Posts Tagged ‘gender

01
Jul
17

Review: ‘Christian Thompson: Ritual Intimacy’ at Monash University Museum of Art (MUMA), Melbourne

Exhibition dates: 27th April – 8th July 2017

This project has been supported by the Victorian Government through Creative Victoria

 

PLEASE NOTE: I am still recovering from my hand operation which is going to take longer than expected. All of the text has been constructed using a dictation programme and corrected using only my right hand – a tedious process. I have to keep my mental faculties together, otherwise this hand will drive me to distraction… Marcus

 

Christian Thompson. 'Black gum 1-3' 2007

 

Christian Thompson
Black gum 1-3
2007
From the series Australian graffiti
C-type prints
Collection of the National Gallery of Australia, Canberra
Photo: Andrew Curtis

 

Christian Thompson. 'Black gum 1' 2007

 

Christian Thompson
Black gum 1
2007
From the series Australian graffiti
C-type print
Collection of the National Gallery of Australia, Canberra

 

Christian Thompson. 'Black gum 2' 2007

 

Christian Thompson
Black gum 2
C-type print
2007
From the series Australian graffiti
Collection of the National Gallery of Australia, Canberra

 

 

“While I’m interested in portraiture – I don’t consider my work as portraiture because that suggests that I’m trying to portray myself, my own visage, my own image. I employ images, icons, materials, metaphors to capture and idea and moment in time. There are many different things at play; taking a picture of myself is really the last thing that’s on my mind.”

.
Christian Thompson in conversation with Hetti Perkins, catalogue extract

 

“I’m interested in simple aesthetic gestures that can say something … something quite profound about the world that we live in. I tend to build images how I create a sculpture. I borrow from the world around me.”

On being away from home: “You’re able to remove yourself from the local discourse, and romanticise home. When you’re displaced you tend to gravitate towards certain memories … But this is who I am. It would be weird not to express that somehow. I combine memories of my past with my lived experience and an idea of where I’d like to be … it’s all montaged into one.”

.
Christian Thompson

 

“But Thompson makes things up. His ‘We bury our own’ does not let us see the early daguerreotype but improvises a series of fugues on its spiritual essence. This is the crucial step that Thompson has taken: if you repeat the spectacle you cannot escape the past. But if you, a spiritual descendant, transmogrify yourself in keeping with the aura of the image’s subject, during the prolonged period of encounter and immersion, you can ‘repatriate’ that forebear. Or so he desires.”

“Through these conjurings of the language his people spoke before colonisation set out to strip them of their culture as well as their land, Christian Thompson performs private ceremonies – to reach beyond visual statements of personal presence and reawaken the knowledge of his forebears, and allow us, his listeners and viewers, into their living story.”

.
Marina Warner. “Magical Aesthetics,” extracts from the catalogue essay

 

 

Still singing, still Dreaming,
still loving… not dying.

This is a strong survey exhibition of the work of contemporary Australian Indigenous artist and Bidjara man exploring the world, Christian Thompson. As with any survey exhibition, it can only give us a glimpse into the long standing development of the artist’s work, inviting the viewer to then research more fully the themes, conceptual acts and bodies (of work) that have led the artist to this point in his artistic development. Having said that the exhibition, together with its insightful catalogue essays and additional images that do not appear in the exhibition, allow the viewer to be challenged intellectually, aesthetically and most importantly … spiritually. And to be somewhat conflicted by the art as well, it has to be said.

Thompson’s “multidisciplinary practice explores notions of cultural hybridity, along with identity and history, creating works that transcend cultural boundaries.” His self-reflexive and self-referential bodies of work, often with the artist using his body as an “armature for his characters, costumes and various props,” are intuitive and imaginative in how they relate Aboriginal and Australian/European history, taking past time into present time which influences future time. Time, memory, history, space, landscape are conflated into one point, enunciated through acts of ritual intimacy. These ritual intimacies, these performative acts, are enabled through an understanding of a regularised and constrained repetition of norms (in this case, the declarative power of colonialism), where the taking of a photograph of an Aboriginal person (for example), is “a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production…” (Judith Butler, Bodies That Matter. New York: Routledge, 1993, p. 95).

What is so heartening to see in this exhibition is a contemporary Indigenous artist not relying on re-animating colonial images of past injustices, but re-imagining these images to produce a spiritual connection to Country, to place, to people in the present moment. As Charlotte Day, Director, MUMA and Hetti Perkins, guest curator observe in the wall text at the beginning of the exhibition, “Rather than appropriating or restaging problematic ethnographic images of indigenous ancestors held in the Museum’s photographic collection, Thompson has chosen to spend significant periods of time with these images, absorbing their ‘aura’ and developing a personal artistic and deferential response that is decisively empowered.” As Marina Warner states in her excellent catalogue essay “Magical Aesthetics”, these ritual intimacies are a “magical re-animation and adopt time-honoured processes of making holy – of hallowing. Adornment is central to ritual and a prime way of glorifying and consecration.” What Thompson is doing is not quoting but translating the source-text into new material. As Mary Jacobus notes of the work of the painter Cy Twombly, “Quotation involves the repurposing of an existing text: translation requires a swerve from the source-text as it finds new directions and enters unknown terrain.” (Mary Jacobus. Reading Cy Twombly: Poetry in Paint.  Princeton & Oxford: Princeton University Press, 2016, p. 7).

This auto-ethnographic exploration and adornment leads to a deterritorialisation and reterritorialisation of time in a heterotopic space, juxtaposing in a single real place several spaces, several sites of contestation – Thompson’s travels and research from around the world, the embodiment in his own culture and that of contemporary Australia, pop culture, fashion, music and language – where, as Hetti Perkins says, “the unknowable is a lovely thing” and where Thompson can affect and influence “the Zeitgeist through more subversive means.” These spaces of ritualised production overlaid with memory, imagination, desire, and nostalgia, these fragmented images, become a process and a performance in which Thompson seeks to ameliorate the objects aura through a process of ‘spiritual repatriation’. Thompson’s performativity is where the ritual of production and meaning is never fully predetermined at any stage of production and reception.

Here, in terms of ‘aura’ and ‘spirit’, I am interested in the word “repatriation”. Repatriation means to send (someone) back to their own country – from the verb repatriare, from re- ‘back’ + Latin patria ‘native land’. It has an etymological link to the word “patriot” – from late Latin patriota ‘fellow countryman’, from Greek patriōtēs, from patrios ‘of one’s fathers’, from patris ‘fatherland’ – and all the imperial connotations that are associated with the word. So, to send someone back (against their own will? by force?) or to be patriotic, as belonging to or coming from, the fatherland. A land that is father, farther away. Therefore, it is with regard to a centralised, monolithic body and its materialities (for the body is usually centrally placed in Thompson’s work) in Thompson’s instinctive works, that relations of discourse and power will always produce hierarchies and overlappings which are going to be contested. As Judith Butler notes,

“That each of those categories [body and materiality] have a history and a historicity, that each of them is constituted through the boundary lines that distinguish them and, hence, by what they exclude, that relations of discourse and power produce hierarchies and overlappings among them and challenge those boundaries, implies that these are both persistent and contested regions.” (Judith Butler. Bodies That Matter. New York: Routledge, 1993, pp. 66-67)

.
Thus performativity is the power of discourse, the politicisation of abjection, and the ritual of being.

This is where I become conflicted by much of this work. Intellectually and conceptually I fully understand the instinctive, intuitive elements behind the work (crystals, flowers, maps, butterflies, dreams) but aesthetically I feel little ‘aura’ emanating from the photographs. Thompson’s “peripatetic life and your bowerbird, magpie-like fascination” (p. 107) lead to all sorts of influences emerging in the work – orange from The Netherlands, Morris dancers from England, Jewish heritage, Aboriginal and Australian heritage, fashion, pop culture, music, language – all evidenced through “acts of concealment in his self-portraits.” (p. 75). Now there’s the rub!

In Thompson’s ritual intimacies the intimacy is performed only once, for the camera. It is not didactic, but it is interior and hidden, leaving much to the feelings of the viewer, looking. The re-presentation of that intimacy is performed by the viewer every time they look at the art. I think of the work of one of my favourite performance artists, Claude Cahun, where the artist inhabits her personas, adorning her androgynous face with costume after costume to become something that she wants to become – a buddha, a double, a harpy, a lunatic or a doll with equal ease. Cahun is always and emphatically herself, undermining a certain authority… and she produces indelible images that sear the mind.

I don’t get that from Thompson. I don’t know who he really is. Does it matter? Yes it does. In supposedly his most autobiographic work (according to Hetti Perkins), the video Heat (2010, below) the work emerges out of Thompson’s memories of growing up in the desert surrounding Barcaldine in central west Queensland where “heat captures the sensation that he associates with being on his country: the dry wind blowing through his hair.” Perhaps for him or someone from the desert country like Hetti Perkins (as she states in the catalogue), but not for me. I feel no ‘heat’ from these three beautiful woman standing in a contextless background with a wind machine blowing their hair. The only ‘heat’ I felt was perhaps the metaphoric heat of colonisation, violence and abuse thrust on a vulnerable culture.

Talking of vulnerable cultures, in the work Polari (2014, below) Thompson invokes the history of languages in an intimate ritual “as he seeks to reanimate and repossess vanishing knowledge. Polari is a private language … a kind of code used by sailors, circus and fairground folk, and in gay circles. … Thompson’s Polari series warns us that the artist has a language of his own, which we can overhear but not fully understand: something is withheld, in contrast to the imposed and implacable exposure which the subjects of scientific collections were made to suffer in the past.” (Warner, p. 74) But why is he using Polari specifically, a language that is strongly associated with the libertine gay culture of the 1950s-70s? Does he have a right to use this word and its linguistic heritage because he is gay? It is never stated, again another thing left hidden, concealed and unresolved.

Although no culture can ever fully own its language (language is a construct after all) … if Thompson is not gay, then I would take exception to his invoking the Polari language, just as an Indigenous artist would take exception to me using Bidjara language in an art work of my own. I remember coming out in London in 1975 and speaking Polari myself when it was still being used in pubs and clubs such as the A + B club in Soho. It was not being used as a language of resistance, far from it, but as a language of desire. It was a language used to inculcate that desire. As a video on YouTube observes of speaking Polari, “you didn’t think, oh God I’m so oppressed I can never speak about myself, you just did it, you just slipped into it without thinking.” It was your own language, like a comfortable pair of slippers. Does Thompson understand how using that word to title a body of work could be as offensive to some people as he finds the denaturing of his own culture? For me this is where the work really becomes problematic, when an artist does not enunciate these connections, where things, like sexuality, remain hidden. Similarly, with historical photographs of Indigenous people taken for ethnographic study, Thompson fails to acknowledge the work of academics such as Jane Lydon and her important books Eye Contact: Photographing Indigenous Australians (2005) and Photography, Humanitarianism, Empire (2016) where she unpacks the historical baggage of the images and notes that the photographs were not solely a tool of colonial exploitation. Lydon articulates an understanding in Eye Contact that the residents of Coranderrk, an Aboriginal settlement near Healsville, Melbourne, “had a sophisticated understanding of how they were portrayed, and they became adept at manipulating their representations.” Again, there is more than meets the eye, more than just ‘spiritual repatriation’ of aura.

For me, the magic of this exhibition arrives when Thompson lets go all obfuscation, let’s go all actions that make something obscure, unclear, or unintelligible. Where his ritual intimacies become grounded in language, earth and spirit. This happens in the video works, Desert slippers (2006, below), Refuge (2014, below), Gamu Mambu (Blood Song) (2011) and Dhagunyilangu (Brother) (2011, below). In these videos, the Other’s gaze disintegrates and we are left with poignant, heart felt words and actions that engage history, emotion, family and Country.

The video Desert slippers “features a Bidjara ritual in which a father and son transfer sweat. The desert slipper is a native cactus that symbolises the transferal of the spirit back to earth as the plant grows.” It is simple, eloquent, powerful, present. The other videos feature two baroque singers from Europe and Thompson singing in his native tongue Bidjara (Bidyara, Pitjara), a language that Wikipedia states “is an extinct Australian Aboriginal language. In 1980 it was spoken by twenty elders in Queensland, between Tambo and Augathella, Warrego and Langlo rivers.” Spelt out in black and white. Extinct. To hear Thompson sing a berceuse (French, from bercer ‘to rock’), or lullaby in his native language, a language taught to him by his father, is the most emotional of experiences. The work “combines evocative chanting and electronic elements to invoke the cultural experiences and narratives of his Bidjara culture,” and “is premised on the notion that if one word of Bidjara is spoken, or sung in this case, it remains a living language.” Amen to that.

This is the real hallowing, not the dress ups or the concealments. It is in these videos that the raw material of his and his cultures experience is transmuted into living, breathing stories, in an alchemical transmutation, a magical re-animation of past time into present and future time. My transfiguration into a more spiritual state was complete when listening in quiet contemplation. For I was given, if only for a very brief moment, access to the pain of our first peoples and a vision of hope for their future healing.

Still singing, still Dreaming,
still loving… and certainly not dying.

Dr Marcus Bunyan for Art Blart

Word count: 2,053

.
Many thankx to MUMA for allowing me to publish the photographs and videos in the posting. Please click on the photographs for a larger version of the image.

 

 

“At the heart of my practice is a concern with aura: what it is, how it can be photographed and how it can be repatriated.”

