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Category: *JAN-FEB 2023
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Victor Estrada
Peter and Merle Mullin Gallery, ArtCenterVictor Estrada erupted onto the art world landscape with his confounding work in the 1992 Los Angeles MOCA exhibition, “Helter Skelter: L.A. Art in the 1990s,” along with other luminaries such as Harry Gamboa Jr., Megan Williams and Mike Kelley. What’s mystifying is that a broader examination of his work has been elusive—until now. The current exhibition at his alma mater, ArtCenter, is evidence that he’s continued creating works that both perplex and intrigue; it’s a startling corpus of images and media. Curated by Marco Rios, the purple-and-pink walled show’s overwhelming sensorial impact is extraordinarily confident.
Estrada, with roots in Los Angeles and El Paso, Texas, was active in the early social justice movements such as MECha (Movimiento Estudiantil Chicano de Aztlán), and later turned his focus to community teaching and, currently, instructing at UCLA. The exhibit’s title, “Victor Estrada: Purple Mexican,” is a deliberative cue that takes its nods from the hue’s lofty ascriptions: purple, an unstable color that exists somewhere between red and blue and has long been associated with royalty. But its contemporary alliteration also refers to the purportedly hallucinogenic properties of purple-branded marijuana; not unlike like its legendary pharmacological cousins. Its mythos was famously attributed to Jimi Hendrix’s 1967 song, “Purple Haze.”
The prolific show of drawings, paintings and sculptures are loosely organized by media with some 40 never-before-displayed early drawings anchoring the exhibition. On my initial visit, the lack of cohesive signage forced me into a hunting mode but, notwithstanding that challenge, the works are thought-provoking recompense.
The central suite of drawings are plaintive time capsules of the artist’s experience teaching in the City Terrace district of Los Angeles. Composed primarily in the 1990s through the early 2000s, the pencil and mixed-media works mirror the decade’s prevalent social-historical markers of a conspicuous cultural presence, now in the throes of gentrification. The drawings’ distinctive visual aesthetic reflects a parallel influence: the groundbreaking 1990s Chicano publication Teen Angels. At the time, no other magazine did more to manifest the Chicano cultural zeitgeist. It was a zine known for its straightforward black-and-white prison-style art, vernacular photographs, drawings of lowrider culture and published letters from the incarcerated seeking companionship. Teen Angels, with other then-contemporary zine offspring, helped popularize a visual and written language that few other periodicals would approach.
Victor Estrada, Lavender Glitter, 2022. Photo by Gene Ogami. Estrada’s drawing, Sabes Que Loco (1993) pointedly places a stoic young woman in the center of a surrealist landscape surrounded by images of passion and struggle; it’s an utterly uncompromising portrait of determination. Another, The Love Machine of Nature (1996) positions women as life-giving and transformative central figures with preternatural hybridity, delivering sustenance to lifeforms unknown. The watercolor, Consubstantiation (2000) takes its cue from a somewhat obscure religious doctrine that promotes the simultaneous cohabitation of the spiritual and the corporeal. The morphing central figure in transition provides a fitting visual commentary.
Estrada is clearly in his element as a painter. His animated and lush works line the perimeter of the pink-and-purple-walled gallery, with imagery of anthropomorphic beings floating and emerging through vaguely biophilic landscapes. Both daunting and familiar, they appear as cartoon-like troglodytes of the unconscious, cavorting across canvasses with unbridled abandon. Pink, Brown, Yellow (2022) is a masterful astral composition of color and form, with a twist. At the foot of the painting sits a small, nondescript sculpture of indeterminate origin. It is an easy-to-miss element, but one that effectively demands agency and eliminates the boundary between viewer and object. Other pictures take a more direct approach. Honey Bunny (1992) depicts an ostensibly benign hare with a mixed-media protrusion jutting toward the viewer—reassuring it isn’t—but the net result is a convincing and witty provocation, reminiscent of Rauschenberg’s “combine paintings.” Lavender Glitter (2022), one of the imposing sculptures in the exhibit, is something of a paradox. It’s an intemperate if captivating piece, on wheels and framed by pink walls, its apex appearing to birth an elusive phantasm of indeterminate origin or intention.
Estrada has created a powerful and wryly engaging realm, and somehow, we know this domain. In the miasma of contemporary culture, the imagery seems consonant with the parade of social media contortions that define the moment. The artist knows what he wants, and the viewer is left to parse the work’s nuances—it’s an audacious expedition.
