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Category: z-Past Issues
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Secret Garden: David Horvitz
Exploring the Balance Between Private and PublicI met David Horvitz three years ago when he hand-delivered me an edamame plant he had been offering to his community via social media. Now, three years later, we meet again to conduct this interview in the garden he has been building. The garden in question is a previously vacant lot in Arlington Heights, a neighborhood in Central Los Angeles, near the Underground Museum and his studio. The lot, which became vacant after the house on the property burned down, is roughly 5,000 square feet and, prior to Horvitz’ interventions, was mostly dirt, grass and weeds. “I’m always finding buried knicknacks from the house when we dig. A lot of marbles,” Horvitz tells me.
Horvitz has worked with horticulture in several instances, though this is certainly his largest-scale and most ambitious plant-based work to date. The artist, age 39, who now lives and works in his native Los Angeles (after a stint in New York on graduating from Bard’s MFA program in 2010), first exhibited horticultural work when he planted seeds in a book that eventually grew into a tree. The seeds used were collected from Zuccotti Park during the Occupy Wall Street protests there. When making this work, Horvitz was “thinking about the trees as shelter and also as witness to this political moment that was happening in the background of the landscaping.” The tree was donated to, and currently resides at, Bard College, where it was planted in the ground and has since grown quite large. This notion of trees in the foreground, with bodies as subplot, persists throughout his oeuvre, culminating in his most recent work, his garden.
Early stages of David Horvitz’ garden. Image courtesy of artist. Photographer Olivia Fougeirol. When I arrive, the garden, which is still awaiting its concrete benches, is awash with midday sun. The space is entirely exposed, as much to the elements as to the street. The street, despite its proximity to bustling Washington Boulevard, is residential and fairly quiet. We walk through the garden while Horvitz gestures and tells me each tree or new bloom’s horticultural story—where they’re native to, where the seeds are from, and how they grow. He spots a new bloom—a tiny green leaf sprouting from the soil almost invisible to the untrained eye—and is visibly excited, placing a rock next to it to ensure “we (I know that in reality he means me but is too polite to say so) do not trample it.”
After obtaining permission from the lot’s landlord, Horvitz teamed up with architectural design firm TERREMOTO to transform the derelict space into a garden. When planting they talked about holding a designated space reserved for people but decided, instead, to allow the trees to dominate. In urban gardens, trees typically exist in the background, activated by the bodies that visit—thinking of his earlier project, they wanted to consider how it might feel for bodies to take a backseat while the trees hold centerstage. So far, they have planted over 100 trees. The garden’s concept required rocks so Horvitz and David Godshall, of TERREMOTO, reached out to LACMA Curator Christine Y. Kim to gather rubble from the museum’s demolition site. The result is a zen rock garden, a transplant of urban ruins from a renowned longstanding art space repurposed to another (much more transient) art space. If LACMA’s controversial and politicized demolition has been critiqued as a symbol of waste and excess, then Horvitz’ garden is the antithesis; a space lacking in financial incentive built up from the ruins of a domestic building and incorporating ruins from an institutional one.
Freshly cultivated garden by David Horvitz and David Godshall. Image courtesy of artist. Photographer Olivia Fougeirol. The Davids (Horvitz and Godshall) are unclear exactly how the location will be used. They may open it up to arts programming such as related talks, performance and happenings. Though it may just be a garden, open by appointment. He mentions its visibility to the public and that some neighbors have expressed wanting to have a BBQ or party there. While wanting the space to feel communal, there is simultaneously a need to preserve. The main rule is that it is a place for the plants, where the people are merely visitors. This tension of public vs. private continues to make itself known; the garden is visible from the street but behind a gate under lock and key. There have been several instances of graffiti which Horvitz is undecided on how to address. “I’m tempted to keep it,” he says. “Or incorporate it into a mural.”
Horvitz has long been considering the boundary between public and private. Since graduating from Bard in 2010, he has become quite known for his mail art and virtual artwork, drawing on the influence of conceptual artists before him like Bas Jan Ader and On Kawara. His early film “Rarely Seen Bas Jan Ader Film” (2009) was uploaded to YouTube under the premise that it was “found in Ader’s locker at UC Irvine after his disappearance at sea in 1975, and that the film was assumed unusable because it abruptly runs out just as the figure enters the water.” The few-second-long black-and-white film depicting a figure biking into the ocean was then made into an artist edition book, published by 2nd Cannon Publications. This blurring of fact and fiction, or history and mythology, discreetly inserts itself into the narrative—thus questioning the bounds of privacy by pushing them. I was first introduced to his practice with his 2007 work, I will think about you for one minute, where one can pay $1 and Horvitz will think about them for one minute, emailing them the time he starts thinking, and the time he stops. With this piece (still ongoing) he challenges the intimacy and visibility between artist and audience, momentarily collapsing the distance between the two. Particularly notable is the second email he sends once the minute is up: “I’ve stopped thinking about you.” Here, Horvitz draws a stark line between the public and private.