.
Christian Thompson

 

 

'Christian Thompson: Ritual intimacy', installation view

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017
Photo: Andrew Curtis

 

Christian Thompson. 'Untitled #6' 2010

 

Christian Thompson
Untitled #6
2010
From the series King Billy
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring stills from the video Berceuse (2017)

 

 

Christian Thompson
Berceuse (extract installation view)
2017
Three-channel digital colour video, sound
5.47 minutes
Sound design: Duane Morrison

 

 

Christian Thompson
Berceuse
2017
Three-channel digital colour video, sound
5.47 minutes
Sound design: Duane Morrison

 

 

In this newly commissioned work, Thompson sings a berceuse – a cradle song or lullaby – that combines evocative chanting and electronic elements to invoke the cultural experiences and narratives of his Bidjara culture. Intended as a gesture of re-imagining his traditional Bidjara language, which is been categorised as extinct, the work is premised on the notion that if one word of Bidjara is spoken, or sung in this case, it remains a living language.

Thompson makes subtle reference to his maternal Sephardic Jewish roots by ruminating in this work on the lullaby Nani Nani:

 

Lullaby, lullaby
The boy wants a lullaby,
The mother’s son,
Who although small will grow.

Oh, oh my lady open,
Open the door,
I come home tired,
From ploughing the fields.

Oh, I won’t open them,
You don’t come home tired,
You’ve just come back,
From seeing your new lover.

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring the series Museum of Others (2016)

 

Installation view of 'Museum of Others (Othering the Ethnologist, Augustus Pitt Rivers)' 2016

 

Installation view of Museum of Others (Othering the Ethnologist, Augustus Pitt Rivers) 2016

 

Christian Thompson. 'Museum of Others (Othering the Anthropologist, Walter Baldwin Spencer)' 2016

 

Christian Thompson
Museum of Others (Othering the Anthropologist, Walter Baldwin Spencer)
2016
From the series Museum of Others
C-type print

 

Installation view of 'Museum of Others (Othering the Explorer, James Cook)' 2016

 

Installation view of Museum of Others (Othering the Explorer, James Cook) 2016

 

Christian Thompson. 'Othering the Explorer, James Cook' 2016

 

Christian Thompson
Museum of Others (Othering the Explorer, James Cook)
2016
From the series Museum of Others
C-type print

 

Christian Thompson. 'Equilibrium' 2016

 

Christian Thompson
Equilibrium
2016
From the series Museum of Others
C-type print

 

 

Museum of others is Thompson’s most recent photographic series and continues to reflect on his time at the University of Oxford. It features several ‘dead white males’ from the pantheon of British and Australian culture. The explorer, the ethnologist and the anthropologist all had roles in the process of colonisation in Australia but the art critic is particular to Thompson; Ruskin was the first Slade Professor of Fine Art at University of Oxford, just as Thompson was one of its first Australian Aboriginal students. Thompson explains his motivation for the series:

“Historically, it was the western gaze that was projected onto the ethnic other and I thought I’ll create a ‘museum of others’ and I’ll be the one othering, so to speak. ‘Equilibrium’ is based around the idea that the vessel is the equaliser. The vessel is the cradle of all civilisations. We all have that in common.”

Wall text from the exhibition

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring photographs from the series We bury our own 2010 (C-type prints)
Photo: Andrew Curtis

 

 

We bury our own is a body of work that was developed in response to the historic collection of photography, featuring Aboriginal people from the late nineteenth century, at the Pitt Rivers Museum in Oxford. Thompson noted in 2012 that these early images “have permeated my work over the last year. They have remained at the forefront of every artistic experiment and they have pushed me into new territory, they have travelled with me… I was drawn to elements of opulence, ritual, homage, fragility, melancholy, strength and even a sense of play operating in the photographs…”

Each of Thompson’s lyrical photographic images from We bury our own and Pagan sun feature himself partially disguised with props and costumes. The works are virtually monochromatic with elements highlighted in full colour, and his eyes, or face, are partially concealed or painted. The use of votive objects is explained in his equally lyrical 2012 statement: “I lamented the passing of the flowers at the meadow, I lit candles and offered blood to the ancestral beings, looked into the black sparkling sea, donned the Oxford garb, visited the water by fire light and bowed at the knees of the old father ghost gum.”

Text from the Turner Galleries website

 

Christian Thompson. 'Energy Matter' 2010

 

Christian Thompson
Energy Matter
2010
From the series We bury our own
C-type print

 

Christian Thompson. 'Lamenting the flowers' 2010

 

Christian Thompson
Lamenting the flowers
2010
From the series We bury our own
C-type print

 

Christian Thompson. 'Forgiveness of Land' 2010

 

Christian Thompson
Forgiveness of Land
2010
From the series We bury our own
C-type print

 

Christian Thompson. 'Down Under World' 2010

 

Christian Thompson
Down Under World
2010
From the series We bury our own
C-type print

 

 

“I conceived the We Bury Our Own series in 2010 after curator Christopher Morton invited me to develop a body of work that would be inspired by and in dialogue with the Australian photographic collection at the Pitt Rivers Museum…

The archival images have permeated my work over the last year. They have remained at the forefront of every artistic experiment and pushed me into new territory; they have travelled with me to residencies at the Fonderie Darling in Montreal and Greene Street Studio, New York. I was drawn to elements of opulence, ritual, homage, fragility, melancholy, strength and even a sense of play operating in the photographs. The simplicity of a monochrome and sepia palette, the frayed delicate edges and the cracks on the surface like a dry desert floor that reminded me of the salt plains of my own traditional lands.

I wanted to generate an aura around this series, a meditative space that was focused on freeing oneself of hurt, employing crystals and other votive objects that emit frequencies that can heal, ward off negative energies, psychic attack, geopathic stress and electro magnetic fields, and, importantly, transmit ideas.

I lamented the passing of the flowers at the meadow, I lit candles and offered blood to the ancestral beings, looked into the black sparkling sea, donned the Oxford garb, visited the water by fire light and bowed at the knees of the old father ghost gum. I asked the photographs in the Pitt Rivers Museum to be catalysts and waited patiently to see what ideas and images would surface in the work, I think with surprising results. Perhaps this is what art is able to do, perform a ‘spiritual repatriation’ rather than a physical one, fragment the historical narrative and traverse time and place to establish a new realm in the cosmos, set something free, allow it to embody the past and be intrinsically connected to the present?

I heard a story many years ago from some old men, they told me about a ceremony where young warriors would make incisions through the flesh exposing the joints, they would insert gems between the bones to emulate the creator spirits, often enduring infection and agonizing pain or resulting in death. The story has stuck with me for many years, one that suggests immense pain fused with intoxicating beauty. The idea of aspiring to embody the creators, to transgress the physical body by offering to our gods our spiritual heart, freeing ourselves of suffering by inducing a kind of excruciating decadent torture. This was something that played on my mind during the production of this series of photos and video work. The deliverance of the spirit back to land – the notion that art could be the vehicle for such a passage, the aspiration to occupy a space that belongs to something higher than one’s physical self.”

Christian Thompson

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring Ship of dreams, Ancient bloom, Death’s second self, and Gods and kings from the series Imperial relic 2015 (C-type prints) and a still from the video dead tongue 2015
Photo: Andrew Curtis

 

 

In Dead tongue Thompson continues to interrogate the implications of England’s empirical quest on the former colonies of the British Empire through the threat to or loss of Indigenous languages. In works such as this, Thompson actively challenges the perception that Aboriginal culture has become reduced to a captured trophy of Empire.

Wall text from the exhibition

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring Ship of dreams, Ancient bloom, Death’s second self, and Gods and kings from the series Imperial relic 2015 (C-type prints)
Photo: Andrew Curtis

 

 

In … Imperial relic, he continues to use himself as the ‘armature for his characters, costumes and various props’. Drawing on his background in sculpture, he has created ‘wearable sculptures’ including a trumpet shaped shirt collar, an eruption of white flowers from a union jack hoodie, and an armature of maps. In each his face is partially or fully obscured again. “I’m interested in ideas of submission and domination,” he says. “So the trumpet headpiece is beautiful, but it also potentially muffles or silences the voice. The same thing with maps: they are purporting different kinds of historical narrative, depending who is telling the story. One is about the history of Indigenous people, one is about the history of white colonisers and then one is about the idea of charting the land and of discovery. I’m wearing it as an armature over my own body: that’s part of my own history but also of Australian history.”

Text from the Turner Galleries website

 

Christian Thompson. 'Ancient bloom' 2015

 

Christian Thompson
Ancient bloom
2015
From the series Imperial relic
C-type print on fuji pearl metallic paper
100 x 100 cm
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

Christian Thompson. 'Ship of dreams' 2015

 

Christian Thompson
Ship of dreams
2015
From the series Imperial relic
C-type print on fuji pearl metallic paper
100 x 100 cm
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

 

The series title Imperial relic, summarises the fundamental philosophy underpinning the colonial occupation of Australia. Like the nearby series We bury our own, it is closely connected to Thompson’s studies in the collections of the Pitt Rivers Museum and shares with the Australian graffiti series Thomson’s physical presence is standing in for the Australian landscape.

The work Ancient bloom alludes to the phonograph horn out which might be heard the voice of Fanny Cochran Smith, who’s wax cylinder recordings of songs are the only historical audio recordings of any of the Tasmanian Aboriginal languages. Is also represents a Victorian-era shirt collar – a motif that has appeared in Thompson’s work since his Emotional striptease series of 2003 – but here is exaggerated into a soft-sculptural form that both projects and stifles the voice.

In Death’s second self the artist’s face is uncovered but distorted by make up and digital postproduction effects.The title quotes William Shakespeare’s Sonnet 73:

As after sunset fadeth in the west, 
Which by and by black night doth take away,
Death’s second self, that seals up all in rest.

In God and Kings Thompson is cloaked with a map of Aboriginal language groups like a coat of armour. In the Ship of dreams he reprises the motif of Australian flora obscuring his face but here his hoodie is stitched together from several flags: the red ensign (flown by British registered ships), the RAAF flag and the Australian flag.

 

“I’m interested in ideas of submission and domination … So the trumpet headpiece is beautiful, but it also potentially muffles or silences the voice. The same thing with maps: they are purporting different kinds of historical narrative, depending who is telling the story. One is about the history of Indigenous people, one is about the history of white colonisers and then one is about the idea of charting the land and of discovery. I’m wearing it as an armature over my own body: that’s part of my own history but also of Australian history.”

.
Christian Thompson

 

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring Isabella kept her dignity, I’m not going anywhere without you, Dead as a door nail and Hannah’s diary from the series Lost together 2009 (C-type prints)
Photo: Andrew Curtis

 

 

On 13 February 2008 then Prime Minister Kevin Rudd made an official apology to Aboriginal Australians for the Stolen Generations – the children of Aboriginal and Torres Strait Islander descent who were removed from their families between 1910 and 1970 under the respective Federal and State government policies of assimilation. At the time, Thompson was preparing to leave Australia for further studies aboard and felt this historic gesture allowed him to proudly take his culture and history with him as he ventured into the world.

Thompson photographed the series Lost together in the Netherlands while studying at the DasArts Academy of Theatre and Dance at Amsterdam University. The theme of the orange throughout the series is a reference to the national colour of the Netherlands, while the tartan patterning refers to early clan societies in the United Kingdom. The combination of these different styles is based on counter-cultural aesthetics – particularly punk collage of 1970s London.

 

Christian Thompson. 'Hannah's Diary' 2009

 

Christian Thompson
Hannah’s Diary
2009
From the series Lost Together
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

 

MUMA | Monash University Museum of Art is proud to announce the first major survey exhibition of the work of Bidjara artist, Christian Thompson, one of Australia’s leading and most intriguing contemporary artists.

Thompson works across photography, video, sculpture, performance and sound, interweaving themes of identity, race and history with his lived experience. His work is held in the collections of major state and national art museums in Australia and internationally.

Thompson made history as one of the first two Aboriginal Australians to be accepted into the University of Oxford as a Charlie Perkins Scholar, where he completed his Doctorate of Philosophy (Fine Art) in 2016. Christian Thompson: Ritual Intimacy opens as the artist looks forward to the graduation ceremony in July, when he will be conferred his degree.

Featuring a major new commission created for this exhibition, Christian Thompson: Ritual Intimacy will survey Thompson’s diverse practice, spanning fifteen years, and will also be accompanied by the publication of the first monograph on the artist’s career and work, including essays by Brian Catling RA and Professor Dame Marina Warner DBE, CBE, FBA, FRSL.

The specially commissioned installation will be an ambitious multichannel composition, developing the sonic experimentation that is a signature of Thompson’s work. Incorporating Bidjara language, it will invite viewers into an immersive space of wall-to-wall imagery and sound:

“Bidjara is officially an endangered language but my work is motivated by the simple yet profound idea that if even one word of an endangered language is spoken it continues to be a living language,” Thompson says.

Christian Thompson: Ritual Intimacy explores the unique perspective and breadth of Thompson’s practice from the fashioning of identity through to his ongoing interest in Indigenous language as the expression of cultural survival. The new multichannel work will develop musical ideas Thompson has previously explored.

“It will be a much more ambitious iteration of a song in Bidjara. At one stage I’m singing on one screen and then other versions of me appear singing the melodies. I really see it as an opportunity to do something that’s more complex musically, more textured sonically – I also want it to be more intricate with my use of language,” the artist says.