“Victor Estrada: Purple Mexican,” runs through February 25, 2023.
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Justin Liam O’Brien
Richard Heller GalleryFor someone brought up within a more or less secular Roman Catholic culture, living now (atheism aside) essentially as if she were a nun, one would think I might know something about “Vespers”—the title of Justin Liam O’Brien’s current show at the Richard Heller Gallery. But I can scarcely imagine these kind of services practiced in modern times by anyone but clergy, and then only as a cure for insomnia.
Although any quasi-religious or devotional aspect to his subjects must be viewed as deliberately ironic, O’Brien’s style has evolved both technically and stylistically—attenuating and sharpening what was once a rounder and Léger-loopy (almost cartoon-like) figurative contour, and moving in a distinctly surreal direction, along the (not always spiritual) lines of, say, Leonora Carrington. But O’Brien takes a more distinctly hard-edge approach to his contours, extending even to atmospheric effects, more or less in keeping with his Quattro-cento Italian Renaissance inspirations. Even the explicitly transected paintings in this exhibition—e.g., Hands of Providence (all works 2022)—have the effect of separate planes or panels—very different from Carrington’s subtle dissections and excavations. The full range of O’Brien’s technical virtuosity is on display in Hands of Providence, from its stagy apprehension and notional (if undersexed) ecstasy, spatial counterpoint, slightly schematic atmospherics and aspirational poetics to its quirky details (the figure’s specs) and its scale (at 7-feet in height, the largest in a show of large works).
Justin Liam O’Brien, Vigil, 2022. Courtesy of the Artist and Richard Heller Gallery. But, as in say, Peter Shaffer’s Equus, true believer or not, there can be no redemption for our clear-eyed seeker of—what exactly?—a guile-free “way in?” (Yes—that’s actually in one of the titles); “unconditional love?” (ditto); “sanctuary?” cultural (or maybe environmental?) renascence? Doubtful—at least under the flattened terms presented in these visions (or vigils?). The implied narratives are amusing but disingenuous. That haunted lover in Vigil isn’t waiting, much less praying for the ghostly swimmer in the nearby moonlit waters. The tech-sleek architecture tells us as much. Guardian angels are one thing; a big bail bond is quite another.
In Adage, O’Brien messes entertainingly with both mythology and style-chronology, slipping in a distracted Carravagio-esque Gen-Z’er carrying a glowing handheld device beneath a large swan predictably annoyed by the switch. In true Carravagio-esque fashion, mayhem and violence proceed apace some distance directly behind the figures. A different kind of mischief is afoot in The Bottom of Heaven, where flattened geometrics compete with discrepancies of scale and expression. Here, a red ladder rises off-center from a red plateau, while a Quattrocento surf shop denizen sits mournfully astride a white horse or pony, roughly the size of a large dog, in foreground waters, abutting a suspiciously sheared embankment. Neither love nor prayer will take this pair any higher.
Far more successful, both formally and narratively, is O’Brien’s recasting of the Annunciation. O’Brien has an outstanding facility for commingling figures within variously composed interior and exterior spaces. But here he’s exploded scale and perspectives, launching his messenger clad only in carmine shorts up and away from a similarly russet-hued pavilion as if he were leaping onto a skateboard, ready to hurl himself into the ether. A similarly out-of-scale raven presumably bestows her blessing—as Piero della Francesca himself might have if he’d known anything about skateboarding.
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Judy Fiskin
Marc Selwyn Fine Art[et_pb_section][et_pb_row][et_pb_column type=”4_4″][et_pb_text]During the early months of the pandemic, Judy Fiskin needed a new way of working in which she did not have to leave the security of her home. Fiskin happened upon a real estate website with interior images of houses for sale and realized “I had thousands of photos of rooms, furniture and decor at my disposal.” Rather than photograph architecture and her surroundings, as she had done in the past in many of her earlier photographic series, and more recently her video work, she drew from the vast array of images presented on real estate websites, changing what she found to suit her needs.
Studying these websites begged a number of questions: How are homes for sale presented? What draws people to certain types of interior views rather than others? What would the ideal home look like? Are real estate agents trying to present spaces that follow trends and appeal to the differing tastes of their clients?