Horvitz tending to the garden. Image courtesy of artist. Photographer Olivia Fougeirol. Central to Horvitz’ work is the notion of access. Alongside many gallery and institutional exhibitions, including a group exhibition at the ICA Los Angeles this Spring, a solo at Nassauischer Kunstverein Wiesbaden in Germany earlier this year and exhibitions at Praz-Delavallade and Yvon Lambert in 2020, Horvitz extends his practice to inexpensive printed matter and free downloadable materials. His books are translated into 32 languages (so far), and his web content is downloadable via PDF, audio file or transcript from the website itself. He refutes the gate keeping oft associated with the arts and refers to his collectors less as “buying” his work, instead favoring the word funding. In one body of work, “Donations to Libraries” (2010), Horvitz donated archival boxes—one of which went to MoMA New York. The boxes, which appear as first-edition hardbound books but in reality contain a bottle of gin and a glass, were purchased by collectors who, in the acquisition contract, agree to buy a new bottle for the bookcases (which still live at the respective libraries) each year.
Horvitz addressed the public property conversation head-on in his two bodies of work: “Public Access” (2010–11) where he photographed himself on various California beaches and uploaded those images to the beach’s Wikipedia pages, and “Private Access,” where he did the same thing but on east coast beaches which are adversely privately owned. Exerting his public right both physically and digitally (in the case of the publicly gathered encyclopedia, Wikipedia) Horvitz explored the bounds between private and public access and the feeling of existence and visibility in both spaces. In a similarly terse video work made around the same time, A Walk at Dusk (2018), Horvitz walked through Trump’s Golf Club on the coast in Palos Verdes planting seeds from the Washingtonia robusta, a native Mexican fan palm. A gestural action in the face of the Trump presidency and his intended “wall,” Horvitz reclaims the land (which must, by California law, provide beach access to all 24/7) with native Mexican horticulture, collected from his grandmother’s garden.
Portrait of David Horvitz in his garden. Image courtesy of artist. Photographer Olivia Fougeirol. Horvitz, who has been working with galleries and institutions for the past two decades, has made a habit of pushing boundaries. For a Frieze New York Project in 2016, curated by Cecilia Alemani, he hired three professional pickpockets to attend the fair and stealthily distribute artworks to randomly selected fairgoers. At last year’s Frieze Los Angeles in Ruinart’s Champagne Room, he organized to gift glass artworks. The caveat being that in order to receive one you had to repeat the daily rotating password, which was shared without context by a mysterious gentlemen whose main role was to walk around the fair whispering the elected password into the ears of the public. Horvitz maintains that he does not eschew the traditional buy/sell market dynamic, rather he prefers to “make it a bit more difficult.”
Horvitz’ garden, as yet untitled, includes an artwork (or group exhibition, as he sometimes refers to it) which is collaborative in nature. Dirt Pile (2021-ongoing) is a cumulative pile of soil, so far featuring contributions from international artists. Morphing his own work with the contributions of other artists, Horvitz shirks direct ownership and invites other artists to inhabit his garden, via the soil from their homes. The garden—to which the landlord could at any moment extinguish David’s rights—is a practice in cultivating the ephemeral. Throughout this project, and over the course of his practice, Horvitz explores the balance between private and public, relishing the tensions between the two. Participating in both public and private spheres, Horvitz straddles both sides and revels in their inextricability.
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A Conversation with Emily Barker
Make it NewEmily Barker (who uses they/them pronouns) is an artist and disability activist living in Los Angeles. They received their BFA from the School of the Art Institute of Chicago and have given talks at prestigious institutions including the Royal Academy of Art and UCLA. Barker adamantly refuses the low quality of life a disabled person is expected to endure and, although critical of the systems that measure a person’s value on their ability to produce, they are not without hope that things can and will change. Presently they are at-work designing and remodeling an accessible RV home that will be both affordable and stylish and a model for future dwellings. We spoke about constructing a meaningful life, the value of small-scale pleasures and friendship, and why radicalizing now seems the most logical thing in the world. They can be found on Instagram @celestial_investments.
Emily Barker, photo by Jass Leuo. JULIE SCHULTE: I wanted to talk to you about the most overused pandemic phrase: The New Normal. I’m thinking of how your incredible 2019 exhibition “Built to Scale” for Murmurs LA placed able-bodied viewers in a replica of your kitchen and created an experience of what it’s like to have everything inaccessible and out of reach. I’m curious if you see this Covid moment as an opportunity for a larger conversation of people rethinking what normal actually means?
EMILY BARKER: It’s a great question because it’s hilarious to me as someone who pre-COVID has been isolated in my house or a hospital for a total of two years of my life, stranded without transportation, and relying on people to give me rides; I am laughing because for me this is normal. In fact, my life has improved during COVID because I finally have transportation. Still, getting to my truck is a challenge because the sidewalks have electrical poles and lack curb cuts, so I have to ride down the middle of the street behind my apartment to get to my truck everyday because there is no accessible parking.
I will say that I do have various degrees of independence now due to surgeries I’ve had. My truck has a crane lift because I have the privilege of using that technology versus a ramp; I have the privilege of being able to drive when I’m not having a CRPS [Complex Regional Pain Syndrome] flare; I’m immuno-compromised so I was wearing nitro gloves and masks to parties and events long before this whole thing and people would look at me like I was crazy.
Emily Barker, At My Limit, 2019, photo by Josh Schaedel. Could you speak about disability narratives being misrepresented and misused under neoliberalism?