Ritual Intimacy is curated by MUMA director Charlotte Day and guest curator Hetti Perkins. Day explains that the exhibition is part of MUMA’s Australian artist series, which affords the opportunity to look at each artist’s practice in depth. “Christian’s exhibition traces a particularly productive period of research and development, from early well-known works such as the Australian Graffiti series to more recent experiments with language in sound and song works,” Day says.

A long-time curatorial collaborator with Thompson, Perkins is the writer and presenter of art + soul, the ABC’s acclaimed television series about contemporary Aboriginal and Torres Strait Islander art. Thompson was accepted to Oxford University on an inaugural Charlie Perkins Scholarship, set up to honour Hetti Perkins’s famous father – a leader, activist and the first Aboriginal Australian to graduate from university. Perkins says the MUMA exhibition is well-earned recognition for Thompson’s work, which she featured in the second series of art + soul.

“Christian has spent periods of his adult life, as a practicing artist, away from home, but there is a common thread in his work, and it’s this connection to home or Country,” Perkins says. “In terms of the rituals or rites of the exhibition title, he is constantly reiterating that connection to home – through words, through performance, through his art, through ideas and writing,” she says.

Alongside performance and ritual, Thompson’s concept of “spiritual repatriation” is central to his work. Working with the Australian collection at famed ethnographic storehouse the Pitt Rivers Museum, Oxford, the artist was offered copies of colonial photographs of Aboriginal people but preferred not to work this way. Instead, he chose to spend significant periods of time with these ancestral images, absorbing their “aura” in order to then make his own artistic response that did not reproduce those original problematic images.

Dr Christian Thompson is a Bidjara contemporary artist whose work explores notions of identity, cultural hybridity, and history; often referring to the relationships between these concepts and the environment. Formally trained as a sculptor, Thompson’s multidisciplinary practice engages mediums such as photography, video, sculpture, performance, and sound. His work focuses on the exploration of identity, sexuality, gender, race, and memory. In his live performances and conceptual anti-portraits he inhabits a range of personas achieved through handcrafted sculptures and carefully orchestrated poses and backdrops.

Press release from MUMA

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring the series Polari (2014)

 

 

‘Polari’ is a form of cant or cryptic slang that evolved over several centuries from the various languages that converged in London’s theatres, circuses and fairgrounds, the merchant navy and criminal circles. It came to be associated with gay subculture, as many gay men worked in theatrical entertainment or joined ocean liners as waiters, stewards and entertainers at a time when homosexual activity was illegal. This slang rendered the speaker unintelligible to hostile outsiders, such as policeman, but fell out of use after the Sexual Offences Act (1967) effectively decriminalised homosexuality in the United Kingdom. Attracted to the theatricality and defiant nature of Polari (which he likens to the situation of Australian Indigenous languages under assimilationist policies), Thompson borrowed its name for the series which examines how subcultures express themselves.

 

Christian Thompson. 'Siren' 2014

 

Christian Thompson
Siren
2014
From the series Polari
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

Christian Thompson. 'Trinity II' 2014

 

Christian Thompson
Trinity II
2014
From the series Polari
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

Christian Thompson. 'Trinity III' 2014

 

Christian Thompson
Trinity III
2014
From the series Polari
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

Christian Thompson. 'Ariel' 2014

 

Christian Thompson
Ariel
2014
From the series Polari
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson. 'Ellipse' 2014

 

Christian Thompson
Ellipse
2014
From the series Polari
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

 

Polari was a form of slang used by gay men in Britain prior to the decriminalisation of homosexuality in 1967, used primarily as a coded way for them to discuss their experiences. It quickly fell out of use in the 70s, although several words entered mainstream English and are still used today. For more about Polari see Wikipedia.

 

 

Author and academic Paul Baker of Lancaster University discusses a form of gay slang known as Polari that was spoken in Britain. It was a secret type of language used mainly by gay men and some lesbians and members of the trans, drag and other communities in the United Kingdom in the 20th century until it largely died out by the early 1970s.

 

 

Christian Thompson
Refuge
2014
Video and sound
4 mins 18 secs

 

Refuge is a video work by contemporary Australian artist Christian Thompson. Thompson sings in the endangered Bidjara language of his heritage. A collaboration with James Young formerly of ‘Nico’ and recorded the original track in Oxford, United Kingdom.

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring stills from the video Heat (2010)

 

 

Christian Thompson
Heat (extract)
2010
Three-channel digital colour video, sound
5.52 minutes

 

 

Like the Australian graffiti photographs [see photographs below], Heat come out of Thompson’s memories of growing up in the desert surrounding Barcaldine in central west Queensland. Barcaldine is famous for its role in the foundation organised labor in Queensland and ultimately the formation of the Australian Labor Party. It also holds historical significance for Thompson’s family as it is where his great-great-grandfather, Charlie Thompson, surreptitiously bought a block of land before Aboriginal people could legally buy land, creating a safe haven for his family and other Aboriginal families at the time when Aboriginal people had few legal rights. For Thompson, heat captures the sensation that he associates with being on his country: the dry wind blowing through his hair. It features the three granddaughters of Aboriginal rights pioneer Charlie Perkins, who are the daughters of Thompson’s Long time collaborator Hetti Perkins.

 

'Christian Thompson: Ritual intimacy', installation view: Monash University Museum of Art, Melbourne 2017

 

Christian Thompson: Ritual intimacy, installation view: Monash University Museum of Art, Melbourne 2017 featuring photographs from the series Australian graffiti (2007)

 

Christian Thompson. 'Untitled (Blue Gum)' 2007

 

Christian Thompson
Untitled (blue gum)
2007
From the series Australian graffiti
C-type print
Image courtesy of the artist, Sarah Scout Presents, Melbourne, and Michael Reid, Sydney and Berlin

 

Christian Thompson. 'Untitled (banksia)' 2007

 

Christian Thompson
Untitled (banksia)
2007
From the series Australian graffiti
C-type print
Monash University Collection

 

 

Australian graffiti was the last work that Thompson made before leaving Australia for Europe. It connects with his memories of growing up in the outback and its desert flowers, which he perceives to be both fragile and immensely powerful. I adorning himself with garlands of these flowers and flamboyant garments of the 1980s and 1990s – the period in which he grew up – Thompson juxtaposes these elements against his own Bidjara masculinity. By wearing native flora he also stands in for the landscape, invoking an Indigenous understanding of the landscape as a corporeal, living ancestral being.

 

 

Christian Thompson
Desert slippers
2006
Single-channel digital colour video, sound
34 seconds

 

 

Desert slippers was made at the time the Northern Territory government commissioned research into allegations of the abuse of children in Aboriginal communities. When the ‘Little Children are Sacred’ report was tabled the following year, the federal government under John Howard staged the Northern Territory Emergency Response (NTER), which quickly became known as ‘the intervention’. This action was enacted without consultation with Indigenous people and ignored the substantive recommendations of the report to which it was allegedly responding.

Thompson made this video, involving his father, and the ceremonial aspects of their daily lives, during this period. Desert slippers features a Bidjara ritual in which a father and son transfer sweat. The desert slipper is a native cactus that symbolises the transferal of the spirit back to earth as the plant grows.

 

 

Christian Thompson
Dhagunyilangu (Brother) 
(extract installation view)
2011
Single-channel digital colour video, sound, subtitled
2.19 minutes

 

 

Christian Thompson
Dhagunyilangu (Brother)

2011
Single-channel digital colour video, sound, subtitled
2.19 minutes

 

 

Gamu Mambu (Blood Song) and Dhagunyilangu (Brother) were made in England and in the Netherlands respectively. While studying at the DasArts Academy of Theatre and Dance in Amsterdam, a centre for the study of early musical styles such as the baroque, Thompson realised that his own Bidjara language could be interpreted through the matrix of another cultural context and sphere. He undertook operatic training with this in mind, choosing in the end to work with specialist singers Sonja Gruys and Jeremy Vinogradov to realise the two works.

 

 

Monash University Museum of Art (MUMA)
Ground Floor, Building F,
Monash University Caulfield campus,
900 Dandenong Road,
Caulfield East, VIC 3145
T: 61 3 9905 4217

Opening hours:
Tuesday – Friday 10am – 5pm
Saturday 12 – 5pm

Monash University Museum of Art (MUMA) website

LIKE ART BLART ON FACEBOOK

Back to top

09
Jun
17

Exhibition: ‘Wolfgang Tillmans: 2017’ at Tate Modern, London

Exhibition dates: 15th February – 11th June 2017

 

Wolfgang Tillmans (German, born 1968) 'The State We're In, A' 2015

 

Wolfgang Tillmans (German, born 1968)
The State We’re In, A (Room 14)
2015
Ink-jet print
Dimensions variable
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'The Cock (Kiss)' 2002

 

Wolfgang Tillmans (German, born 1968)
The Cock (Kiss)
2002
Ink-jet print
Dimensions variable
© Wolfgang Tillmans

 

 

If one thing matters, everything matters
(A love letter to Wolfgang Tillmans)

I believe that Wolfgang Tillmans is the number one photo-media artist working today. I know it’s a big call, but that’s how I see it.

His whole body of work is akin to a working archive – of memories, places, contexts, identities, landscapes (both physical and imagined) and people. He experiments, engages, and imagines all different possibilities in and through art. As Adrian Searle observes, “Tillmans’ work is all a kind of evidence – a sifting through material to find meaning.” And that meaning varies depending on the point of view one comes from, or adopts, in relation to the art. The viewer is allowed to make their own mind up, to dis/assemble or deepen relationships between things as they would like, or require, or not as the case may be. Tillmans is not didactic, but guides the viewer on that journey through intersections and nodal points of existence. The nexus of life.

Much as I admire the writing of art critic John McDonald, I disagree with his assessment of the work of Wolfgang Tillmans at Tate Modern (see quotation below). Personally, I find that there are many memorable photographs in this exhibition … as valuable and as valid a way of seeing the world in a contemporary sense, as Eggleston’s photographs are in a historic visualisation. I can recall Tillmans’ images just an intimately as I can Eggleston’s. But they are of a different nature, and this is where McDonald’s analysis is like comparing apples and pears. Eggleston’s classical modernist photographs depend on the centrality of composition where his images are perfectly self-contained, whether he is photographing a woman in a blue dress sitting on a kerb or an all green bathroom. They are of their time. Times have changed, and how we view the world has changed.

For Tillmans no subject matter is trivial (If One Thing Matters, Everything Matters – the title of a 2003 exhibition at Tate Britain), and how he approaches the subject is totally different from Eggleston. As he says of his work, his images are “calls to attentiveness.” What does he mean by this? Influenced by the work of the philosopher Jiddu Krishnamurti whom I have also studied, a call to attentiveness is a way of being open and responsive to the world around you, to its infinite inflections, and to not walk around as if in a dream, letting the world pass you by. To be open and receptive to the energies and connections of the world spirit by seeing clearly.

Krishnamurti insightfully observed that we do not need to make images out of every word, out of every vision and desire. We must be attentive to the clarity of not making images – of desire, of prejudice, of flattery – and then we might become aware of the world that surrounds us, just for what it is and nothing more.1 Then there would be less need for the absenting of self into the technological ether or the day dreams of foreign lands or the desire for a better life. But being aware is not enough, we must be attentive of that awareness and not make images just because we can or must. This is a very contemporary way of looking at the world. As Krishnamurti says,

“Now with that same attention I’m going to see that when you flatter me, or insult me, there is no image, because I’m tremendously attentive … I listen because the mind wants to find out if it is creating an image out of every word, out of every contact. I’m tremendously awake, therefore I find in myself a person who is inattentive, asleep, dull, who makes images and gets hurt – not an intelligent man. Have you understood it at least verbally? Now apply it. Then you are sensitive to every occasion, it brings its own right action. And if anybody says something to you, you are tremendously attentive, not to any prejudices, but you are attentive to your conditioning. Therefore you have established a relationship with him, which is entirely different from his relationship with you. Because if he is prejudiced, you are not; if he is unaware, you are aware. Therefore you will never create an image about him. You see the difference?”2

.
Then you are sensitive to every occasion, it brings its own right action. You are attentive and tremendously awake.

This is the essence of Tillmans work. He is tremendously attentive to the images he is making (“a representation of an unprivileged gaze or view” as he puts it) and to the associations that are possible between images, that we make as human beings. He is open and receptive to his conditioning and offers that gift to us through his art, if we recognise it and accept it for what it is. If you really look and understand what the artist is doing, these images are music, poetry and beauty – are time, place, belonging, voyeurism, affection, sex. They are archaic and shapeless and fluid and joy and magic and love…

They are the air between everything.

Dr Marcus Bunyan

 

  1. Krishnamurti. Beginnings of Learning. London: Penguin, 1975, p. 131
  2. Ibid., pp. 130-131

.
Many thankx to the Tate Modern for allowing me to publish the art work in the posting. Please click on the photographs for a larger version of the image.

 

 

“To look at Eggleston alongside those he has inspire [Wolfgang Tillmans and Juergen Teller for example] is to see a surprisingly old-fashioned artist. No matter how instinctive his approach or how trivial his subjects, Eggleston believes in the centrality of composition. His images are perfectly self-contained. They don’t depend on a splashy, messy installation or a political stance. …

In the current survey of Tillmans’s work at Tate Modern photos of every description are plastered across the walls in the most anarchic manner, with hardly a memorable composition. Yet this shapeless stuff is no longer reviled by the critics – it’s the height of fashion.”

