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Haim Steinbach: Objects, Commodity Products, or Art Have Functions For Us That Are Not Unlike Words

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Haim Steinbach, Display #31G — An Offering: Collectibles of Ellen and Michael Ringier, Kunsthalle Zurich, 2014

Producing an extraordinary body of work throughout his impressive forty year career, Haim Steinbach has redefined the status of the object in art through his continued investigation into what constitutes art objects and the ways in which they are displayed.

When I began working with objects in the late 1970s, most objects I employed were used objects that I got from flea markets and yard sales. For instance, all the objects in an installation I did at Fashion Moda in the South Bronx in 1980 came from the neighborhood second-hand stores or were picked off the street. The idea of a desire for a “cultural object-as-commodity,” something which “exists outside,” intrigues me because I believe that what exists outside eventually comes inside. A “commodity object,” once acquired, becomes internalized. 

Through juxtaposing paintings, sculptures, artefacts and children’s playthings, Steinbach uncovered alternative meanings inherent in the objects, while subverting traditional notions of display and the value of objects. In presenting these loans and the salt and pepper shakers, Steinbach also unites the day-to-day habits of the home with the seemingly more conventional museum-based act of collection and display.

Up until the mid-1970s, Steinbach explored Minimalist ideas through the calculated placement of coloured bars around monochrome squares. He then abandoned painting to configure works using linoleum based on a range of historical floor designs, responding to both high and low cultural narratives. By the late 1970s, Steinbach began a transition to the three dimensional, collecting and arranging old and new, handmade and mass-produced objects, coming from a spectrum of contexts. These objects were displayed on what Steinbach termed “framing devices”, ranging from simple wedge-shaped shelves, to handmade constructions, to modular building systems.

Steinbach’s preoccupation with the fundamental human practice of acquiring and arranging objects has remained a key focus within his work and brings to the fore the universality of this common ritual.

“People seem to build their own cathedral inside their house. They select the objects that they like to live with, and they make a shell for themselves. They cultivate their little domain. In terms of my own experience with objects, there was a time when I went through a purist period. I didn’t want to have anything in my house — it was simpler just to have very few things around. I went through an evolution in my own work from a minimal, reductive language based on the conceptual activity of the late 1960s and early 1970s, toward a point at which a whole other range of discussions began to emerge. I realized that I had developed an incredible bias toward objects, probably as a result of a resistance to an ideology of “commodity fetishism.”“

Steinbach’s interest in display extends to the environments in which objects are placed, and thus photographs, images, models and recreations of interiors are prevalent throughout the exhibition. He often positions his objects within larger architectural installations resembling domestic interiors. Several of these historical installations have been reconceived within the exhibition, where sheets of wallpaper sit on studded walls. These walls serve to guide the viewers’ navigation through the galleries and highlight the architectural qualities of the space.
On show within the installation was a new installation, comprising salt and pepper shakers lent by members of the public. By transporting objects that hold their own stories into the Serpentine Gallery, Steinbach’s participatory gesture reactivates them within this new context and makes the connection between the private and the public sphere.

“Objects, commodity products, or art works have functions for us that are not unlike words, language. We invented them for our own use and we communicate through them, thereby getting onto self-realization.”

Text:Joshua Decter, Journal of Contemporary Art http://www.jca-online.com/steinbach.html and Press Release, The Serpentine Gallery, http://www.serpentinegalleries.org/exhibitions-events/haim-steinbach-once-again-world-flat.
Artist Website: Haim Steinbach, http://www.haimsteinbach.net.
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Ida Ekblad, Diary of a Madam, Exhibition Kunsthaus Hamburg

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Ida Ekblad, Installation view, Diary of a Madam, Kunsthaus Hamburg, 7 Februar – 26. March 2017

The Kunsthaus Hamburg is hosting Ida Ekblad’s first institutional solo-exhibition in Germany. The artist is showing large-format paintings created for the exhibition. New sculptures will be presented in the context of a performance by the singer Nils Bech at the opening reception.

Ida Ekblad’s paintings and sculptures are like vehement acts of liberation. Gestural brushstrokes, dolphins, airbrush technique, aliens, junk, icons of Expressionism, puff effects recalling 3-D prints on sweatshirts of the eighties – Ida Ekblad’s process-oriented art production embodies an anarchic spirit that does not hesitate to appropriate styles, subjects, and materials of western culture that are deemed outdated or tasteless. This non-hierarchical aesthetic approach to the visual repertory of the recent past – often derived from contexts of popular culture and everyday life – may be understood in the sense of an ‘open source’ mentality which is devoid of the intention of consciously seeking to quote or to comment.

Teetering on the edge of good taste, the artist’s works have a strongly affective impact. While, on the one hand, ambivalent materials and aesthetic concepts are obviously being celebrated, on the other hand, a struggle with and between these very materials and concepts also clearly manifests itself. This also applies to Ida Ekblad’s latest large-format paintings, which she has assembled into a wall frieze of 20 meters length at the Kunsthaus Hamburg. Here, pubertal graffiti tags and Murano vases formed by the artist with puff paste are conflated on a two-dimensional surface. Relief-like surface structures as well as Ida Ekblad’s visibly obsessive delight in pure materiality reveal a sculptural spirit that does not call painting itself into question. The artist claims: “Painting to me combines expressions of rhythm, poetry, scent, emotion… It offers ways to articulate the spaces between words, and I cannot be concerned with its death, when working at it makes me feel so alive. Canvas can be attacked, copulated with and played like an instrument. I believe in painting like I believe in music. Gore grind music has been invented and can be reinvented forever, and no two raindrops are alike… no two gobs of paint, etc. etc.“ (Ida Ekblad, Mousse Magazine, Issue 22, 2010)

Ida Ekblad not only often refers to music and poetry, but the latter also concretely play a major role in many of her energetic, rhythmical works. In some of the paintings she has incorporated words or short sentences, while her exhibitions are generally accompanied by entire poems. Among other things, the titles of her works and presentations play with ambiguity: Diary of a Madam, the title of her presentation at the Kunsthaus Hamburg, not only makes reference to a biographical context – which, incidentally, is only pseudo-biographical since the multiply recurring portraits of a small Scandinavian-looking girl only appear to represent the young Ida Ekblad. It also phonetically alludes to ‘madman’ – a further recurring theme in the artist’s work: “Writing poetry becomes part of the struggle to stay sane, or the struggle to stay insane, I forget!”

In cooperation with Ida Ekblad, a performance by the Norwegian singer Nils Bech will take place at the opening reception. The performance will also be presented at the KW Institute for Contemporary Art, Berlin, and the ICA Institute for Contemporary Art in London.

Text: Press Release, http://kunsthaushamburg.de//.
All images belongs to the respective artist and management.

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Reza Aramesh, Restaging the (Objective) Violence of Images

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Reza Aramesh, Action 65 – Egyptian prisoners captured by Israeli troops during the Six Day War in the Middle East, 09 Jun 1967, 2009 and Action 140: 12:30 pm Tuesday 20 December 2011, West Bank city of Nablus, 2014

The work of Reza Aramesh, on the face of it, may seem to utilize relatively traditional forms of media; namely, sculpture and photography. However, it is important to note that his work has a performative element to it inasmuch as the images we see in both his photographs and the poses of his sculptures have often been restaged by individuals taking their cue – with the artist’s guidance – from newspaper photographs and other visual material.

