception for Resonant Earth: Contemporary Perspectives on Land and Body Celebrate the start of the exhibition with the artists.Saturday, June 1, 4–6 p.m. Dimensions Variable: National Information Society Together with her band National Information Society, featured artist Lisa Alvarado will activate the gallery space with a special musical performance.Fridays, June 7, 14, 21, and 28 at 12 p.m.
The Moody Wellness Series Join us on Fridays in June for meditation and yoga in the galleries, offered through a collaboration with the Barbara and David Gibbs Recreation and Wellness Center. Saturdays, June 8, 15, 22, 29, 2–4 p.m.
Moody ArtLab Guests of all ages are invited to create a hands-on craft inspired by artwork featured in the summer exhibition at our self-guided activity station on Saturdays in June. Materials and instructions provided. Saturday, July 20, 12–5 p.m.
Summer Jam Community Day Celebrate summer at this all-day, family-friendly event featuring an indoor farmer’s market, art activities, and local food vendors.
Featured image: Mnemonics. Sky Hopinka
About the Moody Center for the Arts Inaugurated in February 2017, the Moody Center for the Arts at Rice University is a state-of-the-art, non-collecting institution dedicated to transdisciplinary collaboration among the arts, sciences, and humanities. The 50,000-square-foot facility, designed by acclaimed Los Angeles-based architect Michael Maltzan, serves as an experimental platform for creating and presenting works in all disciplines, a flexible teaching space to encourage new modes of making, and a forum for creative partnerships with visiting national and international artists. The Moody is free and open to the public year-round.
Social Media:@theMoodyArtsPhone: +1 713.348.ARTSAddress: Moody Center for the Arts at Rice University6100 Main Street, MS-480, Houston, TX 77005(University Entrance 8, at University Boulevard and Stockton Street)
Hours & Admission Exhibition spaces are open to the public and free of charge Tuesday through Saturday from 10 a.m. to 5 p.m. and closed on Sundays, Mondays, and holidays. Events and programs are open to the public. For schedule, tickets, and prices as applicable, visit moody.rice.edu.
Directions & Parking The Moody Center for the Arts is located on the campus of Rice University and is best reached by using Campus Entrance 8 at the intersection of University Boulevard and Stockton Street. As you enter campus, the building is on the right, just past the Media Center. There is a dedicated parking lot adjacent to the building. Payment for the Moody Lot is by credit card only. For campus maps, visit www.rice.edu/maps.
About Rice University Located on a 300-acre forested campus in Houston, Rice University is consistently ranked among the nation’s top 20 universities by U.S. News & World Report. Rice has highly respected schools of Architecture, Business, Continuing Studies, Engineering, Humanities, Music, Natural Sciences and Social Sciences and is home to the Baker Institute for Public Policy. With 3,879 undergraduates and 2,861 graduate students, Rice’s undergraduate student-to-faculty ratio is 6-to-1. Its residential college system builds close-knit communities and lifelong friendships, just one reason why Rice is ranked No. 1 for quality of life and for lots of race/class interaction and No. 2 for happiest students by the Princeton Review. Rice is also rated as the best value among private universities by Kiplinger’s Personal Finance.