I think politics without class-consciousness is the neoliberal demise. When I became disabled 10 years ago these conversations weren’t happening. There wasn’t a “disability twitter.” There wasn’t a community you got to belong to and even now it’s splintered because we’re competing for scarce resources. And, the people in marginalized communities are the people with the most needs and their labor and work to survive is then appropriated because identity politics is something you can capitalize off of. My friends and I joke that we have a myriad of diagnoses that could make our whole lives all about bemoaning how fucked we are. For me, that’s never the point. It’s how to create and analyze systems so that we can all survive this, because my lived experience isn’t some diaristic thing that is personal to me. My lived experience is something millions of people are experiencing. It doesn’t ultimately matter that I have a heart condition, scoliosis, ocular degeneration, paraplegia, etc.—what matters is that since getting those I don’t get to have any quality of life within privatized healthcare.
But yeah, relying on other people: We do. It’s really messy and it’s really hard. So many people barely have the skills to care for themselves, so when you have someone with specific needs it creates tension. I have friends abused by parents because they need 24-hour care. They’re trolled for needing to pee too much! I experienced this abuse firsthand, and often it’s not even recognized as abuse. You know, being force-fed when I can’t stop vomiting because of all the cortisol dumped in my stomach. Ultimately, our society has normalized abuse to disabled people. Just the other day we had Disability Day of Remembrance where we honored those killed by caregivers. The people who are supposed to care for someone are the ones most likely to kill them—and still we live in a society where they should be grateful for what little care they get! Ableism is just so overwhelming that I want to focus instead on capitalism, because I know I can’t change people’s hearts. No matter how nice I am, I can’t make people give me dignity and empathy.
Emily Barker, Untitled (Grabber), 2019, photo by Josh Schaedel. Right, Marx speaks about there being no accounting for the health and well-being of the worker—just the ability to produce.
Yes, and Marx also said “from each according to his ability, to each according to his need.” But people can’t fathom the economic need. Friends of mine have monthly caregiving needs within the tens of thousands, and they soon find—even if they get settlements—a million dollars won’t take care of them for long. I am surprised more disabled people aren’t radicalized! To me, it’s common sense. Your only value is the labor you can produce with your body. We aren’t allowed to make money. I have to be in poverty to receive the care I need. I do all this work for free so I can educate people because my survival and others like me depends on it. It’s like planting seeds in a forest.
Emily Barker, Untitled (Austerity), 2019, photo by Josh Schaedel. It seems the shift to online shows is an afterthought/crisis response institutions benefit from for appearing accommodating. I don’t see this carrying into future design plans though. I read you’re presently designing accessible spaces. Could you tell me about where that’s headed?
The pre-concept for the Murmurs show was the 3D modeling my dear friend Tomasz Jan Groza and I were working on. We wanted to build a space that debunked the stereotype which accessible equals unaffordable. It’s a myth disabled people will lean into, but it’s totally wrong. What’s unaffordable is that for new building they don’t consult disabled people! We’re an afterthought. If we weren’t it wouldn’t be expensive. The majority of people in their lifetime—especially in America—will lose their mobility. And yet we’re living in this fog. This odd idea of reality that ignores the body, ignores gravity. That’s why I am building my own accessible RV. I’m hoping to have the RV finished by June, which is when the moratorium on evictions will be lifted, but crip time, just isn’t the same. It’s a long way to go and I have to rely on people laboring for me.
I don’t want to sound like a downer. I will say despite all of this I am happier now than I was before my accident. Before I was anxious and depressed, but now I see the things that frustrated me were out of my control and from the system itself. It’s something all of us are suffering under to varying degrees so all we can do is do our best to find ways to have a livable life and give our lives meaning. Buy all the teas. Own dogs. It may be small-scale but hey, you’re my friend and you want a Matcha latte with strawberry purée? You can have it. I’ve got that for you at my house.
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Books: Jona Frank and John Divola
SoCal Photographers Cover It AllJona Frank’s new book, Cherry Hill, came out this spring almost simultaneously, but coincidentally, at the same time as another book, Terminus, by another SoCal photographer, John Divola. The coincidence is as fortunate as it is fortuitous because their subjects and approaches could not be more different. Even the geography in which they worked is far-flung, with Frank’s attention focused nearby on a Santa Monica lifestyle, while Divola’s ranges northeast to an abandoned military base in Victorville, CA. Though Divola’s is the more esoteric work, each photographer is at the top of his/her game.
In Frank’s Cherry Hill (above) the photographs are heartfelt but amusing. They could be straight out of a soap opera, if the episodes were soulful rather than facetious. What she has created is more of a sitcom. Movie actress Laura Dern plays a mom who is raising a daughter in a vintage Santa Monica home. We see the tussle between mother and daughter as the latter progresses from a bawling infant to an obstreperous 23 year old. Along the way, she assumes, naturally, that she’s much smarter, better, etc., than her mom. Dern sets the pace for the mutual frustration between mother and child as the daughter grows up.
from Terminus page 23, © John Divola John Divola’s Terminus is a book larger in format than Frank’s but with far fewer pages. All these photographs were, like the one above, made in abandoned houses on the closed George Air Force Base in Victorville. All were, Divola tells us, “exposed as b&w negatives in 2016.” Each looks down a narrow hallway toward a wall on which
Divola has spray-painted a black, sometimes mishappen circle. The deterioration that the hallways reveal is pitted against the indeterminant abstraction of the black circles. Little by little the camera advances down these halls until the image becomes just a vertical, black space—an inescapable end point. -
Decoder
Owning ArtSince the theme for this issue is “Private Property,” I assume someone besides me will be tackling non-fungible tokens (NFTs) and their sudden rise to collectibility—I’ll leave that to someone who can talk about them in some sort of intelligent, technical way and instead just talk about what NFTs are like.