Since 2008 Aramesh has used media images of conflict from around the globe as sources for his numbered ‘actions’, re-enactments of scenes extracted from such images and staged, somewhat anachronistically, in slick modern apartments, stately British mansions, and art-filled museums. Documented as black and white photographs, these surreal transpositions serve as cruel reminders that such accumulated wealth is usually the result of war, conflict and oppression elsewhere, both historically and in our contemporary moment.

Aramesh prefers using amateurs in these ‘actions’, which feature a changing all-male cast drawn from Britain’s immigrant communities, who appear dressed in their everyday street wear; additionally, no weapons or other instruments of violence or torture are included in the re-enactments. Lacking such specific references, the ‘actions’ distill episodes of violence and conflict into studied tableau, each a particular configuration of poses, gestures and expressions. Events unfold as compositions and experience is recounted through physical and spatial relationships between individual figures or discreet groups. And while each ‘action’ bears a long subtitle – often the news caption that accompanied the source photograph – this neutral, factual description reveals little, and leaves one unable to fully locate Aramesh’s image in a specific time and place.

These forms of re-staging and re-framing – referred to as ‘actions’ by the artist – are integral to Aramesh’s work and the source material is often drawn from conflict zones worldwide; the very same zones that often crop up in our daily glut of print and televisual media.

As viewers we are bombarded with these images until they lose their sense of context and meaning. How, then, do we reinvest these images with meaning and thereafter a degree of critical purchase? It is at precisely this point that Aramesh’s images come into their own. In the restaging of the original  image, with the help of volunteers, the artist transposes a group of Palestinian prisoners into the environment of Cliveden House, a one-time stately home in England and now a luxury hotel. Aramesh reinvests this image, in sum, with an uncanny immediacy. What was once familiar, if indeed over-exposed in our media-saturated eyes, becomes unfamiliar and thereafter unsettling.

There is also another critical element at work here. In Aramesh’s transposition of these scenes and their restaging in other environments, he often leaves out the source of threat and original violence that existed in the source photographs, be it in the form of prison guards or soldiers; all are largely ‘in absentia’ in the final photographs. Whereas in the source images, the victim and victimizer, prisoner and prison guard, the living and the dead, all appear to be replaying history’s lamentable refrain of the victor and the vanquished, in Aramesh’s finished images such binaries are absent and so too are the certainties we associate with them.

Inspired by an exhibition of religious sculpture from seventeenth-century Spain entitled The Sacred Made Real that Aramesh saw at London’s National Gallery, his sculptures seek to (and accomplish) the reverse, imbuing documentary images of men forced to submit and suffer with the dignified aura of the sacred. Transfiguring experiences of humiliation into exquisite embodiments of heroic self-sacrifice, they are modest monuments to the human capacity to endure.

As viewers of this work, we potentially step into the realm of being a perpetrator in this symmetry of violence and fear. What place, if any, do we have here as we approach these abject figures: are we potentially victims ourselves, potentially subject to the precariousness of what Giorgio Agamben refers to as ‘bare life’, a life beyond recourse to law and justice? Or are we victimizers in waiting, fearful that for all our empathy there is a fine line, in times of conflict and the suspension of law, between being subjected to violence and administering it?

Source: Artforum International.
Text: Murtaza Vali, http://www.ibraaz.org/essays/28 and Anthony Downey, http://www.ibraaz.org/interviews/5.
All images belongs to the respective artist and management.

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Deana Lawson, Ways That Sexuality, Violence, Family, and Social Status May Be Written Upon the Body

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Deana Lawson, Shirley, 2006, Hotel Oloffson Storage Room, Port-au-Prince, Haiti, 2013 and Thai, 2009

Deana Lawson’s photographs are inspired by the materiality and expression of black culture globally. Her work negotiates a knowledge of selfhood through a profoundly corporeal dimension. “My work negotiates a knowledge of selfhood through a profoundly corporeal dimension; the photographs speaking to the ways that sexuality, violence, family, and social status may be written, sometimes literally, upon the body.”  Lawson utilizes a wide range of photographic languages, including staged imagery, appropriated pictures given to her by subjects, and images she discovers in public media.

“What you see in her work is the photographer as a cultural anthropologist but also as cultural vivisectionist and forensic curator. Her practice subtly contests the suppression of Black visual epistemologies – as much through absence as presence, withheld information as much cultural saturation bombing. Drawing the spectators eye to how people command space within the frame, how they proclaim ownership of selfhood before the camera is a recurring motif. Her work seems always about the desire to represent social intimacies that defy stereotype and pathology while subtly acknowledging the vitality of lives abandoned by the dominant social order.” – Greg Tate.

Deana Lawson’s work has been exhibited at the Museum of Modern Art, Rhona Hoffman Gallery, PS1, and Studio Museum in Harlem. Her photographs have been published in The New Yorker and Time Magazine, and Lawson was a feature
presenter for the 2013 National Geographic Magazine’s Photography Seminar in Washington, D.C. Recently Lawson
was awarded a Guggenheim Fellowship, expanding her locations of work to include Jamaica, Haiti, and West Africa. Deana Lawson is currently a Lecturer in Photography at Princeton University. Deana Lawson holds BFA and MFA in Photography from Pennsylvania State University at University Park and RISD respectively.

As a recipient of numerous residencies including a 2007 Visual Studies Workshop residency, a 2008 Light Work residency, and a 2009 Lower Manhattan Cultural Council residency, Lawson’s work has been featured in such exhibitions as New Photography 2011 at the Museum of Modern Art (2011), Prolonged Fragments at the Elizabeth Foundation (2011), Greater New York at PS1 (2010), the Studio Museum in Harlem (2005 & 2010), 50 Photographers Photograph the Future at Higher Pictures (2010), all in NYC; the Silver Eye Center for Photography in Pittsburgh, Milk Contemporary in Copenhagen, Denmark, and the Kit Museum in Dusseldorf, Germany; as well as in Converging Margins curated by Leah Oates at CPW (2008). Lawson is announced as a participant in The Whitney Musuem of American Art Biennial (2017).

Her work has been recognized and supported through many fellowships including the 2006 NYFA Artist Fellowship in Photography, a 2009 Aaron Siskind Fellowship, and the 2010 John Gutmann Photography Fellowship. Her images have been featured in such publications as Contact Sheet (issues 12 & 154) published by Light Work, Time Out New York, the Collector’s Guide to New Art Photography Vol. 2 published by the Humble Art Foundation, the 2010 Greater New York exhibition catalog published by PS1 as well as in issue #98 of CPW’s publication PQ.

Text: The Center for Photography at Woodstock http://www.cpw.org/artist/deana-lawson/ and Artslant, https://www.artslant.com/global/artists/show/29469-deana-lawson.
All images belongs to the respective artist and management.