JOIN ME FOR THESE UPCOMING FALL SHOWS Fall is almost here and I’ve got a ton of great events coming up, including this weekend’s much-anticipated Long’s Park Amphitheater Art Festival in Lancaster, PA. These shows are more than just shopping experiences; they’re opportunities to connect with passionate artisans and discover one-of-a-kind pieces. They’re also a great way to start your holiday shopping early (or grab some special pieces for yourself). Can’t make it to the shows? Swing by the Baltimore showroom in Cross Keys or shop all of my new pieces online at rebeccamyersdesign.com. See the full list of events on my events page… https://www.rebeccamyersdesign.com/events Looking forward to seeing everyone! xo, Rebecca
SAINT LOUIS ART FAIR September 8 – 10 | Downtown Clayton | St. Louis, MO This year we will celebrate our 30-year history of the art fair — still attracting high-quality artists and celebrating the diversity of the community through a celebration of the Arts. The Saint Louis Art Fair (SLAF) produced by Cultural Festivals has been working diligently to Reconnect Through Art with the health and safety of artists, volunteers, and the public as its top priority. TICKETS & INFO CRAFT NEW YORK September 30 – October 1 | Damrosch Park at Lincoln Center | NYCNYC’s most unique curated shopping event! Find wearable art like clothing, jewelry and handbags; home decor such as functional and sculptural works in ceramics, glass, metal, wood and mixed media; as well as fine art painting, printmaking and photography; and more. All handmade and all unique! Also, make sure to visit the expanded gourmet foods and specialties boutique including distillery and winery tastings. TICKETS & INFO THE WALTERS ART GALA: AN EVENING AT THE WALTERS October 21 | 6pm | The Walters Art Gallery | Baltimore, MD My favorite party is coming up! The BEST night out in Baltimore is also a great way to support one of our most wonderful institutions. Get your tickets for the Walters Gala! Don’t miss it! PURCHASE YOUR TICKETS
I was immediately drawn to Carola Pimentel’s work when I was approached by a mutual friend to help with social media and public relations. Carola’s careful use of natural light, neutral color palettes, and layering of statement art and vintage finds from Europe reminded me of my time spent in Sao Paulo, Brazil as a teenager. What I didn’t realize then was that the homes and restaurants I would visit blended a certain modernism (perfect for the Brazilian climate) with a layering of European history from Portugal, Italy, and Holland (brought by years of immigration). The look I am referring to is Midcentury Brazilian design, and Carola is closely inspired by its cousin, Tropical Modernism. To dig deeper into what defines these two similar styles, I sat with the Caribbean raised and Miami based designer to discuss her careful and thoughtful approach to creating a home.
Full renovation of a house dating from 1925 in a family compound. Assure was involved in the project from the beginning working with CMA Design Studio Inc. on the preservation, modernization, and addition of new spaces.
Growing up in the Caribbean, what inspired you to pursue your studies and career in interior design?
My parents, contemporary and Latin American art collectors, introduced me to the world of architecture and décor when they took me to see a hotel they were developing together. They always tried to incorporate interesting art into their projects. I was very young, perhaps 7 or 8-years old, but I remember loving every minute of watching them create, alongside architects and builders, wonderful spaces. By high school, I knew I didn’t want to be an architect or engineer, but I wanted to somehow be a part of building and design. During a college fair I luckily learned of the opportunity to pursue my studies in Interior Design at Ringling College in Florida. You could say that an enjoyment of art-filled homes, as well as my parents’ involvement in the interiors and hospitality industries, prepared me for my career.
Assure Interiors completed a renovation and addition to a 1990s property on a large plot in Stonegate for a new family who required more space.
Your heroes include Oscar Niemeyer, Lina Bo Bardi, and Luis Barragan – all key examples of Latin American modernist architects. What do you love about their approach to planning, layout, and décor?
First and foremost, I live in a tropical climate and design for clients who often have homes in various tropical locations. It is therefore a practical choice to favor a clean aesthetic and distinctive structure that lets in plenty of ventilation and light. To clarify, I don’t design with tropical patterns and colors like a palm tree printed wallpaper. Instead, I design with durable materials, such as rich woods, cool stones, and warm leathers. I also pay a lot of attention to the surrounding geography and nature as they inform my choices in paint tones, wallpaper patterns, texture of fabrics, etc.
This Bal Harbour apartment was a collaboration with a long-standing client who was downsizing from a large penthouse to create a new home for her, as well as a setting for an important collection of twentieth century art and design.
I understand that you collect contemporary art. How do your favorite artists, their styles, and their works inform your approach to color, texture, and form?
Yes, I love art and I get a lot of inspiration from my own collection of contemporary Latin American and European works. Some of my favorite artists include Uruguay’s Pablo Atchugarry and Carlos Capelán, as well as Brazil’s Ernesto Neto, to name a few… I am particularly drawn to small scale sculpture and wall mounted installations, and attracted by the 3D quality and impact the pieces create in the context of a room. For me, art is a very important element of an interior as it gives a room character.