In Fiskin’s re-decorations, things are a bit off. Each of the 16, untitled, modest-sized digital prints presents a different interior—be it a bathroom, den, wine cellar, TV room or attic, or even an exterior space like a building’s facade or a view from the deck. As Fiskin’s photoshopping is seamless, it is impossible to know what was in the original and what she added or took away. In one image depicting a bathroom/laundry room shot with a wide-angle lens, the walls are covered floor to ceiling with a blue-toned, mountainous Asian landscape that contrasts with the gray-and-white geometric pattern of the parquet floor. The one window at the back of the room frames a few trees separating this home from the next. Lined up against one wall is a bathroom sink with ornate faucets, a small blue-tiled bath, as well as a washer and a dryer. Two vintage light fixtures emitting a warm glow hang from the ceiling. Easy to overlook, but key to the image are the arm and head of what appears to be a teddy bear seated in the bath, inserting a quasi-human element into the scene.
A Google search for “pink flamingos” returns rolls of wallpaper available at Home Depot (Horace Pink Flamingos) indicating that the bathroom covered with this pattern and depicted in another of Fiskin’s bathroom images is more generic than unique. The suite of photographs ranges from cluttered and ornately decorated rooms to those that are eerily sparse, as in Fiskin’s photograph of an empty room with deep green painted walls, a subtle white cottage-cheese ceiling and badly vacuumed beige carpet. Green, brown, beige and white translucent drapes cover a window with horizontal blinds. In the corner, just to the side of the window, is a television set on a modern stand that predates todays’ flatscreens. This room is more off-putting than welcoming.
Hot tubs might be a selling point for many home buyers, but one tucked into the corner of a low-ceilinged room without a view (the only window in the space is frosted over) is not particularly desirable. A similar feeling of claustrophobia occurs in Fiskin’s photograph of an empty attic with a golden aura that comes from yellow walls and gold-toned drapes that extend from floor to ceiling to cover a distant window. The only other object in the room is a ceiling fan trimmed in gold.
Many years ago, there was a billboard on the freeway as you approached Valencia (where CalArts is located and Fiskin still teaches) that proclaimed “If you lived here you’d be home now.” It was an advertisement for a new community that was being developed on the outskirts of Los Angeles to lure those fed up with city life. The places depicted in Fiskin’s images are more dystopic than utopian: they are displays of bad taste masked as good taste and a seller’s idea of what might be appealing to generic audiences. While the pandemic redefined isolation, it is interestingly counterintuitive that Fiskin chose to composite images that reinforced that notion, rather than explore more desirable fantasies.
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Paulo Nimer Pjota & Patricia Iglesias Peco
François GhebalyOccasionally a gallery delivers a show of work that activates the intellect, rewards an afternoon of driving, and restores a little hope. In the small gallery at François Ghebaly are Patricia Iglesias Peco’s large works on paper. Flowers rendered in understated transparent oils generously fill the paper spaces of the frames without crowding them. Sensually painted in a rich, muted palette and wandering, inventive brush strokes, the paintings exude a casual mastery of an old art history standby in a fresh new style. The exhibition text includes quotes from Bataille about the flower’s death drama between earth and sky, and reflections on the erotic suggestiveness of the stamen serve to clarify Iglesias Peco’s inspiration and intentions.
Entering the main gallery, Paulo Nimer Pjota’s installation is a jarring arrival into a very different world. Heads and masks with hybrid grins or grimaces—derived from both ancient and pop culture—are tethered to the floor, to paintings and to grinning bronze ashtrays filled with butts. The paintings directly reference walls in the streets of São Paulo and are explosively stylus-scratched—the marks sparking and scattering like fireworks. Cutouts stylized as ancient vases floating on colored panels hint at previous empires. Stickers and logos are placed here and there throughout the works along with orange and black pumpkins, black-toned bronze cannonballs, bronze masks and cherries.
Paulo Nimer Pjota, EX VOTO, 2022. Courtesy of the Artist and François Ghebaly Los Angeles. Altogether, this is a visual vocabulary in a field of signs that don’t add up until you accept that the colored ‘street wall’ panels (distressed tempera paintings) have been ‘tagged’ with disparate references. In Ballet Triadico amarela (2022), an elongated mask and red ball from Oscar Schlemmer’s incredible Bauhaus Ballet (early rebellious modernism) hover on a scarred yellow wall above an antique vase (culture and empire). In the adjacent panel, a cherry X (the cherries that come with luck at the slot machine), and below on the floor, four black-colored bronze cannonballs (empire and defeat). Elsewhere in the room there are mysterious logos, a lone cactus and some LA Dodger stickers.
Okay, maybe it still doesn’t all quite add up, but the way it doesn’t add up is charged with a palpable, tactile authenticity. There is chemistry here. Maybe the empire will, after all, break like a vase.