.
John McDonald “William Eggleston: Portraits”

 

“For a long time in Britain, there was a deep suspicion of my work. People saw me as a commercial artist trying to get into the art world, and the work was dismissed as shallow or somehow lightweight. There are still many misconceptions about what I do – that my images are random and everyday, when they are actually neither. They are, in fact, the opposite. They are calls to attentiveness.”

.
Wolfgang Tillmans

 

 

Installation view of room 4 (detail) from the exhibition 'Wolfgang Tillmans: 2017', which includes the latest iteration of the 'truth study centre' project

 

Installation view of room 4 (detail), which includes the latest iteration of the truth study centre project, with
Image © Tate Modern showing Wolfgang Tillmans: 2017 at Tate Modern 15 February – 11 June

 

 

The Tate show includes a room full of his “truth study centres”, which comprise often contradictory newspaper cuttings as well as photographs and pamphlets that aim to show how news is manipulated according to the political loyalties of those who produce it. As activists go, though, Tillmans is defiantly centre ground. “This is about strengthening the centre. I can understand left-wing politics from a passionate, idealistic point of view, but I do not think it is the solution to where we are now. The solution is good governance, moderation, agreement. Post-Brexit, post-Trump, the voices of reason need to be heard more than ever.”

Wolfgang Tillmans quoted on The Guardian website

 

Installation view of room 13 (detail) from the exhibition 'Wolfgang Tillmans: 2017' at Tate Modern

 

Installation view of room 13 (detail), which focuses in on Tillmans’ portraiture with Eleanor / Lutz, a (2016) at right
Image © Tate Modern showing Wolfgang Tillmans: 2017 at Tate Modern 15 February – 11 June

 

Wolfgang Tillmans. 'Eleanor / Lutz, a' 2016

 

Wolfgang Tillmans (German, born 1968)
Eleanor / Lutz, a
2016
Ink-jet print
Dimensions variable
© Wolfgang Tillmans

 

 

Portrait of Wolfgang Tillmans, Tate Modern Boiler House, Level 3, 14/02/2017 in front of his works, Transient 2, 2015 and Tag/Nacht II, 2010

 

Wolfgang Tillmans (German, born 1968) 'Tag/Nacht II' 2010

 

Wolfgang Tillmans (German, born 1968)
Tag/Nacht II
2010
Ink-jet print
Dimensions variable
© Wolfgang Tillmans

 

 

The State We’re In, A, is part of Neue Welt [New World], the loose family of pictures I began at the end of the last decade. These had two points of departure: “What does the outside world look like to me 20 years after I began photographing?” and “What does it look like in particular with a new photographic medium?”

.
Wolfgang Tillmans

 

“This exhibition is not about politics, it’s about poetry, it’s about installation art. It’s about thinking about the world. I’ve never felt that l can be separated, because the political is only the accumulation of many people’s private lives, which constitute the body politics…”

“My work has always been motivated by talking about society, by talking about how we live together, by how we feel in our bodies. Sexuality, like beauty, is never un-political, because they relate to what’s accepted in society. Two men kissing, is that acceptable? These are all questions to do with beauty.”

.
Wolfgang Tillmans quoted on the Art News website

 

“There is music. There is dancing. Bewilderment is part of the pleasure, as we move between images and photographic abstractions. Tillmans’ asks us to make connections of all kinds – formal, thematic, spatial, political. He asks what the limits of photography are. There are questions here about time, place, belonging, voyeurism, affection, sex. After a while it all starts to tumble through me.”

.
Adrian Searle review on the Guardian website

 

 

What are we to make of the world in which we find ourselves today? Contemporary artist Wolfgang Tillmans offers plenty of food for thought.

This is Wolfgang Tillmans’s first ever exhibition at Tate Modern and brings together works in an exciting variety of media – photographs, of course, but also video, digital slide projections, publications, curatorial projects and recorded music – all staged by the artist in characteristically innovative style. Alongside portraiture, landscape and intimate still lifes, Tillmans pushes the boundaries of the photographic form in abstract artworks that range from the sculptural to the immersive.

The year 2003 is the exhibition’s point of departure, representing for Tillmans the moment the world changed, with the invasion of Iraq and anti-war demonstrations. The social and political form a rich vein throughout the artist’s work. German-born, international in outlook and exhibited around the world, Tillmans spent many years in the UK and is currently based in Berlin. In 2000, he was the first photographer and first non-British artist to receive the Turner Prize.

 

Room one

Static interference typically appears on a television screen when an analogue signal is switched off. This can occur when a station’s official programme finishes for the night or if a broadcast is censored. In Tillmans’s Sendeschluss/End of Broadcast 2014 it represents the coexistence of two different generations of technology. The chaotic analogue static was displayed on a digital television, which allowed Tillmans’s high-resolution digital camera to record the pattern as it really appeared, something that would not have been possible with a traditional cathode ray tube television. This work shows Tillmans’s interest in questioning what we believe to be true: the seemingly black-and-white image turns out to be extremely colourful when viewed very close up.

Other works in this room reflect on digital printmaking and photography today. For example, the technical ability to photograph a nightscape from a moving vehicle without blurring, as in these images of Sunset Boulevard, is unprecedented. Itself the subject of many famous art photographs, this iconic roadway appears here littered with large format inkjet prints in the form of advertising billboards. In Double Exposure 2012-13 Tillmans juxtaposes images of two trade fairs – one for digital printers, the other for fruit and vegetables. Encounter 2014 shows a different photo-sensitive process. A pot had been left on top of a planter preventing light from reaching the sprouts underneath and leaving them white, while the surrounding growths that caught the daylight turned green.

 

Wolfgang Tillmans (German, born 1968) 'Sendeschluss / End of Broadcast I' 2014

 

Wolfgang Tillmans (German, born 1968)
Sendeschluss / End of Broadcast I
2014
Pigmented inkjet print
107 1/2 × 161 1/2″ (273.1 × 410.2 cm)
© Wolfgang Tillmans

 

Television white noise that the artist photographed while in Russia. For Tillmans, the image signifies resistance on his part to making clear images, but without the text its ostensibly radical nature would not be known.

 

Installation view of room 1 (detail), with 'Sendeschluss / End of Broadcast I' 2014, at left

 

Installation view of room 1 (detail), with Sendeschluss / End of Broadcast I, 2014, at left

 

Wolfgang Tillmans (German, born 1968) 'Double Exposure' 2012-13

 

Wolfgang Tillmans (German, born 1968)
Double Exposure
2012-13
Pigmented inkjet print
© Wolfgang Tillmans

 

 

Room two

Tillmans spends much of his time in the studio, yet he only occasionally uses it as a set for taking portraits. Instead, it is where prints are made and exhibitions are planned in architectural models, and where he collects materials and generates ideas. Over the years this environment has become a subject for his photographs, presenting a radically different view of the artist’s studio to the more traditional depictions seen in paintings over the centuries.

These works made around the studio demonstrate Tillmans’s concern with the physical process of making photographs, from chemical darkroom processes and their potential to create abstract pictures without the camera, to digital technology that is vital to the production of contemporary images, and the paper onto which they are printed. Tillmans’s understanding of the material qualities of paper is fundamental to his work, and photographs can take on a sculptural quality in series such as Lighter, 2005-ongoing and paper drop, 2001-ongoing, seen later in the exhibition.

In CLC 800, dismantled 2011 Tillmans uses photography to record a temporary installation, the result of unfastening every single screw in his defunct colour photocopier. He prefers to photograph his three-dimensional staged scenarios rather than actually displaying them as sculptures. He has often described the core of his work as ‘translating the three dimensional world into two dimensional pictures’.

 

Wolfgang Tillmans. 'paper drop' 2014

 

Wolfgang Tillmans (German, born 1968)
paper drop Prinzessinnenstrasse
2014
Pigmented inkjet print
© Wolfgang Tillmans

 

 

Perhaps as a continuation of his more textural photographs – depicting fabrics and still lifes so close up they become difficult to read – experiments in abstraction followed suit, many of them featuring what is perhaps his favourite motif: the fold, which, as the exhibition’s curator Chris Dercon kindly reminded us, was considered by the philosopher Leibniz as one of the most accurate ways to depict the complexities of the human soul.

Text from the Art News website

 

Wolfgang Tillmans (German, born 1968) 'CLC 800, dismantled' 2011

 

Wolfgang Tillmans (German, born 1968)
CLC 800, dismantled
2011
Pigmented inkjet print
© Wolfgang Tillmans

 

 

Room three

Having spent the preceding decade working largely on conceptual and abstract photographs, in 2009 Tillmans embarked on the four-year project Neue Welt. Looking at the world with fresh eyes, he aimed to depict how it has changed since he first took up the camera in 1988. He travelled to five continents to find places unknown to him and visited familiar places as if experiencing them for the first time. Interested in the surface of things as they appeared in those lucid first days of being in a new environment, he immersed himself in each location for just a brief period. Now using a high resolution digital camera, Tillmans captured images in a depth of detail that is immediately compelling, but also suggests the excess of information that is often described as a condition of contemporary life.

Communal spaces, people, animals, and still-life studies of nature or food are just some of the subjects that feature in Neue Welt. Seen together, these images offer a deliberately fragmented view. Rather than making an overarching statement about the changing character of modern life, Tillmans sought only to record, and to create a more empathetic understanding of the world. Over the course of the project, however, some shrewd observations about contemporary worldviews did emerge. One related to the changing shape of car headlights, which he noted are now very angular in shape, giving them a predatory appearance that might reflect a more competitive climate.

 

Wolfgang Tillmans (German, born 1968) 'astro crusto, a' 2012

 

Wolfgang Tillmans (German, born 1968)
astro crusto, a
2012
Pigmented inkjet print
© Wolfgang Tillmans

 

Installation shot of room 3 from the exhibition 'Wolfgang Tillmans: 2017' at Tate Modern

 

Installation view of room 3 (detail), with Headlight (f) 2012, at left; and Munuwata sky, 2011 at right
Image © Tate Modern showing Wolfgang Tillmans: 2017 at Tate Modern 15 February – 11 June

 

Wolfgang Tillmans (German, born 1968) 'Headlight (f)' 2012

 

Wolfgang Tillmans (German, born 1968)
Headlight (f)
2012
Pigmented inkjet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Munuwata sky' 2011

 

Wolfgang Tillmans (German, born 1968)
Munuwata sky
2011
Pigmented inkjet print
© Wolfgang Tillmans

 

 

Room four

In the mid-2000s, prompted by global events, such as the claim that Iraq had weapons of mass destruction, Tillmans became interested in the assertions made by individuals, groups or organisations around the world that their viewpoint represented the absolute truth about a number of political and ethical questions.

He began his wryly-named truth study center project in 2005. Photographs, clippings from newspapers and magazines, objects, drawings, and copies of his own images are laid out in deliberate – and often provocative – juxtapositions. These arrangements reflect the presentation of information by news outlets in print and online. They also draw attention to gaps in knowledge, or areas where there is room for doubt. For each installation, the material presented in the truth study centers is selected according to its topical and geographic context. In 2017, the subject of truth and fake news is at the heart of political discourse across the world. This iteration of the project focuses in particular on how constructions of truth work on a psychological and physiological level.

The Silver 1998-ongoing prints connect to reality in a different way. Made by passing monochromatically exposed photographic paper through a dirty photo-developing machine, they collect particles and residue from the rollers and liquids. This makes them, in effect, a record of the chemical and mechanical process from which they originate.

 

Wolfgang Tillmans (German, born 1968) 'truth study center' 2017

 

Wolfgang Tillmans (German, born 1968)
truth study center
2017
Pigmented inkjet print
© Wolfgang Tillmans

 

 

Room five

Tillmans has described how, as a photographer, he feels increasingly less obligated to reflect solely on the outside world through documentary images. In his abstract works, he looks inwards: exploring the rudiments of photographic processes and their potential to be used as a form of self-expression.

Like the Silver works in the previous room, the abstract Greifbar 2014-15 images are made without a camera. Working in the darkroom, Tillmans traces light directly onto photographic paper. The vast swathes of colour are a record of the physical gestures involved in their construction, but also suggest aspects of the body such as hair, or pigmentation of the skin. This reference to the figurative is reflected in the title, which translates as ‘tangible’.

Tillmans has observed that even though these works are made by the artist’s hand, they look as though they could be ‘scientific’ evidence of natural processes. For him, this interpretation is important, because it disassociates the works from the traditional gestural technique of painting. That the image is read as a photographic record, and not the result of the artist’s brushstroke, is essential to its conceptual meaning.

 

Wolfgang Tillmans (German, born 1968) 'Greifbar 29' 2014

 

Wolfgang Tillmans (German, born 1968)
Greifbar 29
2014
Ink-jet print
© Wolfgang Tillmans

 

 

Room six

Tillmans is interested in social life in its broadest sense, encompassing our participation in society. His photographs of individuals and groups are underpinned by his conviction that we are all vulnerable, and that our well-being depends upon knowing that we are not alone in the world.

Tillmans has observed that although cultural attitudes towards race, gender and sexuality have become more open over the three decades since he began his artistic practice, there is also greater policing of nightlife, and urban social spaces are closing down. His photographs taken in clubs, for example, testify to the importance of places where people can go today to feel safe, included, and free.

This concern with freedom also extends to the ways in which people organise themselves to make their voices heard. Images of political marches and protests draw attention to the cause for which they are fighting. They also form part of a wider study of what Tillmans describes as the recent ‘re-emergence’ of activism.