Assure Interiors was commissioned by a young and social art collecting family to create serene, light-filled and functional interiors. Assure was also asked to incorporate a collection of European antiques, French, Italian, Spanish 1950’s to 1970’s furniture, decorative art, and family heirlooms.
You have developed Assure’s aesthetic and style. Could you elaborate on the studio’s sensibility and point of view?
Since the beginning, I founded my studio in 2000, my priority has always been my clients. Delivering interiors where they always feel like home. I have been very lucky to learn from my own curiosity as well as my client’s passion for art and collecting. We often incorporate vintage elements found on sourcing trips to Europe and Latin America and mix these with exciting designs from galleries such as Ralph Pucci and Cristina Grajales (among others). We design rooms that acknowledge and respect these beautiful and unique objects, and then choose lighting, furniture and fabrics that beautifully complement them. The interiors that we create for our clients are modern, practical, functional, and elegant.
The client did not want to sacrifice lifestyle or comfort while living in this Coconut Grove apartment temporarily in between houses. Assure Interiors, therefore, was asked to incorporate existing furniture and create a stylish base for the family.
Looking to the future, what projects are you most excited about that will be completed soon?
We have several interesting residences across Florida and the Bahamas that will be ready in the next few months. However, what excites me the most about being an interior designer is the opportunity to start from the very beginning and to work alongside the architects on designing and planning the layout of a brand-new home. I love every minute of it from start to finish, including details like plumbing, lighting, and finishes. At Assure Interiors we are incredibly hands on and creates highly nuanced, timeless and livable homes.
Assure Interiors renovated and extended a recently purchased house in Cocoplum for repeat clients (an international couple and their three children). For the Silo, Victoria Hood. Photography: Mark Roskams
Paris, 30 August 2022 – At a meeting with UNESCO Director-General Audrey Azoulay at the Organization’s Headquarters, Oleksandr Tkachenko, Ukrainian Minister of Culture and Information, announced that his country will request the inscription of Odesa on UNESCO’s World Heritage List. For its part, the Organization will deploy new measures to protect Ukrainian cultural heritage, particularly in Odesa and L’viv.
Since the beginning of the war, UNESCO has been deploying emergency measures in Ukraine as part of its mandate for education, culture, science, information and communication.
The Organization has mobilized close to $7 million USD/ $9.17 million CAD to date, provided numerous in-kind grants and made its experts available to advise professionals on the ground.
A working meeting was held at UNESCO Headquarters on Tuesday between Ms Azoulay, UNESCO Director-General, Mr Tkachenko, Ukrainian Minister of Culture and Information, and Ernesto Ottone, UNESCO Assistant Director-General for Culture, to ensure the proper implementation of these actions in the field of culture. On this occasion, the Minister also expressed new needs which UNESCO is committed to meet.
Image via artreview.com Artist I. Levi modifies existing artwork to reflect changes to old works caused by wartime damage that have occurred since the Ukraine War began. Inga Levi, March 15, 2020: The Willow’s Catkins have Blossomed, Klaipėda/ The House Window in the Obolon District after a Direct Airstrike, Kyiv, 2022, pencil
Inscription of Odesa on the World Heritage List
Oleksandr Tkachenko announced Ukraine’s decision to submit t the nomination of the Historic Centre of Odesa for inscription on UNESCO’s World Heritage List. Nationally recognized and protected, this site is located only a few dozen kilometres from the front line and has already been struck by artillery fire. On 24 July 2022, part of the large glass roof and windows of Odesa’s Museum of Fine Arts, inaugurated in 1899, were destroyed.
At the request of Ukraine, UNESCO has already mobilized international experts to provide technical support to the country so that this nomination can be examined urgently by Member States sitting on the World Heritage Committee, with a view of inscribing it on the World Heritage List and on the List of World Heritage in Danger.
The World Heritage Committee will also be recommended to add UNESCO’s World Heritage sites of Kyiv and L’viv, which are also under threat, to the List of World Heritage in Danger.