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Lisa Solomon
Walter Maciel GalleryLisa Solomon creates evocative watercolor self-portraits wearing the traditional attire of the countries that make up her ethnic heritage, as well as the traditional clothing of countries she’s had misidentified as a part of her cultural history. Perfect, precise and delicate, the portraits depicting her true heritage are 35” by 23,” while those depicting countries that are not a part of her ethnic identity are 14” by 11.” Using native attire culled from photographic archives and evoking the style of traditional portrait artists, both Solomon’s costuming and positioning of her figure varies with each culture it represents.
Both of Solomon’s bodies of work are as layered and complex as personal lineage itself. Each are based on photographic images that she took of herself, from which she creates a watercolor painting. To these paintings she adds vividly colorful paper cutout garments and a variety of vivid geometric shapes pinned to the work, as well as embroidery thread and yarn. By using these multiple layers, Solomon creates not just beautifully realized, dimensionally alive portraits, but also draws attention to the layers of mixed racial and cultural identity present in both her own, and this country’s, often fraught heritage of immigration.
In the larger images that represent the countries in which she has heritage—Japan, Russia, Poland, Lithuania and Romania—her portraits use polychromatic watercolor for the skin and hair. Her physical positioning is both comfortable and commanding. In From from Japan, Solomon is clad in a zig-zag patterned lavender kimono, with a spray of lovely lavender and white flowers cascading from a traditional hairstyle. Her half-smile is proud and comfortable, almost reminiscent of an icon, with a gold circle positioned behind her head. From from Poland uses an emerald-green halo shape behind her in a three-quarter profile view. Here, the artist wears a floral, richly embroidered jumper and a slightly lighter emerald headscarf.
Lisa Solomon, But where are you from from? (Mexican), 2022. Courtesy of the Artist and Walter Maciel Gallery. When representing countries in which she has no heritage, as in From from Ecuador, her face and hair remain in monochromatic watercolor, the black, gray and white emphasizing that the subject isn’t wholly present in her bright clothes because she does not belong in the garb of this nation. In these images, her smile appears a bit uncomfortable, her gaze slightly skeptical, as if questioning what she is doing in clothes which don’t “fit” her culturally. It is the same in other images depicting the artist in Inuit and Tibetan attire.
In an adjoining room of the gallery, Solomon’s brightly colored crochet links are gracefully looped and draped down the walls. The links are meant to reference a human connection that goes beyond cultural or ethnic differences or arbitrarily dictated points of origin.
Inclusive, beautifully wrought and highly relevant as our so-called melting pot society grows ever more divided, Solomon’s work shines with humanity and a spirit of belonging, regardless of culture or origin.
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Alonzo Davis
parrasch heijnenAlonzo Davis’ paintings are breathtaking in their materiality. Using saturated, refractive palettes, and woven paper and canvas to form a layered topography, the works assert their physicality as much, if not more than the imagery. Abstract—but with elements of pictographic language, landscape and quilting to which the title “Blanket Series” refers—Davis’ works are engaged with their 20th-century milieu, the art history that preceded it and, intriguingly, with the current discourse surrounding abstraction.
Davis is in a lively conversation with such art historical figures as Robert Rauschenberg, Paul Klee, Carlos Almaraz, Howard Hodgkin and Joe Ray; but his work also has much to contribute to the present moment. We are in a period in which abstraction has been increasingly cultivating its power of storytelling through expanding its material and gestural fields into more dimensional, personal and even spiritual territory. This includes an understanding of traditional craft as a deep cultural expression, with voices from Gee’s Bend to Sanford Biggers taking up quilting as a practice and a metaphor—which is exactly what Davis is up to in these affecting and unforgettable paintings.
Alonzo Davis, Twilight, 1986. Courtesy of the Artist and parrasch heijnen, Los Angeles Each brushstroke is as articulated as a stitch, and layered such that the foundation remains visible even under coats of assertive color and thick pigment. Compositions are built in sections, square or shard-like, overlapping and woven in wide strips, or sewn like patchwork. But, because of the generosity of the paint-handling, despite fragmentation, each stiffened unframed work occupies its wall space with the singularity of a modern painting and the gravitas of a regal tapestry. Celebration with Melon (1986) displays a skirt of fringe that enhances the textile effect, but the glow of its pink-forward personality forces a conversation on paint. Copper Flash (1989) also explores such possibilities, buried in a deep pink field of granite split by a lightning strike, perhaps being held together by gold at its broken seam like kintsugi.