 

Wolfgang Tillmans (German, born 1968) 'The Blue Oyster Bar, Saint Petersburg' 2014

 

Wolfgang Tillmans (German, born 1968)
The Blue Oyster Bar, Saint Petersburg
2014
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'NICE HERE but ever been to KRYGYZSTAN free Gender Expression WORLDWIDE' 2006

 

Wolfgang Tillmans (German, born 1968)
NICE HERE but ever been to KRYGYZSTAN free Gender Expression WORLDWIDE
2006
Ink-jet print
© Wolfgang Tillmans

 

 

Room seven

Playback Room is a space designed for listening to recorded music. The project first ran at Between Bridges, the non-profit exhibition space Tillmans opened in London in 2006 and has since transferred to Berlin. In three exhibition (‘Colourbox’, ‘American Producers’ ‘Bring Your Own’) that took place between September 2014 and February 2015, he invited visitors to come and listen to music at almost the same quality at which it was originally mastered.

Whereas live music can be enjoyed in concert halls and stadiums, and visual art can be enjoyed in museums, no comparable space exists for appreciating studio music. Musicians and producers spend months recording tracks at optimal quality, yet we often listen to the results through audio equipment and personal devices that are not fit for perfect sound reproduction. Playback Room is a response to this. An example of Tillmans’s curatorial practice, he has chosen to include it here to encourage others to think about how recorded music can be given prominence within the museum setting.

The three tracks you hear in this room are by Colourbox, an English band who were active between 1982 and 1987. Tillmans, a long-term fan of the band, chose their music for Playback Room because they never performed live, thus emphasising the importance of the studio recordings.

 

Room eight

Tillmans began experimenting with abstraction while in high school, using the powerful enlargement function of an early digital photocopier to copy and degrade his own photographs as well as those cut from newspapers. He describes the coexistence of chance and control involved in this process as an essential ingredient in most of his work.

Ever since then, he has found ways to resist the idea that the photograph is solely a direct record of reality. In 2011, this area of his practice was compiled for the first time in his book Abstract Pictures. For a special edition of 176 copies Tillmans manipulated the printing press, for example by running it without plates or pouring ink into the wrong compartments, to create random effects and overprinted pages.

Some of his abstract photographs are made with a camera and others without, through the manipulation of chemicals, light, or the paper itself. Importantly, however, Tillmans does not distinguish between the abstract and the representational. He is more interested in what they have in common. The relationship between photography, sculpture and the body, for example, is expressed in abstract photographs made by crumpling a sheet of photographic paper, but also in close-ups of draped and wrinkled clothing such as Faltenwurf (Pines) a, 2016 in Room 9.

 

Wolfgang Tillmans (German, born 1968) 'Concorde L433-11' 1997

 

Wolfgang Tillmans (German, born 1968)
Concorde L433-11
1997
Ink-jet print
Tate
© Wolfgang Tillmans, courtesy Maureen Paley, London

 

 

Room nine

Artist books, exhibition catalogues, newspaper supplements and magazine spreads, posters and leaflets are an integral part of Tillmans’s output. These various formats and the ways in which they are distributed or made visible in the public space allow him to present work and engage audiences in a completely different manner to exhibitions. For him the printed page is as valid a venue for artistic creation as the walls of a museum. Many such projects are vital platforms on which he can speak out about a political topic, or express his continued interest in subjects such as musicians, or portraiture in general.

Recently, the print layout has enabled Tillmans to share a more personal aspect of his visual archive. Originally designed as a sixty-six page spread for the Winter 2015/Spring 2016 edition of Arena Homme +, this grid of images looks back at Fragile, the name he gave as a teenager to his creative alter-ego. Spanning 1983 to 1989 – the year before he moved to England to study – the photographs and illustrations provide a sensitive insight into a formative period in Tillmans’s life, predating the time when he chose photography as his main medium of expression.

The layout is also an example of the intricate collaging technique that he has employed in printed matter since 2011, deliberately obscuring some images by overlapping others on top of them

 

Wolfgang Tillmans (German, born 1968) 'Faltenwurf (Pines), a' 2016

 

Wolfgang Tillmans (German, born 1968)
Faltenwurf (Pines), a
2016
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Tukan' 2010

 

Wolfgang Tillmans (German, born 1968)
Tukan
2010
Ink-jet print
© Wolfgang Tillmans

 

 

Room ten

An acute awareness of fragility endures across Tillmans’s practice in all of its different forms. Often this is expressed in his attentiveness to textures and surfaces. Collum 2011 is taken from Central Nervous System 2008-13, a group of portraits featuring only one subject, where the focus on intimate details, such as the nape of the neck or the soft skin of the outer ear, both emphasises and celebrates the frailty of the human body.

Weed 2014, a four-metre tall photograph taken in the garden of the artist’s London home, invites us to consider the beauty and complexity of a plant usually seen as a nuisance. The dead leaf of a nearby fig tree appears as both a sculptural form and a memento mori. Dusty Vehicle 2012, photographed in Jeddah, Saudi Arabia, is highly specific in its depiction of texture, yet the reasons leading to this roadside arrangement remain a mystery.

The focus on a very few works in this room serves as an example of Tillmans’s varied approaches to exhibiting his prints. Though best known for installations comprising many pictures, he always places emphasis on the strength of the individual image. By pinning and taping work to the wall, as well as using frames, Tillmans draws attention to the edges of the print, encouraging the viewer to interact with the photograph as an object, rather than a conduit for an image.

 

Wolfgang Tillmans (German, born 1968) 'Dusty Vehicle' 2012

 

Wolfgang Tillmans (German, born 1968)
Dusty Vehicle
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Collum' 2011

 

Wolfgang Tillmans (German, born 1968)
Collum
2011
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Weed' 2014

 

Wolfgang Tillmans (German, born 1968)
Weed
2014
Photograph, inkjet print on paper
© Wolfgang Tillmans

 

 

Room eleven

In this room Tillmans highlights the coexistence of the personal, private, public, and political spheres in our lives. The simultaneity of a life lived as a sexual being as well as a political being, or in Tillmans’s case as a conceptual artist as well as a visually curious individual, plays out through the installation.

The entirely white view taken from the inside of a cloud, a word charged with multiple meanings, is presented alongside the close-up and matter-of-fact view of male buttocks and testicles. Like nackt, 2 2014, the small photograph The Air Between 2016 is the result of a lifelong interest in visually describing what it feels like to live in our bodies. Here the attention lies in photographing the air, the empty space between our skin and our clothes.

In still life, Calle Real II 2013, a severed agave chunk is placed on a German newspaper article describing the online depiction of atrocities by Islamic State. The image is as startling in its depiction of the finest green hues as it is in capturing how, simultaneously, we take in world events alongside details of our personal environment.

This room, which Tillmans considers as one work or installation in its entirety, is an example of his innovative use of different photographic prints and formats to reflect upon how we experience vastly different aspects of the world at the same time.

 

Wolfgang Tillmans (German, born 1968) 'The Air Between' 2016

 

Wolfgang Tillmans (German, born 1968)
The Air Between
2016
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Still life, Calle Real II' 2013

 

Wolfgang Tillmans (German, born 1968)
Still life, Calle Real II
2013
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Nackt, 2 (nude, 2)' 2014

 

Wolfgang Tillmans (German, born 1968)
Nackt, 2 (nude, 2)
2014
Ink-jet print
© Wolfgang Tillmans

 

 

Room twelve

Tillmans has always been sensitive to the public side of his role as an artist, acknowledging that putting images out in the public world unavoidably places himself in the picture as well. His participation in activities such as lectures and interviews has been a platform for his voice from the beginning of his career.

Since 2014 he has also allowed performance to become a more prominent strand of his practice. Filmed in a hotel room in Los Angeles and an apartment in Tehran, Instrument 2015 is the first time that Tillmans has put himself in front of the camera for a video piece. Across a split screen, we see two separate occasions on which he has filmed himself dancing. The accompanying soundtrack was created by distorting the sound of his feet hitting the floor. In the absence of any other music, his body becomes an instrument.

On one side of the screen we see his body, on the other only his shadow. Referring to the shadow, New York Times critic Roberta Smith commented that:

“Disconcertingly, this insubstantial body is slightly out of sync with the fleshly one. It is a ghost, a shade, the specter that drives us all. The ease with which we want to believe that the two images are connected, even though they were filmed separately, might also act as a reminder to question what we assume to be true.”

 

Room thirteen

Portraiture has been central to Tillmans’s practice for three decades. For him, it is a collaborative act that he has described as ‘a good levelling instrument’. No matter who the sitter – a stranger or someone close to him, a public figure, an unknown individual, or even the artist himself – the process is characterised by the same dynamics: of vulnerability, exposure, honesty and always, to some extent, self-consciousness. Tillmans sees every portrait as resulting from the expectations and hopes of both sitter and photographer.

The portrait’s ability to highlight the relationship between appearance and identity is a recurring point of interest. In 2016, at HM Prison Reading, Tillmans took a distorted self-portrait in a damaged mirror once used by inmates. The disfigured result is the artist’s expression of the effects on the soul wrought by physical and psychological confinement and also censorship. Whoever looked into the reflective surface would gain a completely inaccurate impression of what they looked like, and how they are perceived by others.

 

Wolfgang Tillmans (German, born 1968) 'Separate System, Reading Prison' 2016

 

Wolfgang Tillmans (German, born 1968)
Separate System, Reading Prison
2016
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans. 'Anders pulling splinter from his foot' 2004

 

Wolfgang Tillmans (German, born 1968)
Anders pulling splinter from his foot
2004
Ink-jet print
© Wolfgang Tillmans

 

 

“The image’s reference to both Dorian Gray and Francis Bacon is evident. This catapults a new association: perhaps Bacon was painting Gray all along. Insistently, fearlessly, longingly.

As with much of Bacon’s oeuvre, and the very particular picture of Dorian Gray, a distorted, forward-facing male figure intimidates the viewer with his unmade face. However, Tillsman’s piece is not a picture, it is a photograph. Here, the artist (as was the case with Bacon/Wilde) is not the one dissembling what’s inside the frame, subjecting it with his brush. No. In Tillsman’s image, a piece of thick glass distorts the artist. Here, the artist is no longer the lens that is able to affect his surroundings. Here, the surroundings distort the artist.

The message Tillsman delivers is clear: things have changed. The world disfigures the subject while the artist is trapped, forced to stand there and watch.”

Text by Ana Maria Caballero on The Drugstore Notebook website

 

Room fourteen

Symbol and allegory are artistic strategies Tillmans is usually keen to avoid. The State We’re In, A 2015 is a departure from this stance: the work’s title is a direct reference to current global political tensions. Depicting the Atlantic Ocean, a vast area that crosses time zones and national frontiers, it records the sea energised by opposing forces, but not yet breaking into waves. Differing energies collide, about to erupt into conflict.

The photographs in this room deal with borders and how they seem clear-cut but are actually fluid. In these images, borders are made tangible in the vapour between clouds, the horizon itself or the folds in the two Lighter photo-objects. The shipwreck left behind by refugees on the Italian island of Lampedusa, depicted in this photograph from 2008, is a reminder that borders, represented elsewhere in more poetic delineations, can mean a question of life and death.

The text and tables sculpture Time Mirrored 3 2017 represents Tillmans’s interest in connecting the time in which we live to a broader historical context. He always understands the ‘Now’ as the history of the future. Events perceived as having happened over a vast gulf of time between us and the past, become tangible when ‘mathematically mirrored’ and connected to more recent periods of time in our living memory.

In contrast to the epic themes of sea and time, the pictures of an apple tree outside the artist’s London front door, a subject he has photographed since 2002, suggest a day-to-day positive outlook.

 

Wolfgang Tillmans (German, born 1968) 'Italian Coastal Guard Flying Rescue Mission off Lampedusa' 2008

 

Wolfgang Tillmans (German, born 1968)
Italian Coastal Guard Flying Rescue Mission off Lampedusa
2008
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Lampedusa' 2008

 

Wolfgang Tillmans (German, born 1968)
Lampedusa
2008
Ink-jet print
© Wolfgang Tillmans

 

Installation view of room 14 (detail)

 

Installation view of room 14 (detail), featuring at left, pictures of an apple tree outside the artist’s London front door and at right, La Palma 2014

 

Wolfgang Tillmans (German, born 1968) 'La Palma' 2014

 

Wolfgang Tillmans (German, born 1968)
La Palma
2014
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Apple tree' 2007

 

Wolfgang Tillmans (German, born 1968)
Apple tree
2007
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Apple tree' Various dates

 

Wolfgang Tillmans (German, born 1968)
Apple tree
Various dates
Ink-jet prints
© Wolfgang Tillmans

 

 

Book for Architects

Book for Architects 2014 is the culmination of Tillmans’s longstanding fascination with architecture. First presented at Rem Koolhaas’s 14th International Architecture Exhibition, Venice, 2013, it explores the contrast between the rationality and utopianism that inform design and the reality of how buildings and streets come to be constructed and inhabited.

In 450 images taken in 37 countries, across 5 continents, Tillmans hones in on the resourceful and ingenious ways in which people adapt their surroundings to fit their needs. These are individual and uncoordinated decisions that were not anticipated in architects’ plans, but still impact the contemporary built environment.

Across the double projection, we see examples of how buildings come to sit within a city plan, the ad-hoc ways in which they are modified, and the supposed ‘weaknesses’ of a space such as the corners where there are service doors, fire escapes, or alarm systems.