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James Richards, Requests and Antisongs

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James Richards, Rosebud 2013, James Richards and Leslie Thornton, Crossing, Kestnergesellschaft, Hannover, 2017 and Requests and Antisongs, Book, Sternberg Press, 2016

James Richards talks about his processes of collaging together digital fragments to create immersive audiovisual installations. “I was really into making an exhibition space where there would be nothing to look at”. Combining fragments of film, music, vocals, erotica and medical documentary, James Richards creates site-specific audiovisual installations and morphing exhibitions, which immerse the visitor in a kaleidoscopic and cinematic sensorial experience. Keeping a diaristic digital scrapbook, Richards draws from this to create his collages and assemblages, inspired by Dada. Already having won the Jarman award for film and video in 2012, and the Ars Viva Prize for young artists two years later, Richards was nominated for the Turner Prize in 2014. He spoke to Studio International during the installation of his exhibition Requests and Antisongs, at the ICA, London. Here’s an excerpt of the conversation:

Anna McNay: Can we start by talking about your work here at the ICA? It’s travelled here from Bergen, but you’re changing and adding to it somewhat.

James Richards: The exhibition here at the ICA is the second in a series of three shows. The first, Crumb Mahogany, was staged at the Bergen Kunsthall, Norway. Here at the ICA, the show is titled Requests and Antisongs and, in December, the final show in the series, Crossing, will be presented at the Kestnergesellschaft in Hanover. The idea was to spend 2016 working on these three shows that would be linked by certain works and overlaps of content, but also altered and changed at each stage, allowing the conventional touring exhibition to be something much more open, and allowing for process and evolution. In parallel, there is a publication to accompany the shows with text and images.

The shows are connected in terms of funding, but otherwise they’re very different. Some works appear over and over again, while others are developed on site, in reaction to the very specific conditions of the exhibition spaces themselves. With exhibitions, it’s not just about the work, it’s about responding to the building. Just simple things, like the fact that the two areas here at the ICA are separated by a cafe and stairs, and that they’re architecturally very different rooms, immediately suggests a very different arrangement of works.

AMc: What role does collaging play in your work as a whole? Do you see yourself as following in, or being particularly influenced by, a specific tradition, genre or movement? I’m thinking perhaps of Dadaism, because of the way you layer elements together and pull them apart.

JR: Yes, for me, a certain strand of sculpture has been very important: the assemblage of work starting in Dada and running through the work of Robert Rauschenberg and Jasper Johns and then into contemporary work by Isa Genzken and Rachel Harrison. I love this sense of bringing together very disparate materials – images, objects and more conventional artists’ mediums, such as paint, plaster and wood – and making work that plays with the associations and forms, but also somehow allows the parts to stay very much their own, to be separate and just themselves. I like to mix fragments of quite recognisable film footage from cinema and television with much more obscure material from science and documentary, and then I fold in scraps of video that I shoot myself, where I’ve been using the camera in a diaristic way.

I think I see my work as very much collage in its origin, rather than cinema or theatre: gathering things that interest you or stimulate you in some way and keeping a record of what’s around you. It’s very much a daily thing, so not really researching or hiring camera crews, much more just about acquiring what’s accessible and taking fragments of it and keeping it all on file.

AMc: Like a digital scrapbook?  JR: In a sense, yes. But even though it’s digital, as a way of working, it’s much more like having a desk and a folder of newspaper clippings. It’s very much about playing with fragments. The work uses images and the play of associations that become possible when they are repurposed, but it’s also about more abstract things such as image quality, texture and colour, and the way that those properties can be composed. You can often see the edges of the clips. You can feel them as being from very different places from one another. It isn’t seamless. They’re somewhat slick, but it’s very much about rupture and cutting between things.

The publication works with collage and found photography. It was conceived as an extension of the show itself and it works with the same kind of logic. I edited it in collaboration with Mason Leaver-Yap, a writer and editor I work closely with.

It’s also called Requests and Antisongs. I’ve been working on gathering a lot of photography and paper and documentation of existing work and then cutting up and processing and rescanning it all and drawing directly on to it. I worked with this material by hand and then also on Photoshop, and then edited the whole thing into a visual sequence. I can’t really call it a story, but it’s like a sequence that has a sense of build-up and release and tension and certain themes appearing and coming away and reappearing, which is very much the way I work with video and sound, but I tried to do this with print and with a book format.

Text: Anna McNay, http://www.studiointernational.com/james-richards-interview.
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Talia Chetrit, I Wanted to Expose the Vulnerability in the Private Moments Between Takes

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Talia Chetrit, Heat, 2015, Parents/Trees, 2014 and Jeans, 2016

Talia Chetrit’s work focuses on the human body—often her own—as a starting point to examine how images are constructed to support different agendas and interpretations of reality. After beginning her practice with an exploration of the manipulative nature of photography, Chetrit is increasingly interested in the relationship the camera has with the subject matter it documents.

“I’m Selecting”, Talia Chetrit’s second exhibition at Sies and Hoke, comprises two discrete bodies of work. One consists of 13 images shot on the streets of New York and Paris. The other, made using a mirror, is a suite of four photographs which depict the artist in her studio, nude from the waist down. Tightly cropped and grainy, semi-anonymized images of businessmen crossing the street and groups of people buying museum tickets typify the impersonal. While, contrastingly, the artist stares back at her viewer in bottomless, startling self-portraits.

The seeming incongruity between these two series is bridged by the amount of control exercised over both. Chetrit’s focus has long been aimed at the ways in which images are constructed and the manner in which they function in society: their contrivances, their agendas, and their fictions. Often the body serves as a site for this exploration of photography’s tenets, and in I’m Selecting, Chetrit uses the bodies of others as well as her own. These images are a reminder of the degree of self-scrutiny we impose on ourselves when we know our pictures are being taken, and the feeling of panic inspired by being photographed without realizing it.

“After reviewing images I had taken of my parents 20 years ago as a teenager, I returned home again to photograph them. As I was shooting, I discovered a dynamic between them that was unknown to me. The presence of the camera and the resulting power shift created an artificial atmosphere that revealed an uneasy interaction between them and a window into their relationship. Curious to find a way to capture this dynamic I began, unbeknownst to them, to videotape our numerous photo sessions over the following year. I wanted to expose the vulnerability in the private moments I had witnessed between takes — moments that the photographs had failed to represent. Parents is a sequence of clips which attempts to capture this staged reality.” Talia Chetrit, 2015

Talia Chetrit was born in Washington, DC in 1982 and lives in New York. Her recent solo exhibitions include Model, Kaufmann Repetto, Milan (2014); Leslie Fritz, New York (2013); Bodies in Trouble, Sies + Höke, Düsseldorf (2012); Ringer, Michael Benevento, Los Angeles (2011); Marking, Kaufmann Repetto, Milan (2011), Renwick, New York (2011). Recent group shows include, amongst others: MORNING AND EVENING ASYLUM, Tanya Leighton, Berlin & Off Vendome, Düsseldorf (2014); The Black Moon, Palais de Tokyo, Paris (2013); A Disagreeable Object, Sculpture Center, New York (2012); Figure and Form in Contemporary Photography, Los Angeles County Museum of Art, Los Angeles (2012); Second Nature, deCordova Museum, Lincoln, MA (2012); The Extension, Vilma Gold, London (2011); and The Reach of Realism, Museum of Contemporary Art, Miami (2009).