Flotation Reflection (1996) presents like an elaborate picture window looking out across the sea to the horizon. Its receding pictorial depths are a sweet spatial bend that is echoed elsewhere in the exhibition. It finds a curious counterpart in Twilight (1986) whose massive central window is a celestial glitter bomb with a small arrow pointing skyward. The arrow is a recurring motif, of the kind most heavily expressed in the urban musicality of Crescent Moon Over Memphis (1993), the most scenic of the works, and the most literal as to hiding a story in its codes.
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The Life (and Death) of an Artist
Helen Molesworth’s true crimeification of Ana MendietaAna Mendieta’s work is as much about life as it is about death. Attuned to the sacred bond between bodies and land, Mendieta regarded nature as a sensitive and emotive force entangled in culture and politics—a messy assemblage of energies and ideologies embedded in life and soil, crossing borders and spanning timelines. These forces can be traced in earth’s geological terrain and detected in its simultaneous containment of the past, present, and future—a landscape where death and life continually bloom and wither like an accordion tune. Mendieta states, “My works are the irrigation veins of this universal fluid. Through them ascend the ancestral sap, the original beliefs, the primordial accumulations, the unconscious thoughts that animate the world.” These words describe a worldview that is vibrational and sensitive to the energies of life’s currents, and yet, Mendieta’s legacy is largely defined by her death and the decades of protest that have followed.
The artist Jose Muñoz asks, “what is attempted when one looks for Ana Mendieta? What does her loss signify in the here and now?” Muñoz’s questions were present in my mind when I heard curator and art historian Helen Molesworth was the host of “Death of an Artist,” a new podcast about Mendieta. The art world rarely appears in mainstream media, but when it does, it almost always comes with a spectacularized headline. I felt suspect when I saw the thumbnail graphic for the podcast, which features an image of Mendieta’s young smiling face beaming with ambition, with the cryptic title overlaid before her and the whole image adorned with thick Tarantino-red brushstrokes. All of this gave me pause and discomfort, especially in the absence of her name and the looming presence of the word Death. I’m generally uneasy with the growing genre of the “true crime” podcast, suspect of the agendas that intend to capitalize off of the sensationalized, sexualized, and dramatized stories of violence inflicted on women (especially women of color). Molesworth (an undoubtedly excellent storyteller) begins by stating her intentions to tell Mendieta’s whole story “all the way to its shocking and troubling end…a story the art world would prefer I didn’t tell.” (Spoken in a tone that feels perfectly at home among the “true crime” zeitgeist).
Ana Mendieta, “On Giving Life,” 1975. © The Estate of Ana Mendieta Collection, LLC. Molesworth appropriately asks the exhausted question: can and should we separate the artist’s life from the art? How critics and curators frame Mendieta’s oeuvre is especially important, considering most of the work we see today was never actually exhibited during her lifetime—she didn’t have a chance to frame these critical conversations that shape her legacy. How can we acknowledge the injustice of her death while also creating space for expansive and nuanced discourse? I don’t claim to have the answer, and I’m left with the persistent conundrum surrounding the canonization of her work, which artist Coco Fusco says, “has nothing to do with how she lived,” arguing that ”in an art world willing to congratulate itself for championing overlooked and maligned women, we must also acknowledge—as curators, viewers, writers, collectors, dealers and protesters—the possibility that we may be complicit in a collective type of abuse…How do we remember Mendieta without viewing her practice solely through the lens of her death?” Fusco’s words resonate with the uneasy feeling that sat in the pit of my stomach throughout the podcast. The art world remains fixated on the horror of her death—telling her heartbreaking story time and time again, creating a mythological version of Mendieta, petrified by the violence carried out against her.
It’s hard to ignore the circumstances I suddenly found myself in mid-way through this critical response. As I finish this draft, I’m writing from the hospital waiting room where a lifelong friend sits beside me in pain from the abuse inflicted by her boyfriend. I am filled with sadness and rage as we wait for the nurse to examine and document my friend’s wounds. This experience brought the tragic reality to the surface: Mendieta’s death is no “mystery” but an all too familiar story of violence that ends in the worst possible manner. While Molesworth’s podcast raises awareness of this injustice, at what cost does it do so? Mendieta’s art and life are mentioned, but they feel like lengthy footnotes, marginalia to the bigger death story. I want to put forth another kind of call to justice: Considering Ana Mendieta as an artist and a person that, like all of us, is multifaceted, particular, and mercurial; one who made work about death, as well as about life and rebirth.