 

Wolfgang Tillmans (German, born 1968) 'Shit buildings going up left, right and centre' 2014

 

Wolfgang Tillmans (German, born 1968)
Shit buildings going up left, right and centre
2014
Book for Architects Plate 083 2014
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Untitled' 2012

 

Wolfgang Tillmans (German, born 1968)
Untitled
2012
Book for Architects 2014
© Wolfgang Tillmans

 

 

“He has said of his photographs that “they are a representation of an unprivileged gaze or view … In photography I like to assume exactly the unprivileged position, the position that everybody can take, that chooses to sit at an airplane window or chooses to climb a tower.”

.
Wolfgang Tillmans quoted in Peter Halley, Midori Matsui, Jan Verwoert, Wolfgang Tillmans, London 2002, p. 136

 

 

Wolfgang Tillmans has earned recognition as one of the most exciting and innovative artists working today. Tate Modern presents an exhibition concentrating on his production across different media since 2003. First rising to prominence in the 1990s for his photographs of everyday life and contemporary culture, Tillmans has gone on to work in an ever greater variety of media and has taken an increasingly innovative approach to staging exhibitions. Tate Modern brings this variety to the fore, offering a new focus on his photographs, video, digital slide projections, publications, curatorial projects and recorded music.

Social and political themes form a rich vein throughout Tillmans’s work. The destabilisation of the world has arisen as a recurring concern for the artist since 2003, an important year when he felt the world changed with the invasion of Iraq and anti-war demonstrations. In 2017, at a moment when the subject of truth and fake news is at the heart of political discourse, Tillmans presents a new configuration of his tabletop installation truth study center 2005-ongoing. This ongoing project uses an assembly of printed matter from pamphlets to newspaper cuttings to his own works on paper to highlight Tillmans’s continued interest in word events and how they are communicated in the media.

Wolfgang Tillmans: 2017 will particularly highlight the artist’s deeper engagement with abstraction, beginning with the important work Sendeschluss / End of Broadcast I 2014. Based on images the artist took of an analogue TV losing signal, this work combines two opposing technologies – the digital and the analogue. Other works such as the series Blushes 2000-ongoing, made without a camera by manipulating the effects of light directly on photographic paper, show how the artist’s work with abstraction continues to push the boundaries and definitions of the photographic form.

The exhibition includes portraiture, landscape and still lives. A nightclub scene might record the joy of a safe social space for people to be themselves, while large-scale images of the sea such as La Palma 2014 or The State We’re In, A 2015 document places where borders intersect and margins are ever shifting. At the same time, intimate portraits like Collum 2011 focus on the delicacy, fragility and beauty of the human body. In 2009, Tillmans began using digital photography and was struck by the expanded opportunities the technology offered him. He began to travel more extensively to capture images of the commonplace and the extraordinary, photographing people and places across the world for the series Neue Welt 2009 – 2012.

The importance of Tillmans’s interdisciplinary practice is showcased throughout the exhibition. His Playback Room project, first shown at his Berlin exhibition space Between Bridges, provides a space within the museum for visitors to experience popular music by Colourbox at the best possible quality. The video installation Instrument 2015 shows Tillmans dancing to a soundtrack made by manipulating the sound of his own footsteps, while in the Tanks Studio his slide projection Book for Architects 2014 is being shown for the first time in the UK. Featuring thirty-seven countries and five continents, it reveals the tension between architectural form and function. In March, Tillmans will also take over Tate Modern’s south Tank for ten days with a specially-commissioned installation featuring live music events.

Wolfgang Tillmans: 2017 is co-curated by Chris Dercon and Helen Sainsbury, Head of Programme Realisation, Tate Modern with Emma Lewis, Assistant Curator, Tate Modern. The exhibition is accompanied by a catalogue from Tate Publishing designed by Wolfgang Tillmans and a programme of talks and events in the gallery.

Press release from Tate Modern

 

Images from the exhibition

Installation view of the exhibition 'Wolfgang Tillmans: 2017' at Tate Modern 15 February - 11 June

 

Installation view of the exhibition Wolfgang Tillmans: 2017 with at left, Sunset night drive (2014) and at centre right, Young Man, Jeddah (2012)

 

Wolfgang Tillmans (German, born 1968) 'Sunset night drive' 2014

 

Wolfgang Tillmans (German, born 1968)
Sunset night drive
2014
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Young Man, Jeddah' 2012

 

Wolfgang Tillmans (German, born 1968)
Young Man, Jeddah
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Young Man, Jeddah (B)' 2012

 

Wolfgang Tillmans (German, born 1968)
Young Man, Jeddah (B)
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) '17 Years Supply' 2014

 

Wolfgang Tillmans (German, born 1968)
17 Years Supply
2014
Ink-jet print
© Wolfgang Tillmans

 

 

“Now the camera is staring into a big cardboard box, half-filled with pharmacist’s tubs and packages, 17 years’ supply of antiretroviral and other medications to treat HIV/Aids. I imagine the sound that box would make if you shook it, what that sound might say about a human life, its vulnerability and value.” ~ Adrian Searle

 

Wolfgang Tillmans (German, born 1968) 'Market I' 2012

 

Wolfgang Tillmans (German, born 1968)
Market I
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Studio still life, c' 2014

 

Wolfgang Tillmans (German, born 1968)
Studio still life, c
2014
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Juan Pablo & Karl Chingaza' 2012

 

Wolfgang Tillmans (German, born 1968)
Juan Pablo & Karl Chingaza
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Iguazu' 2010

 

Wolfgang Tillmans (German, born 1968)
Iguazu
2010
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Oscar Niemeyer' 2010

 

Wolfgang Tillmans (German, born 1968)
Oscar Niemeyer
2010
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Tube escalator joint' 2009

 

Wolfgang Tillmans (German, born 1968)
Tube escalator joint
2009
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'JAL' 1997

 

Wolfgang Tillmans (German, born 1968)
JAL
1997
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Port-au-Prince' 2010

 

Wolfgang Tillmans (German, born 1968)
Port-au-Prince
2010
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'London Olympics' 2012

 

Wolfgang Tillmans (German, born 1968)
London Olympics
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Fespa Car' 2012

 

Wolfgang Tillmans (German, born 1968)
Fespa Car
2012
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'The Spectrum Dagger' 2016

 

Wolfgang Tillmans (German, born 1968)
The Spectrum Dagger
2016
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Gaza Wall' 2009

 

Wolfgang Tillmans (German, born 1968)
Gaza Wall
2009
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Simon, Sebastian Street' 2013

 

Wolfgang Tillmans (German, born 1968)
Simon, Sebastian Street
2013
Ink-jet print
© Wolfgang Tillmans

 

Wolfgang Tillmans (German, born 1968) 'Arms and Legs' 2014

 

Wolfgang Tillmans (German, born 1968)
Arms and Legs
2014
Ink-jet print
© Wolfgang Tillmans

 

 

Tate Modern
Bankside
London SE1 9TG
United Kingdom

Opening hours:
Sunday – Thursday 10.00 – 18.00
Friday – Saturday 10.00 – 22.00

Tate Modern website

LIKE ART BLART ON FACEBOOK

Back to top

24
May
17

Exhibition: ‘Gillian Wearing and Claude Cahun: Behind the mask, another mask’ at the National Portrait Gallery, London

Exhibition dates: 9th March – 29th May 2017

 

This is the last posting for a while as my hand operation is tomorrow… so let’s make the most of the occasion!

 

“…the life of spirit is not the life that shrinks from death and keeps itself untouched by devastation, but rather the life that endures it and maintains itself in it. It wins its truth only when, in utter dismemberment, it finds itself. It is this power, not as something positive, which closes its eyes to the negative as when we say of something that it is nothing or is false, and then having done with it, turn away and pass on to something else; on the contrary, spirit is this power only by looking the negative in the face, and tarrying with it. This tarrying with the negative is the magical power that converts it into being.”

.
George Wilhelm Frederich Hegel 1807 ‘Phenomenology of Spirit’, Preface (trans. A. V. Miller 1977), Oxford: Oxford University Press, 10

 

 

This is an interesting pairing for an exhibition but the connection between the artists is unconvincing. This is because Wearing and Cahun are talking to different aspects of the self.

Wearing’s self-portraits, her mask-querades, her shielded multiple personalities, talk to a “postmodern meditation on the slipperiness of the self” in which there is little evidence of the existence of any “real” person. Wearing wears her identities in a series of dress-ups, performances where only the eyes of the original protagonist are visible. These identities evidence Jung’s shadow aspect, “an unconscious aspect of the personality which the conscious ego does not identify in itself.” Rather than an assimilation of the shadow aspect into the self followed by an ascent (enantiodromia), Wearing’s images seem to be mired in a state of melancholia, a “confrontation with the shadow which produces at first a dead balance, a stand-still that hampers moral decisions and makes convictions ineffective…tenebrositas, chaos, melancholia.” This is not a confrontation that leads anywhere interesting, by looking the negative in the face and tarrying with it. These split personalities rise little above caricature, an imitation of a person in which certain striking characteristics are over emphasised, such as in Wearing’s portraits of her as Andy Warhol or Robert Mapplethorpe. To me, the photograph of Wearing as Mapplethorpe is a travesty of the pain that artist was feeling as he neared the end of his life, dying from HIV/AIDS.

Cahun’s self-portraits contain all the depth of feeling and emotion that Wearing’s can never contain. Here, identity and gender is played out through performance and masquerade in a constructive way, a deep, probing interrogation of the self in front of the camera. While Cahun engages with Surrealist ideas – wearing masks and costumes and changing her appearance, often challenging traditional notions of gender representation – she does so in a direct and powerful way. As Cumming observes, “She is not trying to become someone else, not trying to escape [as Wearing is]. Cahun is always and emphatically herself. Dressed as a man, she never appears masculine, nor like a woman in drag. Dressed as a woman, she never looks feminine. She is what we refer to as non-binary* these days, though Cahun called it something else: “Neuter is the only gender that always suits me.””

*Those with nonbinary genders can feel that they: Have an androgynous (both masculine and feminine) gender identity, such as androgyne. Have an identity between male and female, such as intergender. Have a neutral or unrecognized gender identity, such as agender, neutrois, or most xenogenders.*

Cahun had a gift for the indelible image but more than that, she possesses the propensity for humility and openness in these portraits, as though she is opening her soul for interrogation, even as she explores what it is to be Cahun, what it is to be human. This is a human being in full control of the balance between the ego and the self, of dream-state and reality. The photographs, little shown in Cahun’s lifetime, are her process of coming to terms with the external world, on the one hand, and with one’s own unique psychological characteristics on the other. They are her adaption** to the world.

**“The constant flow of life again and again demands fresh adaptation. Adaptation is never achieved once and for all.” (Carl Jung. “The Transcendent Function,” CW 8, par. 143.)**

.
Claude Cahun is person I would have really liked to have met. Affiliated with the French Surrealist movement, living with her partner the artist and stage designer Marcel Moore, the two women left Paris for the Isles of Scilly and were then imprisoned in Nazi-occupied Jersey during the Second World War as a result of their roles in the French Resistance.

“Fervently against war, the two worked extensively in producing anti-German fliers. Many were snippets from English-to-German translations of BBC reports on the Nazis’ crimes and insolence, which were pasted together to create rhythmic poems and harsh criticism. The couple then dressed up and attended many German military events in Jersey, strategically placing them in soldier’s pockets, on their chairs, etc. Also, they inconspicuously crumpled up and threw their fliers into cars and windows. In many ways, Cahun and Malherbe’s [Marcel Moore] resistance efforts were not only political but artistic actions, using their creative talents to manipulate and undermine the authority which they despised. In many ways, Cahun’s life’s work was focused on undermining a certain authority, however her specific resistance fighting targeted a physically dangerous threat. In 1944 she was arrested and sentenced to death, but the sentence was never carried out. However, Cahun’s health never recovered from her treatment in jail, and she died in 1954.” (Wikipedia)

Undermining a certain authority … while ennobling her own identity and being. Love and respect.

Marcus

.
Many thankx to the National Portrait Gallery, London for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image. For more information please see the blog entry Claude Cahun: Freedom Fighter.

 

This exhibition brings together for the first time the work of French artist Claude Cahun and British contemporary artist Gillian Wearing. Although they were born almost seventy years apart and came from different backgrounds, remarkable parallels can be drawn between the two artists. Both of them share a fascination with the self-portrait and use the self-image, through the medium of photography, to explore themes around identity and gender, which is often played out through masquerade and performance.

 

 

“Under this mask, another mask. I will never finish removing all these faces.”

.
Claude Cahun, 1930

 

 

Claude Cahun. 'Autoportrait' 1929

 

Claude Cahun
Self-portrait (reflected image in mirror with chequered jacket)
1927
Silver gelatin print

 

 Claude Cahun. 'Autoportrait' 1928

 

Claude Cahun
Autoportrait
1928
Gelatin silver print
13.9 x 9 cm
Jersey Heritage Collection
© Jersey Heritage

 

 

“Once seen, never forgotten: Cahun had a gift for the indelible image. Even when the signals are jammed, and the meaning deliberately baffled, her vision always holds strong. This is partly convenienced by the artist’s exceptional looks. Her long, thin face, with its shaved eyebrows, large eyes and linear nose, takes paint like a canvas. She converts herself into a harpy, a lunatic or a doll with equal ease. In one self-portrait, she even holds her own bare face like a mask…

Peering into these monochrome images, so delicate and small, the viewer might inevitably wonder which is the real Cahun: the woman in the aviator goggles, the pensive Buddhist, the young man in a white silk scarf? But this is not the right question. She is not trying to become someone else, not trying to escape. Cahun is always and emphatically herself.