Image via artreview.com Inga Levi, March 5, 2022: Lviv’s view from the New Building / People are Hiding under the Ruins of the Bridge from the Russian Aircraft and Artillery, Irpin, 2022, pencil
UNESCO completes its emergency measures on the ground
In parallel to these steps and in view of the new needs expressed by professionals in the field, the Director-General announced at this meeting that UNESCO would strengthen its support to the city of Odesa by providing:
Funding to repair the damage inflicted on the Odesa Museum of Fine Arts and the Odesa Museum of Modern Art since the beginning of the war, and to finance the hiring of additional staff dedicated to the protection of collections.
Support for the digitization of at least 1,000 works of art in Odesa as well as the documentary collection of the Odesa State Archives, through the provision of appropriate hardware.
New equipment to the Odesa Regional Administration for the in situ protection of cultural property: protective panels, sandbags, fire extinguishers, fireproof fabrics and gas masks will be delivered to the Department of Culture, Religion and Protection of Architectural Heritage. They will allow the recovery of public monuments and sculptures, which has been underway since the beginning of the war, to continue.
With a view to boosting the recovery of Ukraine’s cultural sector, the Director-General also offered the Organization’s support for the creation of a UNESCO Cultural Centre in L’viv, as requested by the city mayor. It would be a place for artists to meet and share experiences, and would host training programmes, various activities and events. A budget of $1.5 million usd/ $1.96 million cad has already been earmarked to finance its opening and operational costs over several months.
In addition, the Director-General of UNESCO decided to deploy a liaison officer in Kyiv to coordinate these actions. The officer will complement the team of local experts already working in the field. For the Silo, Clare O’Hagan/UNESCO.
Although the smallest city to have hosted the summer Olympics, Helsinki’s functionalist structures were conceived as versatile recreational venues and have been preserved to become modestly emblematic of successful circular design 70 years later.
With functional design and sustainably-driven innovation as core priorities for Helsinki’s future, the city and the partners undertaking renovation work to the heritage sites have echoed contemporary architects and designers across the world using innovative design to renew rather than demolish existing buildings as the city grows.
Hanna Harris
Hanna Harris, Chief Design Officer, City of Helsinki, commented: “Helsinki’s Olympic landmarks are a source of great local and national pride, and are buildings that many of us have either grown up recognizing as part of the city’s fabric, or fondly remember for their original purpose. It is therefore of particular importance that we maintain and protect the legacy of these historic buildings, while reconceiving new uses and undertaking architectural updates that bring new life to former Olympic sites as sustainably as possible.”
Helsinki Olympic Stadium
Built in 1938 and intended to host the 1940 Olympic Games before its cancellation, the Helsinki Olympic Stadium, is an iconic landmark of independent Finland and Finnish functionalism. The stadium is the result of an open architectural competition held in the 1930s – a favoured design process in Helsinki – which was won by Finnish architects Yrjö Lindegren and Toivo Jäntti. Becoming a crown jewel of 1930s functionalist concrete architecture in Finland, and at the heart of the 1952 Games, the Stadium has since been re-envisioned as a multi-purpose sporting and events location.
The refurbishment of the stadium, completed in 2020, respects the original architecture by preserving theangular concrete facade and original structure of the design. Additional features were added in a 20,000 sq m underground extension, and include sports facilities, logistical spaces, technical spaces, and an indoor running track. In addition, K2S Architects + Architects NRT improved public safety and comfort by adding new entrances to the stands, and a canopy to cover the stands almost entirely.
Amos Rex Art Museum
Originally designed as a temporary building to serve visitors to the Olympic Games, the Lasipalatsi (“glass palace” in Finnish) once housed commercial premises, restaurants, and a cinema. 2018 saw the completion of a five-year, €50 million project by Helsinki-based architecture firm JKMM to restructure the Lasipalatsi to house the Amos Rex Art Museum, amongst other public spaces.
At the heart of the museum, 13,000 cubic metres of rock have been excavated to create a world-class gallery space. The gallery is topped with a series of domes and skylights, which above-ground create a series of mounds that articulate the surface of Lasipalatsi Square. The mounds generate a playful landscape which invites residents and visitors alike to interact with the space, and are often used as grandstands, stages, or platforms for public events.