Depending how you look at it, they either smoothly continue (or emphasize the absurdity) of a practice that has been normal for half a century: buying entirely conceptual art—in particular, buying works of conceptual art that could be reproduced by any reasonably functional adult being paid minimum wage.
I once heard a story on NPR about a middle-class collector who’d acquired an early Sol LeWitt for a few hundred dollars. The stunned host responded by saying he would kill (or was it die?) for that opportunity, which immediately begs the question: Why? Unless the plan is to sell it (in which case, why not just kill or die for the money it would bring instead?), you can have all there is to an early LeWitt wall drawing by googling “Sol LeWitt wall drawing,” picking your favorite set of 55-word instructions and pressing “print.” What did the host want exactly? Whatever it is, approximately the same thing is in an NFT.
Now, one aspect of this kind of acquisition is it can claim to be a species of philanthropy: you’re not only supporting the artist to the tune of X dollars, you are, for the sake of their future, supporting the idea that they should be getting X dollars every time they do what they’re doing. On the flipside there is some form of bragging right—just as the Carnegies and the Mellons can say “As in Carnegie Mellon?” you can say you’re the one who bought the thing, and there are allegedly circles where this improves the quality of the parties you get invited to.
These ways of owning have their uses, but not for me.
My favorite piece of mine that I still have around the house is a mug. I didn’t make the mug—I didn’t even design it. It took very little thinking, really, in the ordinary sense, to get this mug to be. Some friends in the art business called me up and wanted a picture to use for their kid’s bar mitzvah, and they were very precise: We want blue and green and balloons; there has to be a breakdancer and everyone has to be cheering them on, in a video arcade. Since I liked them and their kid and I was not a smouldering psychopathic egotist from the 1960s, I passed up the opportunity to send back a long and scathing letter saying that this bar mitzvah frippery was beneath me—a true artist—and they should’ve known it, and that I was therefore severing all commercial ties. I drew it, liked drawing it, and promptly forgot I drew it. A month later I got a package with a mug with the bar mitzvah picture on it.
A week or two after I put it on the shelf, a strange thing happened. I was drinking (as I so often do when in possession of a mug) and I looked down and realized this was a great mug. Really first-rate. Some excellent curatorial choices had been made: The outside, where my picture was printed, was white, like the paper, but the inside was that wonderful glossy dark blue you sometimes get in the tiles around the edge of swimming pools. It worked very well with all that blue and green I’d magic-markered on there. And the little figures standing on video game cabinets, forever at their party, and all so small and irregular (almost unreadable in industrial design terms—if you had proper Mickeys and Minnies on a mug, they’d be at least twice the size, parading properly around the cup). It was a nice, weird fun thing to drink from and I drank and I washed it, and forgot I had it, and a few days later remembered all over again.
Since then I’ve gone through dozens of cycles of not remembering the mug and then being ambushed by its existence all over again “Oh yeah, the bar mitzvah—look at all those happy little guys.” That, as far as I’m concerned, is how owning art should work.
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Provenance: Senga Nengudi’s Public Rituals
Ceremony for Freeway Fets (1978)What makes some spaces private and others public, if not rituals? In Los Angeles, a complex series of rituals reify our belief in private property. Property deeds, for instance, give physical form to a political notion; signing a deed a symbolic ritual that shapes spatial realities and delivers economic consequences. This is a ritual of exclusion, an agreement that this parcel of land is private and not public; it is mine and not yours.
Senga Nengudi, Ceremony for Freeway Fets, 1978. Chromogenic development print; series of 11, each: 12 × 18 in. © Senga Nengudi. Photo: Roderick ‘Quaku’ Young The pandemic greatly altered our daily rituals, sequestering homeowners to their private spaces, while those without a deed are left to live “private” lives in “public” spaces. Throughout modern history, few factors have had a greater impact on shaping urban landscapes than contagion. In 15th-century Italy, an epidemic led to the construction of leper islands; in newly industrialized 18th-century London, the outbreak of cholera resulted in modern sewage infrastructure. These upheavals remind us that urban spaces reflect rituals that are neither determined nor static. These spaces are daily experiments in collective living and continuously reconfigured by competing visions for the future, which contour the conditions and needs of the present.
In her 1979 documentary Shopping Bag Spirits and Freeway Fetishes, Barbara McCullough interviews fellow LA artists of the 1970s Black Art movement (known as LA Rebellion) on the meaning of ritual in their work and practice. In the film, sculpture and performance artist Seng Nengudi describes her public performance work Ceremony for Freeway Fets (1978) as a ritual that used public space as its medium.