Dressed as a man, she never appears masculine, nor like a woman in drag. Dressed as a woman, she never looks feminine. She is what we refer to as non-binary these days, though Cahun called it something else: “Neuter is the only gender that always suits me.” …

There is little evidence that she ever displayed these photographs, which were forgotten for decades after her death. It seems that her partner was generally behind the lens, but we know almost nothing about how they were made. Of her lifelong project, Cahun wrote: “Under this mask, another mask. I will never finish removing all these faces.”

Commentators have taken this to mean that she thought of herself as a series of multiple personalities, and the double exposures, shadows and reflections in her work all seem to undermine the idea of a singular self. Yet Cahun is formidably and unmistakably Cahun, her force of personality registering every time in that utterly penetrating look. Far from some postmodern meditation on the slipperiness of the self, her images are completely direct. They acknowledge the sufferings of a double life and are deepened by them every time; and yet they rejoice in that life too.”

Laura Cumming. “Gillian Wearing and Claude Cahun: Behind the Mask, Another Mask – review,” on The Observer website

 

 

Claude Cahun in collaboration with Marcel Moore. 'Aveux non avenus frontispiece' 1929-30

 

Claude Cahun in collaboration with Marcel Moore
Aveux non avenus frontispiece
1929-30
Photomontage
Silver gelatin print
Jersey Heritage Collections
© Jersey Heritage

 

 

“Cahun appears in enigmatic guises, playing out different personas using masks and mirrors, and featuring androgynous shaven or close-cropped hair – as can be seen in the multiple views of her in the lower left-hand side of this collage. The image also includes symbols made up by the women to represent themselves – the eye for Moore, the artist, and the mouth for Cahun, the writer and actor. Whereas the majority of Surrealists were men, in whose images women appear as eroticised objects, Cahun’s androgynous self-portraits explore female identity as constructed, multifaceted, and ultimately as having a nihilistic absence at the core.”

Ron Radford (ed), Collection highlights: National Gallery of Australia, National Gallery of Australia, Canberra, 2008

 

Claude Cahun. 'Self-portrait (as a dandy, head and shoulders)' 1921-22

 

Claude Cahun
Self-portrait (as a dandy, head and shoulders)
1921-22
Silver gelatin print
The Museum of Modern Art, New York
Thomas Walther Collection
Digital image, The Museum of Modern Art, New York / Scala, Florence

 

Claude Cahun. 'Studies for a keepsake' c. 1925

 

Claude Cahun
Studies for a keepsake
c. 1925
Silver gelatin prints
Musée d’Art moderne de la Ville de Paris
© Musée d’Art moderne / Roger-Viollet

 

Claude Cahun. 'Study for a keepsake' c. 1925

 

Claude Cahun
Study for a keepsake
c. 1925
Silver gelatin print
Musée d’Art moderne de la Ville de Paris
© Musée d’Art moderne / Roger-Viollet

 

Claude Cahun. 'I am in training don't kiss me' c. 1927

 

Claude Cahun
I am in training don’t kiss me
c. 1927
Silver gelatin print
117mm x 89mm (whole)
Jersey Heritage Collections
© Jersey Heritage

 

Totor (progenitor of Tintin) and Popol are two comic characters by the Belgian cartoonist Hergé. Castor and Pollux are the twin stars; Pollux and Helen were the children of Zeus and Leda, while Castor and Clytemnestra were the children of Leda and Tyndareus.

 

Claude Cahun. 'Self-portrait (kneeling, naked, with mask)' c. 1928

 

Claude Cahun
Self-portrait (kneeling, naked, with mask)
c. 1928
Silver gelatin print
116mm x  83mm
Jersey Heritage Collections
© Jersey Heritage

 

Claude Cahun. 'Self-portrait (full length masked figure in cloak with masks)' 1928

 

Claude Cahun
Self-portrait (full length masked figure in cloak with masks)
1928
Silver gelatin print
109mm x 82mm
Jersey Heritage Collections
© Jersey Heritage

 

Claude Cahun. 'Self-portrait' 1929

 

Claude Cahun
Self-portrait
1929
Silver gelatin print

 

Claude Cahun. 'Je tends les bras (I extend my arms)' c. 1932

 

Claude Cahun
Je tends les bras (I extend my arms)
c. 1932
Silver gelatin print
Jersey Heritage Collections
© Jersey Heritage

 

Claude Cahun. 'Self-portrait (in cupboard)' c. 1932

 

Claude Cahun
Self-portrait (in cupboard)
c. 1932
Silver gelatin print
Jersey Heritage Collections
© Jersey Heritage

 

 

Gillian Wearing and Claude Cahun: Behind the mask, another mask (9 March – 29 May 2017) draws together over 100 works by French artist Claude Cahun (1894-1954) and British contemporary artist Gillian Wearing (b.1963). While they were born 70 years apart, they share similar themes of gender, identity, masquerade and performance.

Cahun, along with her contemporaries André Breton and Man Ray, was affiliated with the French Surrealist movement although her work was rarely exhibited during her lifetime. Together with her partner, the artist and stage designer Marcel Moore, the two women left Paris and were then imprisoned in Nazi-occupied Jersey during the Second World War as a result of their roles in the French Resistance. In her photographs she is depicted wearing masks and costumes and engaging with Surrealist ideas. She also changes her appearance by shaving her hair and wearing wigs, often challenging traditional notions of gender representation.

Gillian Wearing studied at Goldsmiths University, winning the Turner Prize in 1997. She has exhibited extensively in the United Kingdom and internationally, including solo exhibitions at the Whitechapel Gallery and Serpentine Gallery, whilst overseas, recent retrospectives include IVAM Valencia and K20 Dusseldorf. Wearing’s photographic self-portraits incorporate painstaking recreations of her as others in an intriguing and sometimes unsettling range of guises such as where she becomes her immediate family members using prosthetic masks.

Despite their different backgrounds, obvious and remarkable parallels can be drawn between the artists whose fascination with identity and gender is played out through performance and masquerade. Wearing has referenced Cahun overtly in the past: Me as Cahun holding a mask of my face is a reconstruction of Cahun’s self-portrait Don’t kiss me I’m in training of 1927, and forms the starting point of this exhibition, the title of which (Behind the mask, another mask) adapts a quotation from Claude Cahun’s Surrealist writings.

Dr Nicholas Cullinan, Director, National Portrait Gallery, London, says: ‘This inspired, timely and poignant exhibition pairs the works of Gillian Wearing and Claude Cahun. These pioneering artists, although separated by several decades, address similarly compelling themes around gender, identity, masquerade, performance and the idea of the self, issues that are ever more relevant to the present day.’

Sarah Howgate, Curator, Gillian Wearing and Claude Cahun: Behind the mask, another mask, says: ‘It seems particularly fitting that at the National Portrait Gallery on International Women’s Day we are bringing together for the first time Claude Cahun’s intriguing and complex explorations of identity with the equally challenging and provocative self-images of Gillian Wearing.’

Gillian Wearing and Claude Cahun: Behind the mask, another mask is curated by Sarah Howgate, Senior Curator of Contemporary Portraits at the National Portrait Gallery, London.

 

Claude Cahun. 'Self-portrait as a young girl' 1914

 

Claude Cahun
Self-portrait as a young girl
1914
Silver gelatin print
Jersey Heritage Collections
© Jersey Heritage

 

Claude Cahun. 'Self-portrait as a young girl' 1914

 

Claude Cahun
Self-portrait as a young girl
1914
Silver gelatin print
Jersey Heritage Collections
© Jersey Heritage

 

Claude Cahun. 'Self-portrait (shaved head, material draped across body)' 1920

 

Claude Cahun
Self-portrait (shaved head, material draped across body)
1920
Silver gelatin print
115mm x 89mm

 

Claude Cahun. 'Autoportrait' 1927

 

Claude Cahun
Autoportrait
1927
Silver gelatin print

 

Claude Cahun. 'Self-Portrait' 1927

 

Claude Cahun
Self-Portrait
1927
Silver gelatin print

 

Claude Cahun. 'Que me veux tu?' 1929

 

Claude Cahun
Que me veux tu? (What do you want from me?)
1929
Gelatin silver print
18 x 23 cm (7 1/16 x 9 1/16 ins)
Musée d’Art Moderne de la Ville de Paris

 

Claude Cahun. 'Self-portrait' 1929

 

Claude Cahun
Self-portrait
1929
Gelatin silver print

 

Claude Cahun. 'Autoportrait' 1939

 

Claude Cahun
Autoportrait
1939
Gelatin silver print
10 x 8 cm
Jersey Heritage Collection
© Jersey Heritage

 

Claude Cahun. 'Self-portrait (with Nazi badge between her teeth)' 1945

 

Claude Cahun
Self-portrait (with Nazi badge between her teeth)
1945
Photograph – Courtesy of the artist

 

 

Ten things you need to know about this extraordinary artist

1. Her real name was Lucy Schwob.
She was born 25 October 1894 in Nantes, daughter of newspaper owner Maurice Schwob and Victorine Marie Courbebaisse; her uncle was the Symbolist writer Marcel Schwob. Subjected to anti-Semitic acts following the Dreyfus Affair, she was removed to a boarding school in Surrey, where she studied for two years.

2. Cahun’s lover was also her stepsister.
In 1909, she met her lifelong partner and collaborator Suzanne Malherbe while studying in Nantes, in what she described as a ‘thunderbolt encounter’. Eight years later, Cahun’s father married Suzanne’s widowed mother.

3. The couple adopted gender-neutral names.
Schwob first used the name Claude Cahun in the semi-biographical text ‘Les Jeux uraniens’, Cahun being a surname from her father’s side. Malherbe changed her name to Marcel Moore and the pair moved to Paris in 1914, where they began their artistic collaborations and Cahun studied literature and philosophy at the Sorbonne.

4. Cahun was one of the few female Surrealists.
In 1932 she was introduced to André Breton, who called her ‘one of the most curious spirits of our time’. Four years later, Cahun participated in the Surrealist exhibition at the Galerie Charles Ratton, Paris, and visited the International Surrealist Exhibition at the New Burlington Galleries, London. Whereas in the works of male Surrealists women often appear as eroticised objects, Cahun’s self-portraits explore female identity as constructed and multifaceted.

5. She was first and foremost a writer.
Now best known for her striking self-portraits, Cahun saw herself primarily as a writer. In 1930 she published Aveux non avenus (translated into English as Disavowals or Cancelled Confessions), an ‘anti-memoir’ including ten photomontages created in collaboration with Moore.

6. In 1937 the couple swapped Paris for Jersey.
Cahun and Moore moved to La Rocquaise, a house in St Brelade’s Bay, Jersey, where they led a secluded life. The couple reverted to their given names, Lucy Schwob and Suzanne Malherbe, and were known by the islanders as ‘les mesdames’.

7. They were actively involved in the resistance against Nazi Occupation.
When the Germans invaded Jersey in 1940 they decided to stay and produced counter-propaganda tracts. In July 1944 they were found out, arrested, stood trial, and were, briefly, sentenced to death (though these sentences were commuted). The couple were imprisoned in separate cells for almost a year before Liberation in May 1945.

8. In 1951 Cahun received the Medal of French Gratitude for her acts of resistance during the Second World War. Suffering increasingly from ill health, she died in 1954 at the age of sixty. Moore died eighteen years later, in 1972.

9. She remained forgotten for half a century
Following her move to Jersey, Cahun slipped from critical attention. After the death of Marcel Moore, much of Cahun’s work was put up for auction and acquired by collector John Wakeham, who then sold it to the Jersey Heritage Trust in 1995. The publication in 1992 of the definitive biography by Francois Leperlier, Claude Cahun: l’ecart et la metamorphose, and subsequent exhibition, Claude Cahun: Photographe, at the Musee d’Art Moderne de la Ville de Paris in 1995 encouraged a growing interest in the artist’s work. It was during this time that Gillian Wearing discovered Claude Cahun.

10. She was an artist ahead of her time
Wearing speaks of a ‘camaraderie’ between her and Cahun but she is not the only contemporary artist to have been influenced by her work. Cahun has a dedicated following among artists and art historians working from postmodern, feminist and queer theoretical perspectives; the American art critic Hal Foster described Cahun as ‘a Cindy Sherman avant la lettre’.