A programme of creatives are invited to also make use of this public space to produce site-specific work, such as The Nest, a sculptural installation by Japanese artist Tadashi Kawamata (7 May – 4 September 2022), in which reclaimed materials surge over the roof of the Lasipalatsi building and up the courtyard chimney.
Helsinki Airport
Built in 1952, Helsinki Airport saw nearly 2000 flights pass through during the Olympic Games, with guests including royalty, such as Dutch Prince Bernhard and Prince Philip of the United Kingdom, as well as Olympic sports teams from around the world.
Designed by Helsinki-based practice ALA Architects, the newest terminal extension aims to streamline the user experience and bring excitement back into air travel, with new departure and arrival halls that from 21 June 2022 centralise all flights under one roof, in addition to the introduction of next-generation security control and a new multimodal travel centre. New stores enliven the visitor experience such as Balmuir and Marimekko stores, a variety of restaurants, and the beloved Moomin Shop.
A central feature of the airport extension is a cross-laminated timber ceiling, made up of 500 unique pieces of Finnish spruce which slot together to form a feat of carpentry in an undulating structure that appears to float overhead. The terminal extension reflects a purposeful dedication to Finnish design and nature through the use of predominantly domestic materials. A freeform installation titled “Luoto” echoes the rocks and islets seen across the national landscape as a natural diorama featuring trees, plants, and stones as a memorable experience for visitors.
The redevelopment is due to complete in 2023, when a new baggage claim hall will be put into service.
Serpentine House
Designed by Yrjö Lindegren, also responsible for the Olympic Stadium, the Serpentine House in the Käpylä district of Helsinki is a highlight of Finnish architecture. The building of 189 residential flats was first constructed as part of the Olympic Village in 1951. The project to renovate the southern residential building ran from 2016 to 2018 and was led by architect Mona Schalin of Kati Salonen and Mona Schalin Architects. Serpentine House subsequently won the 2019 Finlandia Prize for Architecture, awarded annually by the Finnish Association of Architects, SAFA.
Despite its total length of 287 m, the design succeeds in avoiding a rigid and austere feel by setting the residential units in a fan-like arrangement that creates a series of private and sheltered garden spaces. The design team also worked in close collaboration with the staff at Helsinki City Museum and the city’s planning and building control departments to propose a sustainable refurbishment. The majority of the original windows and kitchen fittings were preserved and repaired and, significantly, the original natural ventilation system was retained. This energy efficient system will continue to reduce maintenance costs and prevent indoor air quality problems in the years ahead.
The City of Helsinki continues to demonstrate commitment to innovative, sustainable design and the transformational potential of architecture in shaping the city as ways in which to further improve its maritime character, create liveable spaces, and promote active citizenship.
Later in 2022, an Architecture Policy will be unveiled that formalizes the city’s relationship to architecture across landmarks, everyday buildings, coastal connections, and urban renewal.
Also in 2022, the design winner of the Makasiiniranta quality and concept competition will be announced, cementing plans for Helsinki’s most high-profile upcoming development that will house the new Architecture and Design Museum.
Instituting a new chapter for the city’s South Harbor – the last old harbor area to be transformed for public use in Helsinki, including the protected Olympic Terminal – the development of the 83,000 sq ft historic site will reconnect the expanding pedestrianized city centre with the shoreline as a new culturally-intensive destination. A separate architecture competition for the Architecture and Design Museum is set to launch during 2023.
Today the Phillips auction house will showcase a one-of-a-kind NFT that will certainly appeal to both art and automobile collectors.
As a part of its 20th Century & Contemporary Art Evening Sale in London, Phillips will auction a 1-of-1 Bugatti NFT, with a starting bid of more than 350k. The NFT is paired with a physical, handmade sculpture designed in rose gold by the iconic Asprey brand.
“This is the first masterpiece derived from the Asprey Bugatti partnership, following the hugely successful sell out of the smaller 261 collection, inspired by pop art and the current digital art movement. The NFT enables the artwork to link to two physical sculptures in the blockchain, preserving provenance and authenticity. The NFT is a secondary feature that simply enables the sculpture and artworks to co-exist together in a unique narrative, a moment in history for the art of Asprey and Bugatti.”