Senga Nengudi, Ceremony for Freeway Fets, 1978. Chromogenic development print; series of 11, each: 12 × 18 in. © Senga Nengudi. Photo: Roderick ‘Quaku’ Young In the performance, Nengudi gathered several artists from the Studio Z Collective (1974–1980s) together under a freeway on Pico Boulevard. The participants carried instruments and small talismans and tokens, while adorned in head wraps, sheet scraps and other garments constructed by Nengudi from the nylon mesh of women’s tights. During the performance, artists David Hammons and Maren Hassinger danced and dueled to free-form jazz, acting out the tensions between “feminine” and “masculine” societal poles. Nengudi—draped in a large sheet—presided over them to perform an impassioned and improvised ritual of healing between them.
In a 2018 interview with Frieze magazine, Nengudi reflected on the performance’s freeway underpass locale, where “the energy of humans” was “already infused” by the unhoused people who had made it their home. A steep ledge beneath the freeway created a raised plateau where they had built encampments and left behind remnants of daily life. According to the artist, it was here, in a shadowy recess above LA’s privatized public space that people felt “protected,” and subsisted in an “almost ancient way of survival” akin to “Native American cliff dwellings.” Her performance sought to make these invisible rituals visible.
Senga Nengudi, Ceremony for Freeway Fets, 1978. Chromogenic development print; series of 11, each: 12 × 18 in. © Senga Nengudi. Photo: Roderick ‘Quaku’ Young Nengudi was exploring ritual as a means of transforming the mundane materials, bodily habits and forgotten land of everyday life into something sacred. Ritual can create a moment to acknowledge change and turmoil—but harness it towards collective healing, rather than strife. Today, when collective grieving, healing and recognition feel imperative and yet unattainable, Sengudi’s work reminds us to question the rituals that dictate urban space. Mass upheaval can open space to create new rituals, to choose how we change, and decide what is to remain sacred.
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Book Review: Gentile Bellini’s Portrait of Sultan Mehmed II By Elizabeth Rodini
ABJECT OBJECTElizabeth Rodini’s Gentile Bellini’s Portrait of Sultan Mehmed II (2020) landed on my radar through meeting Rodini last year at the American Academy in Rome, where she is the Andrew Heiskell Arts Director. Rodini’s recent object biography investigates a number of intriguing and complex issues. Gentile Bellini, brother of the better-known Giovanni, was a Venetian artist. In 1479, he was commissioned to travel to Istanbul to paint a portrait of the Sultan, Mehmed II. This Renaissance portrait of an Ottoman sultan has gained a broad mystique, its legend perhaps eclipsing the actual substance of the canvas itself.
We may follow Rodini into the subterranean vaults of London’s National Gallery, where she finally encounters the portrait she has been exhaustively researching for so long …in a state of neglect, an object so altered and eroded as to bear little resemblance to its original state. This abject object had been the focus of intense strife and controversy, fought over for centuries.
Lowering the Great Winged Bull, lithograph, frontispiece to Austen Henry Layard, Nineveh and Its Remains, (London, 1849), The New Your Public Library, Digital Collections. Rodini brings this ostensibly dry and academic subject to life with the intensity of a gripping mystery novel…”Who done it?”
Cultural patrimony—the premise that artworks belong in the culture, often the country, where they were made—was a budding idea in 1912 when the owner of the painting, Enid, widow of collector and archaeologist Austen Henry Layard, passed away. The Layard collection, then housed in a palazzo on Venice’s Grand Canal, was willed to her nephew, and London’s National Gallery. Before those parties could resolve who might have rights of ownership, they needed to get the painting to England—no small feat with Italy clinging to its treasured art objects.
This question of individual’s rights of ownership is a challenging one: Is it better to support the claims of individuals’ (or institutions) to private ownership of artwork, or will the broader good be served by placing the artwork in a setting deemed more culturally appropriate?
The Elgin/Parthenon Marbles are the “litmus test” for this issue, according to Rodini. Lord Elgin brought them from Greece to the British Museum in the early 19th century, where they have now resided for over 200 years. Greece, reasonably arguing that they were looted from the Parthenon in Athens, demands their return. The dispute has raged for centuries; Byron was among the first to condemn the looting. Once this is eventually settled, it may tip the scales for similar repatriation cases across the globe.
After James Fergusson, color lithograph, The Palaces of Nimroud Restored, color lithograph in Austen Henry Layard, The Monuments of Ninevah, 2nd Series (London, 1853), pl. 1. The New York Public Library, Digital Collections. Rodini takes a measured stance overall, weighing the value of the universality of priceless antiquities against the need to redress past injustices. Her description of studying an image in 2015 of an Assyrian winged bull in the British Museum, concurrent with reading news stories of ISIS defacing with power tools a nearly identical ancient sculpture in Iraq as part of a purge of imagistic artwork, definitely provides food for thought. Still, no excuses can be made for the colonialist and Orientalist impulses of these early plunderers, and repatriation will no doubt be one of the key challenges facing museums as they research the provenance of objects in their collections.
Rodini’s thoughtful work offers us an eye-opening window into many enticing, interwoven and labyrinthine realms.
Gentile Bellini’s Portrait of Sultan Mehmed II:
Lives and Afterlives of an Iconic ImageBy Elizabeth Rodini
224 pages
I.B. Tauris
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Back in the U.S.S.R.