Text: Patrick Armstrong, http://www.contemporaryartdaily.com/2015/06/talia-chetrit-at-sies-hoke/ and The Aimia AGO Photography Prize https://www.aimiaagophotographyprize.com/artists/talia-chetrit.
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Christodoulos Panayiotou, In the Light of the Day the Fireflies Are Like Any Other Insect

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Christodoulos Panayiotou, In the Light of the Day the Fireflies Are Like Any Other Insect, 2013

Christodoulos Panayiotou’s wide-ranging research focuses on the identification and uncovering of hidden narratives in the visual records of history and time. In 2013 The Center for Contemporary Art Kitakyushu Project Gallery presented the exhibition In the Light of the Day the Fireflies Are Like Any Other Insect by Christodoulos Panayiotou.

Dear Akiko,

I hope that you are sailing safely in the Venetian canals. As for myself, I have just come back from the tailor’s. He is a very elegant gentleman and he said he was very happy to see me. He mentioned that this is only the second time he’s had a foreigner in his shop and added that the first one was an American soldier, a long time ago. Considering his age and the geographic proximity to Nagasaki, I didn’t dare to ask when this was. The fitting will be this Saturday. We can go there together before we look for the second jacket.

I have already asked my mother to send by courier what were once her bags, and now my shoes. Also, I have a meeting at the printer’s for the photos, which you can find attached. I took them last autumn on a day-trip to Ostia with my friend Patrizio. I will talk to Nobuo about the rest.

Please translate the following sentence back to Japanese as the title of the show: “In the light of the day the fireflies are like any other insect”. It is a haiku maltreated by memory and translation. Please don’t look for the authentic source; simply translate it from the English as it is. I read it somewhere when I was a student and it still fascinates me deeply. It is somehow the elusive subtext of what brings the works in our exhibition together.

It is very windy tonight. I will stay home and watch a few more Candy Candy episodes. Since I’ve arrived in Japan I found the whole series -dubbed in Greek- online. In the episode I watched last, Anthony said to Candy with an innocent smile: “From today, your birthday will be the day I met you”. She looked at him passionately. I still feel sick from listening to this, but I somehow forgive him. He will be dying soon and I can’t stand knowing it while they don’t. I remember watching his death as a child. The horse he was riding got caught in a fox trap. I refused to go to school for several days.

I will wait for your return to Kitakyushu so that we can visit the other side of the mountain. Anthony will be surely dead by then and Candy will have met Terry. I would like to see the Wisterias before they blossom.

Yours,
Christodoulos

Christodoulos Panayiotou stayed at The Center for Contemporary Art Kitakyushu as Professor of Research Program from March 1st to March 30th, 2013. Solo exhibitions of his work have been held at Point Centre for Contemporary Art, Nicosia, Cyprus; Moderna Museet, Stockholm, Sweden; Casino Luxembourg, Luxembourg; CCA Kitakyushu, Japan; Centre d’Art Contemporain de Brétigny, France; Museum of Contemporary Art, St. Louis, USA; Museum of Contemporary Art, Leipzig, Germany; Kunsthalle Zürich, Switzerland and Cubitt, London, UK (among others).

He has also participated in a number of group exhibitions, including Museion, Bolzano, Italy; Berlin Biennale 8, Berlin, Germany; Migros Museum, Zürich, Switzerland; dOCUMENTA (13), Kassel, Germany; CCA Wattis Institute for Contemporary Arts, San Francisco, USA; Joan Miro Foundation, Barcelona, Spain; Witte de With, Rotterdam, The Netherlands; Bonniers Konsthall, Stockholm, Sweden; Philadelphia Museum of Art, Philadelphia, USA; Ashkal Alwan Center for Contemporary Arts, Beirut, Lebanon; Artist Space, New York, USA, MoCA Miami, Miami, USA.

Text: The Center for Contemporary Art Kitakyushu, http://cca-kitakyushu.org/gallery/panayiotou.
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Carola Dertnig, Performance Art and Documentation

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Carola Dertnig, Sans titres, 2009 – 2015

Carola Dertnig is an Artist who is interested in upturning and overwriting aspects of performance art history through strategies of feminist historical revisionism, including imaginative reconceptualization and performative interventions with existing documentation.

Carola Dertnig’s drawings, video works and installations are concerned with the performative content of language—text, images, gestures—and document these as a process within which roles arise and are articulated. Ways of seeing shaped by feminism as well as the explicit interest in politicising gender are among the central aspects of her work. Parallel to her artistic activity, Carola Dertnig has curated numerous exhibitions on performance art and initiated the feminist network a room of one’s own.

Dertnig lives and works currently in Vienna. Since 2006 she is a Professor for Performative Art at the University of Fine Arts in Vienna. She was a participant in the 1997 Whitney Museum Independent Study Program in New York.and has been teaching as a Guestprofessor at Cal ARTS in Los Angeles. Dertnig’s work has appeared in several exhibitions atP.S.1 Contemporary Art Center, Artists Space, New York, Museum of Modern Art New York and the Secession and the MUMOK in Vienna. 2006 Dertnig published the Let’s twist again If You Can’t Think It, Dance it. Performance in Vienna from 1960 until today (coedited with Stefanie Seibold). 2009 / 2011 Dertnig was part of the Research project “Performing Knowledge in the Arts”. In 2014 the Publication, “Performing the Sentence. Views on Research and Teaching in Performance Art”, coedited with Felicitas Thun, was published.

Source: The Academy of Art, Oslo.
Text: Press Release caroladertnig.at.
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Artist: Yngve Holen

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Yngve Holen, Extended Operations, 2013, Sensitive to Detergent, Tired, 2011 and Hater Headlight, 2015

Emerging from the 3D-printed rubble of Berlin’s “post-Internet” art scene, the Norwegian artist Yngve Holen is a cold empiricist and a slapstick comedian. With sculptural test-subjects ranging from minor appliances (tea kettles and washing machines) to high-industrial behemoths (commercial airliners and CT scanners), his works map the anatomical features of a new human-machine eco-system.

René Descartes (1596–1650) had a problem with animals. Or, rather, he had an animal problem. In the Meditations, the “father of modern philosophy” used skepticism to arrive at a radical theory of mind-body dualism. Bodies were machines. Minds were souls. But since the theological doctrines of the time stated that humans were the only animal that could have a soul, it was imperative for Descartes to prove that animals did not have minds either. The French philosopher thus responded by cutting animals open in private and writing about it in public. He penned a number of letters and texts that described animals as deceivingly complicated machines. What appeared to us as signs of their consciousness – their human-like qualities, or their screams under the knife of live dissection – were in fact spring-loaded responses to external stimuli. In the 21st century context, Descartes’s “animals are robots” writings have become the most unpopular of his theories. Perhaps it is because society as a whole has grown to have more empathy towards animals. Or perhaps it is because we know more about machines. Cutting something open to check for its soul seems like lunatic behavior now. At the very least, those of us in this century would use an ultrasound machine first.