Ali Walker, Asprey Studio’s Chief Creative Officer
Raising fascinating questions around ownership and the object, NFTs and blockchain technology have become increasingly prominent aspects of our contemporary landscape.
You can read more about the the auction, which will take place around 2 p.m. ET today by clicking here.
The auction has drawn so much attention that an online sportsbook BetOnline.ag has even created odds for the highest bid, setting the “over/under” at 500k.
Asprey and Bugatti began its digital and physical collaboration more than three months ago when it announced an NFT collection in partnership with Exclusible. That collection consisted of 261 unique tokens with different color combinations.
Like today’s auction, each of the 261 NFTs from the “La Voiture Noire” collection were paired with handmade sculptures redeemable by the holder at a future date. The sterling silver sculptures were handcrafted at Asprey’s London workshop by master silversmiths so no two pieces will be identical.
From the Philips auction page: THIS LOT IS A “NON-FUNGIBLE TOKEN” (NFT) 35 Asprey Bugatti La Voiture Noire Token ID: 1 Contract Address: 0x9250…F0c4 Non-Fungible Token: ERC-721 PNG: 1.49 MB (1,565,152 bytes), 2835 x 6803 pixels Minted on 27 April 2022, this work is unique.
Please note the buyer of this NFT will have the option of ordering up to two physical sculptures, to be created by Asprey London Limited following the Auction.
“This exclusive partnership with Asprey will enable Bugatti customers and enthusiasts to enjoy our design values from a new perspective through this stunning Masterpiece. Featuring a Bugatti masterpiece at a prestigious contemporary art auction using NFT technology to fuse the art and the sculptures, embodies the spirt of innovation at Bugatti”
Wiebke Stahl, Managing Director of Bugatti International
Today’s physical item will be linked to the corresponding NFT via a QR code, serial number and color combination (unique base), and it will also include the Asprey and Bugatti logos. The physicals are expected to be redeemable in three months.
The current floor price on OpenSea is 12 ETH (At time of article, 1 ETHERIUM = $1,312.62 cad / $1,019.75 usd). The sales volume is 693 ETH, with an average sale of 10 ETH.
Asprey Bugatti NFT owners will be whitelisted for the Asprey Studio Club (ASC) Genesis membership in July. Genesis members will receive a physical gold signet ring with a founder edition engraving, along with special benefits such digital airdrops, whitelist for future drops, exclusive event/gallery invitations and more.
ASC members will also be able to display and offer for purchase their Asprey Bugatti NFT/sculpture on the first floor of the Asprey Studio showroom in the affluent Mayfair district of London.
Drawing inspiration from the blissful beaches of her childhood in the South of France & the invigorating energy of the modern urban architecture surrounding her for the last two decades, she creates jewels that are timeless, romantic yet edgy, and playfully convertible.
Confetti Lune bracelet- 14 K gold, hand made and exquisite.
Delphine’s collection is centered around the many uses of her Boheme Clickers, her versatile modular charm holders that can be used in many combinations, making her jewels as unique as the wearer. She favors empowering and protective symbols paired with carefully and responsibly selected gems to create uplifting & colorful jewelry. She dreams up her pieces as powerful talismans and modern heirlooms to be cherished for generations.
Confetti Lune bleu chain and sequin.
Delphine uses recycled fine metals whenever possible, primarily 14 & 18k gold, working to source her gems ethically and satisfy a craving for a kind of luxury that is respectful of the magnificent resources of our planet. She believes that mindful and edgy luxury is possible and aims to create sparkly sculptures that can adorn your body and help elevate your soul.
An avid and classically trained dancer, she also has a natural affinity with numbers that first led her to Business School.
She originally moved to NYC to pursue an MBA in Corporate finance, a field where she had a successful career for more than a decade. In search of a new creative outlet, she fell in love with jewelry making after taking classes at the 92nd street Y in Manhattan. She first trained in metalsmithing, enameling, and chain making, but really found her medium once she started learning wax carving, as it better suited her love of volumes and sculptural shapes. She has not stopped hand-sculpting jewelry since, and happily left behind the drab world of corporate finance for the sparkly one of jewelry when she started her fine jewelry line in the summer of 2011.