Bunker VisionIf you’re under 40 years old, it might be hard to understand the passion some boomers have about the evils of socialism. Scandinavia seems like a cool place to live. For all of its socialism, Cuba has a higher life expectancy than the United States, and even attracts medical tourists. So, how did the idea that socialism is awful gain such a foothold? The short answer is the Soviet Union and the Cold War. Before it collapsed 30 years ago, Ronald Reagan (who had released an LP about the socialist evils of Medicare) dubbed it “The Evil Empire.” Dear Comrades (2020) gives us a peek inside of this forbidden world.
The movie is set in 1962, and uses an actual event—the Novocherkassk massacre—as the jumping-off point, to explore a world where private property was taboo. The story hits the ground running (literally) as a woman is rushing to dress for the store “before everything sells out.” When she arrives at the crowded and meagerly supplied shop, she is whisked to the back. She is a party official and she gets special treatment. After the harried clerk provides everything on her extensive list, she rewards her with a pair of pantyhose, smuggled from the west. These are received with the enthusiasm that an inmate in prison might offer for a carton of cigarettes.
Her daughter doesn’t qualify for this special treatment, and joins a crowd that is protesting lowered wages, higher prices and shortages of goods. During this protest, shots are fired into the crowd, and the protest becomes a riot. Things get especially surreal when the authorities deny that the demonstration itself ever happened, much less the killings. When it proves to be impossible to remove the bloodstains from the pavement, a crew is brought in to lay a new layer of asphalt. When the party official’s daughter doesn’t return home, her mother assumes the worst. Much of what follows involves searching for unmarked graves with the mother’s boyfriend (a married KGB agent with a talent for getting them past checkpoints). Throughout all of this, Lyuda (the party official) keeps exclaiming that things have gone to Hell since Stalin died.
Using these perspectives, the film presents a dystopian overview of what existence in the Soviet Union was like for the people in all strata of life. The party official’s apartment is definitely nicer than a room in a subdivided house. The KGB agent’s apartment is noticeably nicer than hers. We get a tour of lives further down the food chain, as she searches for her daughter. This isn’t the genteel socialism of northern Europe. But this is what Boomers were taught that the word socialism means. If you’re planning to engage one in an argument about socialism, it’s probably good to understand that they’ll be focused on Soviet-era communism. And private property. It always come back to that.
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ASK BABS
For Your Eyes OnlyDear Babs, My spouse stopped making art after getting her BFA in painting 10 years ago and hasn’t touched a brush to canvas in the five years we’ve been married, but the pandemic got her painting again, and I’ve never seen her happier. I know nothing about art, but I think hers is very cool. The problem is she refuses to show her work to anyone but me. How can I support her art and get it out into the world?
—Supportive in Scottsdale
Dear Supportive, If your spouse didn’t have an art-school background, I’d suggest you nudge her into the limelight as soon as possible. A little praise goes a long way when you’re new to calling yourself an “artist.” But your spouse is in a very different scenario. Even though she’s been on a long hiatus, she’s already an artist, and it’s going to take more than Etsy sales and kudos from the neighbors to get her to be comfortable showing her work again. You are not the person to tell her how to be an artist. She already is one.
The good news is she’s making art, you’re happy for her, AND you like her paintings. Consider yourself lucky that she trusts you enough to show you her work. Right now, your spouse needs the physical and mental space to grow and re-engage with the practice of making her art. Let her decide what that means. Only then will she be willing to show her work to other people. You have no idea how difficult it can be to emerge from creative hibernation.
Back in college, she had plenty of people to talk with about her art. For the time being, she has you, so get to know her work and her artistic inspirations. Ask her to make you a viewing/reading list so you can better understand the art that matters most to her. Get to know something about her materials, her techniques, why she paints what she paints. But remember, she doesn’t need a critic (and you’re not qualified to be one); she needs a comrade. Be her biggest fan. Trust that your informed enthusiasm will be infectious, and one day, your spouse will give you permission to spread the gospel about her work. Until then, be the support she needs and let her set the pace.
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Poems
I Could Have Written That
By John Tottenham
Like you, I am tired
of my own voice,
these incessant I’s and me’s.
But what’s the alternative?
I don’t have the audacity
to employ another he or she
or We. Nothing could be worse,
psycholinguistically, than that sententious
and presumptuous first person plural,
which despite its unifying intentions,
seems to have an effect
that is entirely exclusionary.By William Minor
The Lovers
A man’s face may indicate
a tendency towards despair,
but it may also indicate a tendency
towards nothing in particular.
Sometimes a woman falls in love
with a man with this face.The Building
A mental hospital is just a building,
and a woman is just a person sitting in
a building.The Drawing
There are men who like to draw
and there are women who like to look
at wagons.The Journey
It is easy to imagine
a spiritual journey
lacking in grandeur. -
Reconnoiter: Miranda Garno Nesler
Interview with the director of Women’s Literature & History for Whitmore Rare BooksMiranda Garno Nesler earned her PhD from Vanderbilt University and serves as the director of Women’s Literature & History for Whitmore Rare Books in Pasadena.
ARTILLERY: How did you get started in dealing with rare books?
GARNO NESLER: Books have always been there for me. Even as a child. I remember going to a vintage bookshop and desperately wanting this copy of Tennyson. It was really because I loved the binding and someone had written notes all throughout it and another person had responded to those notes. Many people say that they love books for the stories that they tell and that also is true for me but my own attraction is tied up in the physicality of books really. The bindings, signatures, inscriptions, notes in the margins, book plates that let you know who owned the book, a loose leaf folded and left inside it: All of these are the signs left by individuals.