In 2011, the artist Yngve Holen (1982–) ran over a chicken with a Toyota RAV4 and 3D-printed its remains. Unlike Descartes’s test subjects, Holen’s chicken was already dead, plucked, and de-clawed. Yet, when he crushed it open, a soul appeared:

Initially, I wanted to scan road kill. But it was difficult to find, and you can’t laser-scan fur. So I got the idea that I’d go to the supermarket and buy a chicken, so I could run it over and scan it. The meat we see in stores is almost a type of design object. For example, a chicken at a supermarket is so far from being a chicken. It’s had its feathers taken out. It’s cut into thighs and wings and drumsticks with lasers at some factory. It undergoes all these sculptural changes in order to transform from chicken to “poultry.” It’s a scary industry. If you don’t buy bio, chicken is cheap as hell. For an artist, it’s cheaper than buying clay. Then, when you drive over it and crush those bones – when you turn it into road kill – it’s suddenly this individual thing again. You give the chicken a soul by running it over. And then you extract that soul by scanning it.

With the artist-publication ETOPS, Holen formed an editorial extension to his sculptural practice. Comprised of long-form interviews with specialists from a variety of occupations, the magazine performs verbal dissection on the routines of otherwise opaque industries. It proffers details that simultaneously augment and drain the fear surrounding professions that operate in the intersections of body and machine. Aptly, the first ETOPS investigated the experience of air travel. In addition to an interview with a commercial pilot, the publication featured camera phone pictures of cruising-altitude sunsets and rows filled with cramped legs.

ETOPS is regulation system in aviation that says how many minutes you can fly a twin-engine aircraft without being in a certain radius of an airport. So a plane will be certified for, say, 120 minutes. Or now some are certified for 720 minutes, so you can basically fly wherever you want. But there’s this pilot joke that ETOPS stands for “Engines Turn, or Passengers Swim.” It’s funny. Metaphorically, it’s a question about how long we can stretch an idea before we crash it. How long are you allowed to spin off certain ideas before it doesn’t fly? The materials can only go for a certain amount of time. After that, the idea can go further, but the materials then won’t allow for it. We tend to think that these thresholds don’t exist, because they keep getting pushed further and further. Like, how far can the body swim before it drowns? We want to know that limit.

With ETOPS, Holen turns his line of inquiry away from the insides of machines and towards the invisible limits of how far the body can be stretched into something foreign from itself. For the second edition of ETOPS, designed by Per Törnberg, Holen and his editorial partner Matthew Evans travelled to Los Angeles and Monte Carlo to interview members of the pornography and plastic surgery industries. The resulting collection of anonymous interviews provides a look into two fields of practice that blur the distinctions between the natural and the artificial. By discussing the minutia of these occupations, ETOPS provides a textured account of everyday life in a futuristic present. During a dinner conversation, a pornstar gives advice on what to eat before sex scenes. In another interview, a plastic surgeon discusses how the placement of scars has been effected by trend cycles; The aesthetic has changed through the years. What is good-looking now may not have been 10 years ago.

For his solo exhibition “World of Hope” (2015) at Galerie Neu in Berlin, Holen released the second edition of ETOPS alongside a series of works make from the faces of CT scanners, which the artist dressed in custom-fitted fishnet fabric. Unlike the dissected water vessels of Parasaggital Brain, the sculptures allude to the possibility of seeing inside without incision. They present a technology designed to see through skin that is encased inside a fabric designed to see through clothing. Mounted on the wall as a type of relief, the works masquerade as paintings, winking at the Renaissance ideal that a picture should be a “window” into another world. They allude to the limits of the two-dimensional – the blurry and flattened organs that appear in radiology. Their shape suggests a type of industrially-designed orifice, although it is unsure whether it is designed for entrance or exit.

Source: Kunstkritikk.
Text: Thom Bettridge, 032c.
All images belongs to the respective artist and management.

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Artist: Hans Christian Lotz

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Hans Christian Lotz, Untitled, 2016, Die Ölmühle aus Bickelsberg im Freilichtmuseum Vogtsbauernhof Gutach, 2015 and Untitled, 2015

In one famous scene in Jacques Tati’s 1958 film Mon Oncle, Tati’s character Monsieur Hulot tries to open the kitchen cabinet in his brother-in-law’s hyper modern suburban home. He pulls repeatedly on the cabinet’s handle, but cannot open it. He accidentally tricks some switch and the doors fly open without warning, comically spilling their contents onto the floor. All throughout the house the doors are automatic; the garage door operates with a mind of its own, the doors to the veranda slide open and closed randomly, and Tati even manages to break the gate to the house as he attempts to use it like the “manual” doors of his apartment in the city.

In the main room of Hans-Christian Lotz’s untitled exhibition at David Lewis Gallery, three sets of glass automatic doors, the kinds characteristic of convenience stores or supermarkets, are mounted to the walls, opening and closing as you walk around the room. The doors, in parts smashed and with their operating mechanisms visible to the eye, at first appear like debris removed from the aftermath of a vicious riot in some European suburb—a much more extreme reaction to the superfluous upper-middle-class posturing that was the subject of Mon Oncle’s satire. But upon closer inspection, the mechanical objects betray that they too are in on the joke. Titled with absurdly long untranslated names of German water-powered mills like “Die Ölmühle aus Bickelsberg im Freilichtmuseum Vogtsbauernhof Gutach” (2014), the pieces are acutely aware of the anxieties of Monsieur Hulot’s trip to suburbia—except, of course, in the past 60 years the automatic door has shifted from a middle-brow extravagance to an immanent, and banal, symbol of commerce. Furthermore, Lotz’s version of Hulot’s trip from the city is not straight to suburbia, but also adds a stop in the bucolic German countryside.

Underscoring this, one set of doors has a folksy flute embedded in its mechanism, while another has a cast facsimile of the flute. These objects, their copies, and the titles of the sculptures (names of mills) all refer to a history of industrial production set between two poles of city and country, and harken back to the pastoral ideals of the German Romantics, where technological advance stood in profane contrast to the ageless magnificence of the countryside. In Lotz’s hands, the sliding automatic doors augur a philosophical collapse of property enabled by technology; emblems of the city, country, and suburb collide into a vague and threatening territory guided purely by economics, existing everywhere and nowhere. His Germanic references fit the works’ intellectual prescriptions.
Walking around the space, your movements triggering the sensors that open and close the pieces, is a disconcerting experience with a lingering air of menace that Tati would have appreciated. It doesn’t feel quite like a gallery, and as the movement of the doors traces your path through the space, you can’t help but be aware of the fact that the work is staring back at you. Of course, for the moment, there is an important difference between a surveillance camera and an electric eye—only one keeps a record.

Source: Artforum.
Text: Alexander Shulan, The Brooklyn Rail.
All images belongs to the respective artist and management.

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Artist: Carl Mannov, Low Man on the Totem Pole

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Carl Mannov ,Motorcycles and flames 7, 2015 and i’m_too_sad_to_tell_you.fla, 2015

Carl Mannov is a trolley. C-A-R-L-M-A-N-N-O-V. The letters are sprayed in black. Wooden floor. Metal frame. Sturdy wheels. It would be disappointed if merely left with the task of wheeling paintings around. This trolley has other talents. This trolley is able to carry that weight. This trolley makes it possible to remain curious. Whatever object found or made, whatever needing to go somewhere or elsewhere, or whenever missing a seat to sit down for a cigarette and a sense of overview of the studio. The objects going on top, it appears, are always centred. You can tell because the one R and the two Ns are about to get scratched out. It makes the letters appear more or less the same. But there still is no doubt: this trolley is Carl Mannov.