Delphine Laymarie.
This year marks the 10 year anniversary of Delphine Leymarie Fine Jewelry and a Fairmined gold capsule collection is in the works to mark the milestone and reaffirm Delphine’s commitment to responsible jewelry crafting. For the Silo, Olga Gonzalez.
Featured image: Confetti Lune Bracelet Onyx Inlay 14K Gold.
There is a paucity of Palaeolithic art in the southern Levant prior to 15000 years ago. The Natufian culture (15000–11500 BP; Grosman 2013) marks a threshold in the magnitude and diversity of artistic manifestations (Bar-Yosef 1997). Nevertheless, depictions of the human form remain rare—only a few representations of the human face have been reported to date. This PDF article presents a 12000-year-old example unearthed at the Late Natufian site of Nahal Ein Gev II (NEGII), just east of the Sea of Galilee, Israel (see Figure 1 PDF link below). The object provides a glimpse into Natufian conventions of human representation, and opens a rare opportunity for deeper understanding of the Natufian symbolic system.
The NEGII face is carved from a limestone pebble measuring 90×60mm.
Minimalistic manipulation of the pebble’s surface creates a simple but realistic human expression. The artist used the natural form of the pebble to represent the outline of a human head, and slightly modified the stone’s perimeter with a flat band to shape the contours of the face(see Figure 2a PDF link below). The main modification engraved on the front of the pebble consists of a T-shaped linear relief that emphasizes an eyebrow ridge and nose; two low arcs that meet at the centre of the pebble form the eyebrow ridge and then turn downward to depict a straight, elongated nose.
By skillful play with line depth and curvature,the artist has achieved a soft depiction of the cheeks and deep, shaded eye sockets (see Figure 3 PDF link below). The artistic qualities of the representation are schematic, but they present a realistic and uniquely expressive human face.
Leore Grosman
The back of the pebble is not carved but is lightly modified at the edges. Microscopic analysis shows a few small, smooth and shiny areas that may have been created by gentle polishing of the surface with a soft material such as skin or fabric, or by…… continue reading this article by clicking here.For the Silo by Leore Grosman, with Natalie Munro and Hadas Goldgeier/ academia.eu. Feature image photo by Dana Shaham.
What do you do when you end up losing everything in a natural disaster? You pick yourself up and really haul the proverbial ass on getting your ducks in a row. One never knows just how blessed you are until it’s all gone.
Just the simple thing of buying towels, toothpaste, toothbrushes and utensils (after losing everything) adds up to hundreds of dollars. But where do you turn when absolutely everything is gone and you spent your last dollar on a house but you literally have nothing to put in it? There are wonderful charities out there to help you get back on your feet such as the Furniture bank of Metro Atlanta. They helped our family with furniture when we lost everything in August of 2017 due to Hurricane Irma and had nothing but our new floor to lay on.
I wanted to give back and so I got an old piece of furniture to ‘redo’ for their February 22nd furniture gala which raises money for their worthwhile foundation. The old furniture I worked on was a 1910 hat rack which at the time of purchase was falling apart. I created two sculptural cathedral agates in paint and resin to go on either side of the turn of the century mirror. I then stripped, sanded, studded, wood burned, wood carved and added leather and succulent gardens at the bottom. After that, I create handmade conchos and metal stars to add a bit of southwest flare. Now the old hat rack is transformed into a southwest jewelry doorless armoire.
Painting the cathedral agates.
For a final touch, I stashed it full of handmade- one of a kind jewelry! In many ways, I feel like I have responded positively to such a tragic event. Remember when tragedy strikes, you have a choice on how you will react and move forward. Art is one of the best ways of digging yourself out of a void.
Jack Nicholson, playing The Joker in the 1989 Tim Burton film Batman, said “I don’t know if it’s art, but I LIKE IT!” Looking at artist Sarah Smith’s ersatz ceramic food sculptures I am convinced this work is incredibly effective art. And I like that. A lot.