What is your specific interest in the world of rare books?
I am and always will be a specialist in women’s material. My job is to look for print and manuscript material that is written by, for or about women and other marginalized communities. My task is to preserve rare material that otherwise might not survive. Increasingly as I participate in the rare book world, I have come to include more material of POC and the LGBT+ communities because women are often [included] and when they participate, these communities interlock. So my job is about how to find that which speaks to the important histories of these people and then as much as possible get it into the hands of institutions and libraries who can take my research forward, advancing the work of making these things known through exhibitions, continued research and education.
What is your most satisfying long-term accomplishment in this type of work?
It’s a little bit hard to explain but the greatest joy and it’s accomplished over time is actually being able to delve into this field as a dealer and see multiple versions of the same books. I get to physically handle them and compare them. So from a personal point of view that is extremely satisfying and then I can work with the broader community to have these materials saved so they can be accessed and conserved and used.
How do you think locating and distributing these books will contribute to making the world a more just and significant place?
The world at large generally views the rare book world as a small set of collectors. That is certainly part of the business, but I work primarily with institutions and libraries. Together we are finding collecting and putting these materials in a safe place where they can be used to recount the histories and the stories of others. I think that that is essential to give the world the tools and the voices to make it a more just and significant place.
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CODE ORANGE
May-June 2021 Winner & FinalistsCongratulations to our winner Eric Axene and our finalists. Eric’s photo is seen above and first in our photo gallery in the May/June online and print edition of Artillery. The following photographs are the finalists. Please see the info below on how to enter for our July/August 2021 online-only photography column Code Orange.
Eric Axene, Armen Nairi Fruits, Glendale, October 13, 2020, Glendale, CA; Digital Capture/Photo-collage Maureen Vastardis, Ephemerality, March 2020, Los Angeles , CA; iPhone photo Kelly Waldron, “Fries and Consolation”, Dec 1 2017, Montreal, Canada; Film Photograph Kevin McCollister, Late Night On San Julian, March 1, 2021; Photography Gayle Nicholls-Ali, Look Up We Rise Hopeful, 3/18/21, Altadena, CA; Film Photograph Janet Milhomme Crude 2015 Maricopa, California Digital Photograph Beth Davila Waldman, Nomadic Landscapes No. 1, 2021, Palm Springs, CA; Digital Photograph Maureen Haldeman, Inner City Blues, 2017, Los Angeles, CA.; Archival Pigment Photograph Rubi Hernandez, Field Worker Picking Tangerines, January 7th, 2021, Orosi, CA., Digital Photograph Diane Cockerill “Guadalupe” March, 2021, South Central Avenue, Los Angeles, CA; Digital Photograph CODE ORANGE is a web-based photography column and opportunity to have your work published in the magazine, curated by LA artist and photographer Laura London. Chosen entries will be published online in Artillery and finalists will appear online. CODE ORANGE is a documentary photography project and outlet for artists to express how they feel about the current state of the world.
Tumultuous times like ours have historically produced some of the most interesting, captivating, and timeless art; we hope to find and share similar works today. Images submitted should capture how our country and the world are affected by political, environmental change, social, personal, universal, identity issues. Photographs can be produced using a film or digital camera or smartphone. Black-and-white and or color images are accepted.
Ten photos are selected by London, one winner and eleven finalists. The winner will receive a one-year subscription to Artillery. Their photo will appear on our homepage website for two months and winner and finalists will appear in our weekly Gallery Rounds newsletter, along with our Instagram post.
Good luck and we look forward to seeing your photographic submission!
DEADLINE for our July/August issue: June 25, 2021
Specifications for photo submissions:
• Only one photo per person
• FOR WEB: 72 dpi; 600 pixels wide. (hang onto your original large file in case you are selected for publication)
• Include: Artist Name, Title, Date, Place, and Medium (in that specific order)
• Email your photograph entry to lauralondon@artillerymag.com -
Brenna Youngblood
Roberts ProjectsHow we balance our individual experiences within the larger scope of our lives in many ways determines who we are, and how we understand and relate to the world around us. Reflecting on the dense and often traumatic events of the past year, which included a global pandemic and a re-awakening to racial injustice, Brenna Youngblood, in her inaugural exhibition at Roberts Projects, mediates her personal associations to these very public events as all of the works in the exhibition comprise a space for both reflection and determined response.
Blurring the boundaries between figuration and abstraction, and speaking directly to the title of the exhibition as a whole, “The LIGHT and the DARK,” i.e., the balance between light and dark, works like INCARCERATION (2020), imply human culpability through the empty hull of a black-and-white striped sweater, the pattern of which is reminiscent of prison uniforms that date back to the 1820s. In this system, prisoners had to remain silent, walk in “lock step” and wear the distinguishing black-and-white stripes, which were meant to suggest the prison bars they lived behind. In Youngblood’s rendition of mixed media, the sweater appears to be trapped within its own incessantly theatricalized and poignant gestural sweep across the canvas, and yet it also appears strangely frozen in space, which further suggests the idea of opposites: of balancing the light with the dark, the good with the bad, the pain with the rapture. The fact that the price tag dangles from the bottom left of the frame in a gesture reminiscent of Rauchenberg’s dirty pillow in his seminal work Canyon (1959), further aligns the idea of prejudice and injustice with commerce.