Carl Mannov is a tool. Carl Mannov is a desk with a wheelie chair. Carl Mannov is a graph on a whiteboard. Carl Mannov is a doodle drawing on a post-it note (now crumpled and tossed into the paper basket). An absent-minded rendering of the objects that surround that multi-coloured cube on the office desk but that you don’t have to draw to remember: the coffee cup, the phone, the computer screen, the keycard holder. A lazy line is capturing the icon of incoming mail, a thumbs up, a mobile phone with a smile on its screen. A lazy start to the day starts with water cooler conversations. “Small talk comes from small bones”, if you can trust Ezra Pound. Carl Mannov makes paintings of chitchat.

Carl Mannov is a plinth that is made without the necessary skills, tools and materials at hand. A mosaic of decisions, hesitations and transitions. A crooked line bending around a crooked corner. Carl Mannov is the box that never really fits the floor, whether concrete, tiles, wood or a linoleum cover that should have long since been removed. Carl Mannov tried by painting it grey. Carl Mannov can not change the architecture he is part of. Carl Mannov is the low man on the totem pole.

Carl Mannov (born 1990, Copenhagen) is an MA student of the Oslo National Academy of the Arts. Former exhibitions include “Conflicting Evidence” at 1857, Oslo, “No buddy but our shelves” at Oslo Prosjektrom, Oslo, and “Rambuk” at kazachenko’s apartment, Oslo.

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Sculpture: Zuzanna Czebatu

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Zuzanna Czebatu, Happy-Go-Lucky-No I – III, 2016 and Within Meadows And Rolling Hills, 2016

Zuzanna Czebatul (born in 1986, Miedzyszecz) lives and works in New York. She graduated from the Städelschule, Frankfurt/Main in 2013. She is currently working towards her MFA at Hunter College, New York, as Fulbright Fellow. She is also a recipient of the 2015 SOMA Scholarship, Mexico City. Czebatul works as a sculptor, producing her own materials, and creating works that merge the differentiation between commercial product and artistic production. Her work is influenced by the aesthetics of ancient sculptures, modern forms of display and presentation, as well as the club culture of the 1990s.

“I grew up with rave culture and DJ a little bit today. Clubbing is a density of so much, the epitome of desire, break-out, expression, positioning. The way music leads the crowd in a certain direction, the side effects of reaching borders, the club itself is a place with it’s own set-up of rules: all this is like a micro map of what we’re looking for and it’s diversity. Techno is symptomatic for this, an endless loop suggesting the possibility of salvation kicks for every weekend.”

Working between media and place, Zuzanna Czebatul extends cognitive possibilities and relational aesthetics through the sculptural architectures of her installations. Reconfiguring spatial representations, Czebatul maps environments that read as site-specific studies from an aerial perspective.

“I’ve been always interested in the relationships between recipient and object, their context and the mechanisms of their display. There are hierarchies and power structures but in the end the viewer generates the value which makes all participating elements arbitrary. At the moment I am working on a six meter long plush sculpture in form of an broken obelisk, shattered on the floor. Quite the opposite of concrete and steel— a giant symbol of power, making space for something new in it’s collapse, availing the positive aspects of destruction and ability to see ‘chance’ even in subjective moments of personal failure.”

Czebatul has had solo exhibitions at Gillmeier Rech, Berlin; Opelvillen Rüsselsheim; and 1822-Forum, Frankfurt/Main. Her work has been presented in group exhibitions at Center, Berlin; 1m3, Lausanne; Heidelberger Kunstverein; and Villa Romana, Florence.

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Charles Harlan, Sculpture

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Charles Harlan, Stack, 2015, Roll Gates, 2012 and Counter, 2013

Drawing inspiration from Land Art of the 1970s, Harlan avails himself of the most common materials at hand – including such hardware store staples as ladders, shipping palettes, and one-ton metal pipe – in his large industrial works. Huge in scale, Minimalist in form, and shown both indoors and out, Harlan’s art has often been referred to as Duchampian in its reliance upon readymade components, its deceptive simplicity, and it spatial humor. His stacking and layering of recognizable, utilitarian materials renders surprisingly potent forms that invite unexpected associations.

Charles Harlan sculpture and work invites contemplation of the ways in which we adapt to and absorb the toughness of the urban landscape. Pristine, immutable walls are made from the same sheet metal fencing that encloses myriad outdoor parking lots and construction sites, and hosts graffiti and flurries of advertisements throughout the cityscape. But whereas the world around us is wild and feral, Harlan’s work is carefully ordered, throwing into higher contrast the realms of tumult inside.

Harlan was raised in Smyrna, Georgia, and his work exhibits a vernacular, domestic flair, as if the suburban housing tracts featured in Dan Graham’s Homes for America (1966) were taken apart and repurposed as elegant, redneck Minimalism. With Shingles (2011), for example, Carl Andre’s floor-based metal works meet their working-class counterpart, as copper plates are exchanged for patterns of overlapping asphalt roofing tiles; Siding (2011), meanwhile, replaces Donald Judd’s shiny metal cubes with the work’s namesake – and very plebeian – exterior vinyl wallcovering found on many a tract house; and by simply lifting a marble countertop off the bathroom sink and onto the wall, Counter (2012) proves that even the slightest of gestures, such as a change of orientation and context, can render foreign something familiar – the everyday as convincing art object. Similarly, with Pipe, it’s as if one of Nancy Holt’s Sun Tunnels (1976) was transported from the desert to this small, white cube gallery on the Lower East Side.

Equally industrial as Holt’s work, though perhaps more refined-looking with its clean metal surface and, when struck, resonant timbre, Harlan’s invasive culvert more closely pressures the thin distinction between rote object and institutionally legitimated artwork. Even if they’re in the middle of nowhere, Holt’s tunnels are art because the artist presents them as such; Pipe is equally authored and institutionalised. That it’s a pipe is precisely the point. While it’s a beautiful object, it illustrates how arbitrary ‘art’ really is. The term may designate anything, from a painting to a pickle in a jar. The latter, displayed in the gallery’s back office, is sold by Harlan’s mother in her hardware store; it could be an artwork too, if he willed it.

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Arab Contemporary Art: Artist Collective GCC

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GCC, Exhibition View, Royal Mirage, 2014, Chartered Cruise,  Rolls Royce Silver Phantom, sound, ephemeral/performance, 2013, and Royal Mirage III, 2014

The artist collective GCC has been making arab contemporary art that is both inspired by and addresses the contemporary culture of the Arab Gulf region. Consisting of a “delegation” of nine artists, the GCC makes reference to the English abbreviation of the Gulf Cooperation Council, an economic and political consortium of Arabian Gulf nations. Founded in the VIP lounge of Art Dubai in 2013, the GCC makes use of ministerial language and celebratory rituals associated with the Gulf. The collective consists of Nanu Al-Hamad, Khalid al Gharaballi, Abdullah Al-Mutairi, Fatima Al Qadiri, Monira Al Qadiri, Aziz Al Qatami, Barrak Alzaid, Amal Khalaf.