Part of Smith’s inspiration comes from the cultural differences found when it comes to food preparation and presentation. From her experiences, European’s tend to favor and appreciate food that not only tastes good but looks just as good to match. In the discipline known as culinary arts, the appearance of food is intrinsically linked with the skill of the chef and also with the intended effect on the consumer. In other words, form effects function. Strong components in any art form, Sarah Smith has applied this notion to fake food, emphasizing and reminding the viewer that strong physical reactions can be manipulated through visual presentation.
Throughout time, food has been linked with human emotion and health. Consider this: Apples are associated with our health and death. The “perfect” apple and the “poison” apple. “An apple a day keeps the doctor away.”
Symbiosis of food and the human body. Cucumber slices and orange slices are a remedy for tired eyes and worry lines. Black eyes are healed with a raw steak. Aromatherapy consisting on some level as ‘concentrated scents of food’ (coconut, vanilla, bananas….attempts to create a strong physical reaction such as calming through an associated mental- visual representation. But why is that and is this what Smith is asking us with her food? How do we feel when we see a raw pork chop?
So it’s connections like this that demand we consider Smith’s artistic motivation. Her work exists on many levels. Is it hyper-realism? Surrealism? Pop-art? I believe it is all of those things and more. For the Silo, Jarrod Barker.
In 1968 Simon Kotsch got into the army surplus business. It was good to him, but in ways you might not expect. Something began to happen to Simon as he sorted through his bounty of obsolete engine parts and electrical fittings: he noticed that he found the pieces beautiful. An excitement took hold of him. And then he went to work, drilling and cutting and fitting metal components together to make new things. Beautiful things. He felt “caught up,” he says simply. So began a love affair with military-industrial cast-offs that continues to this day. This was the birth of a sculptor and of a mecha artist.Let us throw aside, officially and forever, the artifice of journalistic objectivity.
I like this guy’s passion and I like his work. When we visited Kotsch’s Victoria St. Studio in Simcoe, Ontario we were greeted with warm smiles that never went away. Taking joy from your work is one thing, but when you combine joy with the sensibility of a true artist who respects, even loves his materials, the results can be magical.Some of Kotsch’s sculptures look like they could have come from the mind of Jules Verne—grand, monumental machines whose functions border on the mysterious, infused with Kotsch’s concern for symmetry and his acute sense of balance, proportion, and pattern. Others have a strong vertical momentum, like castles or rockets with many levels. But not everything has a sci-fi feel.
Kotsch uses the heft and gravity of larger pieces to create powerful and interesting earthbound sculpture. His ability to recognize, or create, striking patterns makes some of his metal works quite decorative to my eye—and that in no way infringes on their status as works of art.
Kotsch says he “savours the natural colour” of each item, whether it’s aluminum, copper, brass or porcelain (used as insulation in old electrical systems). You will not find much (any) painting here. You will also not find much welding. This, by his own admission, is because he’s not very good at it, and mediocre welding would make a sculpture look awful. He cuts and drills to make pieces fit. One technique he has developed is to take slices out of solid machine parts with a band saw, revealing patterns of copper wire within, like opening a geode.
An example of influence: years of working with Army surplus ephemera have inspired Simon’s forms
Simon Kotsch takes obsolete machinery—all of his extensive catalogue of parts predate metric—and turns it into stimulating works of art. We spent about an hour with him, and I left both excited and energized. I, too, had been “caught up.” This is one of the miracles of art for me: through active engagement with an artist’s work a kind of interface occurs between creator and appreciator, mediated through the work itself. I certainly appreciated the skill and imagination of Simon Kotsch, but I think I caught a bit of his love as well. For the Silo, Chris Dowber.
Florence Henri (1893 – 1982)Composition18 ½ x 12 ½ inchesGouache on paper Monogrammed F.H. and dated 1926 lower right
George Pearse Ennis (1884 – 1936)Forging a Gun Tube #146 x 37 inches, 1918 Signed lower right
Daniel Ralph Celantano (1902-1980)Long Beach8 x 10 inchesOil on artist boardSigned lower leftTitled in pencil, verso
Harold Haydon (1909 – 1994)History of the US Postal Service21 x 25 inchesoil on canvas, c. 1938