Brenna Youngblood, Hourglass, 2021, courtesy of the artist and Roberts Projects, Los Angeles, photo by Alan Shaffer. Youngblood’s use of everyday materials, including a pair of her own worn out shoes and an assortment of colorful buttons, constitute a grouping of assembled collage works that allow her to imagine a new-fangled topographical facade which she then enhances through a variety of processes including thick impastos, transparent washes and variously loose and smooth brushstrokes. Hourglass (2021) employs hundreds of black buttons pushed to the very top of the picture plane like small circular creatures, jostling each other to and fro, and desperately trying to come up for air. Metaphorically, this work specifically speaks to notions of disparity, prejudice and social inequality, and one has the sense that these buttons would rather be anywhere else than variously collected in this tightly claustrophobic mélange of darkness. A strange and hapless cloud floats beneath them, and one can’t be sure if the buttons are trying to escape it or are seeking reentry.
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Stephen Neidich
Wilding Cran GalleryUpon entering Stephen Neidich’s solo show, “five more minutes please,” everything is stock still, until the clattering begins. It immediately becomes clear that one’s movements cause the Venetian blinds—hanging from the ceiling or against the gallery walls—to raise or lower themselves. Lamps are housed in the topmost part of the sculptures and vaguely ominous carmine red or neon blue lights pour down from the upper slats of the blinds, becoming darker as they fall, reminiscent of a nocturnal interior from an old film noir. Each blind is a separate work that represents a “window,” made from a series of giant steel belts, which incorporate both slippages and errors into the process.
In a corner of the gallery, But they should never be buildings (2021) splatters acidic blue reflections up and down the moving slats with the machinery of the cranks more or less visible as it opens and closes. The oversized nature of this set of gears and motors are almost monstrous, and the coils of chain and power boxes are splayed out on the floor in disarray.
Stephen Neidich, installation view: five more minutes please, courtesy Wilding Cran Gallery, photo by Ruben Diaz. The gallery is entirely dark except for the light coming from the (real) windows and from the moving blinds on the walls. All of the hanging sculptures appear to be moving in rotation, so that once the viewer has set off the sensor they just keep churning away. There are moments in which the individual mechanics seem to catch and the metal has to be snapped back out of its arrested position. This stuttering performance heightens the decrepit and dystopian atmosphere.
The question arises of what exactly is being evoked? More than the creation of a dysfunctional landscape, there appears to be an operatic celebration of how things actually keep going even though they don’t appear to be working much of the time. The chains, rollers and powering devices are colossal and ungainly but even with the occasional programmed glitch, the contraptions self-correct.
The gallery itself, located in a converted industrial space with an exposed ceiling fitted with tubes, cables and weathered concrete floor, provides the ideal setting for the works of Stephen Neidich.
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Amy Sherald
Hauser & Wirth Los AngelesPainter Amy Sherald became a household name in 2018 when her portrait of First Lady Michelle Obama was unveiled at the National Gallery of Art. Sherald’s unique approach to studio portraiture and practice of universally rendering Black skin in grisaille (an underpainting technique in which a painter uses a monochromatic palette in gray), often foregrounded before an opaque color field, distinguished her from her peers, while her mastery of form and precision with line earned her a seat at the table of contemporary blue-chip American artists.
Sherald reaffirms that Black people are “The Great American Fact” (the title of this show taken from an 1892 book by educator Anna Julia Cooper) in her first West Coast solo exhibition. Five figurative paintings offer images of the spectacular banal, linking Blackness with the quotidian through Americana icons such as the surfboard, white picket fence and a beach cruiser bicycle, removing Black bodies from the scenes of violence and oppression they too often inhabit.
In A Midsummer Afternoon Dream (2020), a serene young woman leans on a bicycle, its basket overflowing with flowers and a fluffy white puppy. The woman’s Grecian contrapposto and the Renaissance-esque fabric draping her body link her to powerful, monumental figures that precede her in the art historical narrative. Crisp blades of perfectly lush green grass add texture to the painting, while subtle shading in the dog’s soft white hair and on our heroine’s dress suggest the movement of wind.
Amy Sherald, A Midsummer Afternoon Dream, 2020, ©Amy Sherald, courtesy the artist and Hauser & Wirth, photo by Joseph Hyde. The largest and central painting of the show is titled An Ocean Away (2020). It was amusing to learn Sherald found her sitters for this scene with a quick search on Instagram, which led her to Lou, a surf instructor for youths at Rockaway Beach. Idyllic sand dunes with beach grass undulate before a cloudless, flat blue sky. The sun creates harsh shadows on the sand, where a man sits on his surfboard, surveying the ocean intently. A boy with a solemn look on his face stands nearby holding a large yellow surfboard. Is the man simply doing his job by keeping an eye on his students, or has something occurred in the ocean?
A young couple from Brooklyn seen in As American as apple pie (2020) stand before a classic American car and a proud two-story home with a white picket fence. The man’s khakis, Converse sneakers and jean jacket, paired with the woman’s Barbie T-shirt—all pink attire and gold accessories—offer a more realistic alternative to Mattel’s iconic personifications of Americana, Barbie and Ken.
Sherald’s show is like a much needed cold drink of water on a hot day, long overdue and refreshing.