For their inaugural series of exhibitions, the collective focused on the notion of achievement, focusing on the rituals that mark accomplishment as well as the physical objects that embody them. They have created a series of Congratulants based on trophies exchanged in the Gulf as well as videos examining ribbon-cutting ceremonies and installations that reference the spectacular cities that have been recently constructed in the region. The GCC’s visual language is not one of irony or hyperbole, but rather a way of framing culture that reveals the ambiguity and nuance of how people live today.By utilizing new mediums like HD and 4K video, in addition to appropriating traditional forms like news radio and miniature model building, the GCC span a range of artistic practices. They are rooted in the legacy of identity politics while engaging with new ways of relating images and objects. With members trained in architecture, design, music, and of course art, the collective embraces an interdisciplinary way of working that produces arab contemporary art that are both coherent and concise in their concept and execution. They make use of visuals that are largely known to the late-capitalist consumer—advertising and brand management that is employed by global business and nations alike.

Upon entering Achievements in Swiss Summit, London’s first GCC exhibition at Project Native Informant, it becomes immediately apparent that the luxurious setting is apt – the Rolls Royce hovering by the entrance on the opening night is not a mode of transportation for an ostentatious Frieze-goer but a prop that plays an integral part of the show’s concept. Achievements in Swiss Summit acts as a formal celebration of the artistic union of the GCC collective, an auspicious event that reinforces its first meeting in Morschach, Switzerland and announces through speakers in controlled, mellow tones its intentions as a High Level Strategic Dialogue.

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Dance: Xavier Le Roy, Nudity Has Been Around From Prehistoric Times

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Xavier Le Roy and Eszter Salamon, Gisxelle, 2001

For Le Roy, nakedness is not a shock tactic but a quest for the sculptural and the sublime. “Nudity has been around from prehistoric times,” says John Kaldor. From 35,000-year-old figurines of Venus to the pursuit of male bodily perfection in Greek and Roman marble statues, Temporary Title is following a long artistic tradition. “Everybody is the same but is different,” says Le Roy, “The skin is great at showing that.”

For two decades, Le Roy has been tearing contemporary dance away from its conventional home in the theatre and placing it firmly into the art museum (appearing everywhere from London’s Tate Modern to the Museum of Modern Art in New York). His work is an “exhibition”, a moving landscape if you will, a space where visitors can stroll in and out as they see fit, spending 10 minutes or six hours consuming the art.

Xavier Le Roy holds a doctorate in molecular biology from the University of Montpellier, France, and has worked as a dancer and choreographer since 1991. He has performed with diverse companies and choreographers and produces his work since 1994.

His most famous composition to date, Self Unfinished (1988), sees Le Roy use an elasticated black jumper and trousers to divulge, and then cover up, parts of his body, before peeling off his clothes altogether. In the process he becomes barely human. He is a robot, a raw plucked chicken carcass, a series of shapes and curves, his anatomy a ball of clay to mould.

When he performs Self Unfinished around the world, he is still struck by the “density of concentration” between himself and viewers, so thick it’s “like you can almost touch it”, he murmurs, rubbing his fingers together. Le Roy’s art is in his audience’s hands too (hence the open rehearsals and feedback sessions). He recalls one onlooker who was asked a question in a practice run of Temporary Title. Faced with the nakedness, he answered honestly, later telling the artist he could no longer “dress up” his answer.

But if being nude is being vulnerable, so, ironically, is putting back on clothes. Temporary Title’s performers work in shifts, dressing and undressing in front of the watchful eyes of the crowd. In the process they become “coloured in”, observes Christopher Quyen. Clothes act as identity: a conscious, carefully chosen image.

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Wolfgang Tillmans

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Wolfgang Tillmans, Young Man, Jeddah, A, 2012, Nite Queen, 2013 and Young Man, Jeddah, B, 2012

The German artist Wolfgang Tillmans is the recipient of the 2015 Hasselblad Foundation International Award in Photography. On December 1, 2015 an exhibition of Tillmans’ work opened at the Hasselblad Center, Sweden. On the same day, the Hasselblad Foundation hosted a symposium with the award winner, and a new book by Tillmans was released.

Wolfgang Tilmans was born in Remscheid, Germany in 1968, and is a worldrenowned artist who has redefined the popular understanding of photography as a gallery-based medium. He studied at Bournemouth and Poole College of Art and Design in Bournemouth, Great Britain from 1990 to 1992 and mostly lived and worked in London for much of the 1990s until the mid 2000s. He was officially recognized in the year 2000, when he won the prestigious Turner Prize in London, and it is a testament to the groundbreaking nature of his work that to this date he remains the only artist working primarily with photography to have been awarded this accolade. His work is in the collections of museums all over the world, including key institutions in The United States, The United Kingdom, France and Germany. He has exhibited widely and constantly since the late 1990s and has recently had large-scale exhibitions at Moderna Museet, Stockholm, Kunsthalle Zurich, K21, Dusseldorf, Museo de Arte de Lima, Peru, and Museo de Artes Visuales, Santiago, Chile. In 2014 installations by Wolfgang Tillmans were shown as part of the 8th Berlin Biennale, Manifesta 10 and in collection displays at the Fondation Beyeler in Riehen and the Fondation Louis Vuitton in Paris. Recently Wolfgang Tillmans was also acclaimed for his highly original contribution to the Venice Architectural Biennale; a stunning two-channel video installation of his own photographic investigation of urban landscape in the age of globalization, which is presently displayed at The Metropolitan Museum of Art in New York. Tillmans currently lives and works in Berlin and London.

Tillmans’ work is characterized by an extremely diverse and restless attitude to his subjects. His work ranges in focus and approach from street photography and urban portraiture (including important considerations of subcultures, queer politics and the AIDS crisis) to travel, landscape, still life, pictures of the sky and pure abstraction. Moreover, as well as producing iconic images, Tillmans is doubly significant in the breadth of his interests and approaches for the way in which he successfully demolishes the borders between apparently contradictory practices. In recent years, he has produced substantial and significant bodies of purely abstract photographic work, experimenting both with chemical and technical means, while maintaining a curiosity for the continued potential of more documentary images. For his most recent body of work Neue Welt (New World) Tillmans traveled throughout the world exploring it in a deviation from his beaten path.

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Jamian Juliano-Villani, Penny’s Change, 2015

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Jamian Juliano-Villani, Penny’s Change, 2015,

What makes a painter paint? In her Bedford-Stuyvesant studio, artist Jamian Juliano-Villani uses a digital projector to create surreal paintings and discusses the graphic source material that inspires her. Juliano-Villani’s Brooklyn studio is crowded with a wildly varied collection of books ranging from 70s-era fashion, to commercial illustration, to Scientific American-style photography, to obscure European comic art. This vast image bank—which the artist began collecting in high school—generates the building blocks for her mashup creative process. “When I’m working I’ll have thirty images in a month or two months that I’ll keep on coming back to, and I’ll try and make those work with what I’m doing, but they’ll never look like they’re supposed to be together,” says Juliano-Villani. “That’s when the painting can change from an image-based narrative to something else.”

Working quickly and intuitively with the projector, Juliano-Villani toggles through a series of potential images on her laptop as a way to discover solutions for content and composition. Long attracted to cartoons, the artist borrows from illustration as a way to deflate painting’s historical pretensions and to speak in a more direct language; and yet, despite her use of vernacular imagery, what her works ultimately communicate might only be personally understood. “Painting is the thing that validates me and the thing that makes me feel good. I care about it, and they care about me. That’s why I put the things that I collect and really, really love in my paintings,” says Juliano-Villani. “They’re helping me figure out the things that I can’t communicate to myself yet.”

Her trippy acrylic paintings combine cartoonish imagery from far-flung sources, some of them actual cartoons from artists like Chuck Jones. She calls her use of other artists’ work “simultaneous exploitation and homage.”
Juliano-Villani explained her thinking in a Facebook comment: “It’s important to realize that all visual culture is fair game for artistic content, ‘appropriation’ isn’t a ‘kind’ of work, it’s almost all art. When making a painting or a print or a sculpture, it’s nearly impossible to make something without thinking of something else. A good reminder that when dealing with images 1) once an image is used, it isn’t dead. it can be recontextualized, redistributed, reimagined. 2) It should have several lives and exist in different scenarios.”

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Artist: Isabelle Cornaro, Art Historian Specialised

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Isabelle Cornaro, Paysage avec poussin et témoins oculaires (version II), 2009 and The Whole World is Watching, 2012

The work of Isabelle Cornaro evinces an interest in the way our perspectives are historically and culturally determined. Due to her training as an art historian specialised in 16th- and 17th-century Western art, her visual language is strongly associated with the forms and compositions of the past, ranging from Baroque and Classicism to Modernist abstraction. In her installations, casts and films, Cornaro plays with the possible meanings of everyday implements and artistic objects by placing them in a new context. Oriental rugs, Chinese porcelain, inherited jewellery; miniature landscapes, tautological objects and 16mm film.

Every now and then a single art work becomes associated with an artist in one’s mind and sticks there, obstinately refusing to cede its advantage no matter how sincerely one appreciates that artist’s entire output. Until recently, this has been the case, for me, with Isabelle Cornaro’s installation Paysage avec Poussin et témoins oculaires (version 1) (Landscape with Poussin and Eyewitnesses [version 1], 2008–9), which I first discovered in her 2008 exhibition at La Ferme du Buisson art centre in the Paris suburbs. Loosely based on a painting by Nicolas Poussin, this ‘landscape’ comprises a set of plywood pedestals of varying dimensions and tightly rolled, hung and unfurled oriental carpets, arranged according to rules of perspective and favouring a single point of view. Wandering into the three-dimensional interpretation of its two-dimensional art-historical ancestor, I discovered that the pedestals are topped with large cloisonné-patterned urns, smaller decorative items Cornaro calls ‘tautological objects’ because their forms mimic their functions (such as a duck egg-cup in the shape of a duck), as well as devices for measuring space and for aiding vision. In keeping with the perspectival organization, the size of these objects diminishes depending on their placement in the foreground, middle-distance or background. Cornaro’s accumulation of junk into the language of decoration, in a material that renders it sumptuous, suggests her faith in the innate, extraordinary power of things to endure and withstand the vagaries of how we look and see.

Cornaro uses scanning, photography and plaster casting as her methods of production. Through meticulous arrangements, she investigates the properties of objects and the historicity they can point to or steer away from. Homonyms (II) (2012), for example, are coloured plaster casts taken from soft materials such as laces, quilts and carpets. The misplaced use of colour and materiality of their new form alters their original identity and disrupts how these transformed objects are perceived. In the film, Money filmed from the side and a three-quarter view (2010), Cornraro portrays actual coins and Euro notes being transformed into abstract forms through the cinematic use of light and colour. The preoccupation with spatiality and light in the film brings currency’s aesthetic into the composition, stripping the importance of its monetary value. Cornaro creates differing landscapes in her work, welcoming new reflections on the ideology of object and space.

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Kate Cooper, Hypercapitalism and the Digital Body

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Kate Cooper, Rigged 2015. Digital prints, looped HD video with sound, 6:22 min

Kate Cooper’s exhibition at the KW Institute for Contemporary Art in Berlin looks at the agency of the computer generated female within the glossy aesthetics of consumer capitalism.

The work of British artist Kate Cooper inspires immediate physical and aesthetic attraction. A hybrid of consumer associations, ranging from the glossy iconography of the TV commercial and the sterility of video game graphics to the luminosity of the department store poster and the smell of freshly opened cosmetics, create a subconscious lure. Her use of CGI technology in her artistic practice surpasses a simple study of digital textures to occupy a full-fleshed, hyperreal space, usually reserved to corporate giants in advertising or entertainment.
“In the past I’ve made works where I’ve shot things with real life models, followed by a heavy amount of post-production and CGI, but this time all images are entirely constructed. I’m interested in what that entails, the labor involved and the position of those images and what they mean in terms of representation.”

Through her choice of medium and installation, Cooper employs what she calls ‘the language of hypercapitalism.’ She presents her work as billboard-size prints on light boxes similar to those found in the beauty section of any department store. Rather than simply mocking or subverting, her usage of this polished aesthetic appears more as an occupation or redirection of capitalist mannerisms. “It’s very interesting just getting your hands dirty in finding your own agency within this glossy language, to be able to produce it yourself. When working with this technology, I always feel there’s a kind of hacking element to it.”

Cooper’s work expresses an ultimate devotion to and faith in the digitally constructed body. There is a subtle but crucial shift in the discussion on agency and labor within a digital space – surpassing representation, these bodies are now only representative of themselves.

The fetishization of the CG model’s body alludes to the power of the post-representational female subject; the model has her own body with full potential action rather than being merely a representation of a body. She is a she, not an it. “For me, images are no longer representational in themselves,” Cooper adds, “they perform another function, and I’m interested in exploring the possibilities of what that agency could be, what that could produce. It’s very exciting.” By creating models (rather than images) Cooper insists that agency is central and becomes the politicized premise of the work itself.

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Norwegian Painting: Christian Tony Norum

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Christian Tony Norum, Installation view, Untitled, 2015 and Colours of All Time, 2015

A beautiful bird, a drum, the stars and the ancestors, a river, the sea, the wind and the sun. I am blinded by being a human being, searching wondering about everything and nothing. I am a universal human being that live and breath for art, poetry, performance. My main focus is painting but with all this intensity and shadow, I even have to use my self as a medium.

The problems I’m dealing with or try to solve, is how a specific painting or situation have any value or effect at all in this world. I cant change the world or solve any big problems but only believing that small organs like a catalyst can present some kind of nerve that show a little hope of healing in all this killing. Ambitious initiative, which addresses issues of storage and research in addition to exhibitions, museums-represents a substantial attempt to cement this reputation.
Possibilities available for the fundamental artists to negate, stripping away until nothing remains, or to accumulate, to embrace additively until one has reached the limit of fullness. The subversive, at the times contrarian loving and caustic, chaotic and prec—has pursued both paths at once both tendencies arc visible in the presents of artistic practice.

Working with painting, performance and sculpture I need to examine strategies and issues in post structural and modernist theories by using dialogue and communication with my contemporaries and earlier artist.
I use the art-history as a innocence open source to use this old knowledge as a catalyst for new deeper meanings and generate it into a self-reflecting understanding of how I preside the world.
Its not always a issue, its to amuse your self in this reality of ours.
The issues that already exist, or you are put into this world and by using experimental natural methods to meet this experiences with closed eyes while staring at the sun and you know what it is for what it is and that is the color orange.

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