 

Gillian Wearing. 'Self-portrait as my brother Richard Wearing' 2003

 

Gillian Wearing
Self-portrait as my brother Richard Wearing
2003
Heather Podesta Collection
© Gillian Wearing, courtesy Maureen Paley, London; Regen Projects, Los Angeles; Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'Me as Mapplethorpe' 2009

 

Gillian Wearing
Me as Mapplethorpe
2009
© Gillian Wearing, courtesy Maureen Paley, London, Regen Projects, Los Angeles and Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'Me as Warhol in Drag with Scar' 2010

 

Gillian Wearing
Me as Warhol in Drag with Scar
2010
© Gillian Wearing, courtesy Maureen Paley, London, Regen Projects, Los Angeles and Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'Me as Diane Arbus' 2008-2010

 

Gillian Wearing
Me as Diane Arbus
2008-2010
© Gillian Wearing, courtesy Maureen Paley, London, Regen Projects, Los Angeles and Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'Me as Cahun holding a mask of my face' 2012

 

Gillian Wearing
Me as Cahun holding a mask of my face
2012
© Gillian Wearing, courtesy Maureen Paley, London; Regen Projects, Los Angeles; Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'Self-portrait of me now in a mask' 2011

 

Gillian Wearing
Self-portrait of me now in a mask
2011
Collection of Mario Testino
© Gillian Wearing, courtesy Maureen Paley, London; Regen Projects, Los Angeles; Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'Me as mask' 2013

 

Gillian Wearing
Me as mask
2013
Private collection, courtesy Cecilia Dan Fine Art
© Gillian Wearing, courtesy Maureen Paley, London; Regen Projects, Los Angeles; Tanya Bonakdar Gallery, New York

 

Gillian Wearing. 'At Claude Cahun's grave' 2015

 

Gillian Wearing
At Claude Cahun’s grave
2015
© Gillian Wearing, courtesy Maureen Paley, London

 

 

National Portrait Gallery
St Martin’s Place
London, WC2H 0HE

Opening hours:
Monday – Wednesday, Saturday – Sunday 10am – 6pm
Thursday – Friday 10am – 9pm

National Portrait Gallery website

LIKE ART BLART ON FACEBOOK

Back to top

13
May
15

Exhibition: ‘Hold That Pose: Erotic Imagery in 19th Century Photography’ at the Kinsey Institute, Bloomington, Indiana Part 1

Exhibition dates: 23rd January – 4th September 2015

Kinsey Institute Gallery, Indiana University

*PLEASE NOTE THIS POSTING CONTAINS ART PHOTOGRAPHS OF HUMAN EROTIC ACTIVITY AND NUDITY – IF YOU DO NOT LIKE PLEASE DO NOT LOOK, FAIR WARNING HAS BEEN GIVEN*

 

 

A first for Art Blart – photographs from the world famous Kinsey Institute for Research in Sex, Gender, and Reproduction!

After visiting the Kinsey Institute as part of my PhD in 2001 I was not allowed to publish any photographs from the collection for my research, which was a pity. Things have changed over the last decade and a half I am happy to say. As I observed in an email to Catherine Johnson-Roehr, Curator of Art, Artifacts, and Photographs recently, I understood that they had to be more sensitive than most institutions, especially with some of the material they hold in their collection. In reply, Catherine noted that while the Kinsey still had to be careful with the use of their materials especially when they are made public online, things had improved in the last 15 years. “Although we have collected artworks since the 1940s, we did not exhibit any of the materials until the 1990s and then on a very limited basis until 2002. When I arrived here in 2000, we had only a few tame images on our website, but now we have online galleries for some of our exhibitions (including all the juried art shows).”

Therefore, after some negotiation for online release, it is with great pleasure that I can feature 40 images in this two-part posting. Nobody should be offended by these glorious, historic photographs of the human body and a human action that everyone does, and it is fantastic to see the Kinsey opening up their collection to the world. We must oppose bigoted views such as that of Nazi Germany where they destroyed the library of the Institut für Sexualwissenschaft (Institute for Sexology) headed by Magnus Hirschfeld, in 1933… by making these images visible in the world, not hiding them away behind closed doors. These are joyous photographs of the male and female body, a body in which everyone of us lives, desires, and enjoys pleasure.

Dr Marcus Bunyan

.
Many thankx for the Kinsey Institute for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

The Kinsey Institute research collection contains thousands of examples of erotic imagery produced over centuries by artists around the world. When the new technology of photography was announced in France in 1839, it was not long before it became the most popular medium for depictions of the nude figure, as well as erotic imagery. The first photographic process to be widely used was the daguerreotype, which produced a unique image. With the invention of other processes that used negatives to make multiple prints, the mass production of erotic photographs became possible. Hold That Pose features daguerreotypes, tintypes, albumen and gelatin silver prints, stereocards, and other examples of photographic processes that were used by professional photographers in the 19th century to produce and distribute erotic material.

 

 

Gallery wall of the exhibition 'Hold That Pose' at the Kinsey Institute

 

Gallery wall of the exhibition Hold That Pose at the Kinsey Institute

 

Photo process display case from the exhibition 'Hold That Pose' at the Kinsey Institute

 

Photo process display case from the exhibition Hold That Pose at the Kinsey Institute

 

Stanhopes on display from the exhibition 'Hold That Pose' at the Kinsey Institute

 

Stanhopes on display from the exhibition Hold That Pose at the Kinsey Institute

 

Unknown photographers 'Stanhope lenses and holders' 19th or early 20th century

Unknown photographers 'Stanhope lenses and holders' 19th or early 20th century

 

Unknown photographers
Stanhope lenses and holders
19th or early 20th century

 

Unknown photographer. 'Stanhope lens and holder' (detail) 19th or early 20th century

 

Unknown photographer
Stanhope lens and holder (detail)
19th or early 20th century

 

Stanhope lenses and holders, 19th or early 20th century

 

Stanhope lenses and holders
19th or early 20th century

 

Stanhopes derive their name from Lord Stanhope, who created the tiny rod-shaped lens before the invention of photography. In 1859, an entrepreneurial French inventor named René Prudent Patrice Dagron patented a process for making “cylindres photomicroscopiques”, and then created a successful business selling them as inexpensive novelty items. A photograph smaller than the head of a pin was mounted on a Stanhope lens, and then both were placed in a holder such as a pen knife, ring, or other small object. Stanhopes were popular souvenir items – many featured photographs of places or famous monuments such as the Eiffel Tower, but images of nude women or explicit sexual activity were also produced.

 

Gallery wall from the exhibition 'Hold That Pose' at the Kinsey Institute

 

Gallery wall from the exhibition Hold That Pose at the Kinsey Institute

 

Stereoscope display case from the exhibition 'Hold That Pose' at the Kinsey Institute

 

Stereoscope display case from the exhibition Hold That Pose at the Kinsey Institute

 

Stereoscope on display in the exhibition 'Hold That Pose' at the Kinsey Institute

Stereoscope on display in the exhibition 'Hold That Pose' at the Kinsey Institute

 

Stereoscope on display in the exhibition Hold That Pose at the Kinsey Institute

 

Stereo photography

The stereoscope, a device for viewing images in three dimensions, was invented in England in1838, just as the first photographic processes were being developed in France. The first stereo photographs were created using the daguerreotype process, which preserved an image on a highly polished silver plate. Initially a single camera was used to produce two nearly identical images that when viewed through a stereo device gave the illusion of seeing in 3-D, but soon a camera equipped with two lenses came into use for the production of stereo images. Stereoscopes became as popular as televisions are today, as a form of affordable home entertainment that could be enjoyed by children and adults.

 

Webster & Albee, Publishers, United States 'Woman standing on the back of a kneeling man' late 19th century

 

Webster & Albee (Publishers, United States)
Woman standing on the back of a kneeling man
Late 19th century
Hand-colored stereocard

See the installation photograph above and the card in the Stereoscope

 

Unknown photographer, France 'Two nude women in a room with a mirror' c. 1850-1855

 

Unknown photographer (France)
Two nude women in a room with a mirror
c. 1850-1855
Stereo daguerreotype under glass

 

Underwood & Underwood, United States 'Oh ! you naughty man' 1900

 

Underwood & Underwood (United States)
Oh ! you naughty man
1900
Stereocard

 

Unknown photographer. 'The Entanglement' Mid 19th century

 

Unknown photographer
The Entanglement
Mid 19th century
Hand-coloured stereocard

 

Unknown photographer, France 'Nude woman in a room with a mirror' c.1850-1855

 

Unknown photographer (France)
Nude woman in a room with a mirror
c. 1850-1855
Copy photograph of stereo daguerreotype

 

Unknown photographer. 'Photomontage of men and women engaged in sexual activity' 1895-1900

 

Unknown photographer
Photomontage of men and women engaged in sexual activity
1895-1900
Gelatin silver print

 

Unknown photographer. 'Photomontage of men and women engaged in sexual activity' 1895-1900 (detail)

 

Unknown photographer
Photomontage of men and women engaged in sexual activity (detail)
1895-1900
Gelatin silver print

 

Unknown photographer. 'Woman penetrating a woman with a dildo' 1880-1885

 

Unknown photographer
Woman penetrating a woman with a dildo
1880-1885
Gelatin silver copy print

 

Unknown photographer. 'Bathing in a Baetingplace' Japan, 1880-1890

 

Unknown photographer
Bathing in a Baetingplace
Japan, 1880-1890
Hand-colored albumen print

___ and ___ – bathing, attended by their ____ (maid) who is putting charcoal into the fire under the tub

 

Unknown photographer, United States 'Nude woman reclining on a fallen tree' c. 1880

 

Unknown photographer (United States)
Nude woman reclining on a fallen tree
c. 1880
Modern platinum print from glass plate negative
(printed in 2012 by Herbert Ascherman, Jr.)

 

Unknown photographer, Indiana, United States 'Erect penis' 19th century

 

Unknown photographer (Indiana, United States)
Erect penis
19th century
Modern gelatin silver print from glass plate negative

 

Baron Wilhelm von Gloeden (1856-1931), Germany 'Man seated beside a tree' Taormina, Sicily, 1899

 

Baron Wilhelm von Gloeden (1856-1931 Germany)
Man seated beside a tree
Taormina, Sicily, 1899
Albumen print

 

Baron Wilhelm von Gloeden (1856-1931), Germany 'Two nude men standing in a forest' Taormina, Sicily, 1899

 

Baron Wilhelm von Gloeden (1856-1931, Germany)
Two nude men standing in a forest
Taormina, Sicily, 1899
Albumen print

 

 

The Kinsey Institute
Morrison Hall 313, Indiana University
Bloomington, Indiana, USA

Opening hours
Monday-Friday, 1-5pm

The Kinsey Institute website

LIKE ART BLART ON FACEBOOK

Back to top

08
Sep
14

Exhibition: ‘Cindy Sherman – Untitled Horrors’ at Kunsthaus Zürich

Exhibition dates: 6th June – 4th September 2014

 

I remember some time in the dim distant past when Cindy Sherman’s photographs actually had relevance and were important in and of themselves… but perhaps my memory is playing tricks with me. Memory is a strange thing for we remember only fragments of fragments, like an echo chamber, a distant echo of something (the construction of identity and gender) that was once cutting edge, now overtaken by reality itself – on the red carpet, in the cosmetic surgery offices, in the media mags. Once there may have been an original, an original Cindy Sherman, an original idea, but now there just seems to be pastiche after pastiche of a Sherman nobody is sure ever really existed.

There are certainly some horrors among this posting, images that I wish I had never seen, and never really wish to see again. As the amount of ‘Untitled’ works rises (untitled is such a cop out!) the numbers, and the body count, become irrelevant. The early work, through the 80s to the early 90s, had important things to say but now the artist formally know as Sherman is earth mother goddess to all, and ancestral trickster to many. Enough please!

Dr Marcus Bunyan

.
Many thankx to the Kunsthaus Zürich for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

Installation view of 'Cindy Sherman - Untitled Horrors' at Kunsthaus Zürich

 

Installation view of Cindy Sherman – Untitled Horrors at Kunsthaus Zürich
Photo: Lena Huber

 

Cindy Sherman. 'Untitled #93' 1981

 

Cindy Sherman
Untitled #93
1981
Chromogenic color print
61 × 121.9 cm
Astrup Fearnley Collection, Oslo
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. Untitled #122 1983

 

Cindy Sherman
Untitled #122
1983
Chromogenic color print
89.5 × 54 cm
Vanmoerkerke Collection, Belgium
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #129' 1983

 

Cindy Sherman
Untitled #129
1983
Chromogenic color print
89.7 × 59.3 cm
Louisiana Museum of Modern Art, Humlebæk, Denmark, Donation: The New Carlsberg Foundation
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New Yor

 

Cindy Sherman. 'Untitled #146' 1985

 

Cindy Sherman
Untitled #146
1985
Chromogenic color print
184.2 × 125.4 cm
Skarstedt Gallery, New York
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #153' 1985

 

Cindy Sherman
Untitled #153
1985
Chromogenic color print
170.8 × 125.7 cm
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #170' 1987

 

Cindy Sherman
Untitled #170
1987
Chromogenic color print
179.1 x 120.7 cm
Collection Metro Pictures, New York
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #216' 1989

 

Cindy Sherman
Untitled #216
1989
Chromogenic color print
221.3 × 142.5 cm
Astrup Fearnley Collection, Oslo
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

 

“From 6 June to 14 September 2014, the Kunsthaus Zürich plays host to a major retrospective featuring American artist Cindy Sherman (b. 1954). Sherman is one of the leading exponents of staged photography. In her work she deals with issues of identity, (gender) roles and physicality, almost always using herself as the model. Cindy Sherman’s earliest works were created in 1975. Preceding the celebrated ‘Untitled Film Stills’ (1977-1980), these photographs were produced at home using an external shutter release, yet they were already concerned with the issues of identity and role play that are central to her oeuvre. The exhibition Cindy Sherman – Untitled Horrors includes a selection of these early and rarely shown works as well as her latest pieces, some of them monumental and covering entire walls. Sherman references the techniques and forms of advertising, cinema and classical painting.

THE THREATENING HEART OF UNTITLED HORRORS

The principal focus of the overview, which has been compiled by the Kunsthaus together with the artist, is the threatening and grotesque. The retrospective’s subtitle, ‘Untitled Horrors’, is partly a reference to the exhibition’s content, but also a play on the fact that Cindy Sherman invariably labels her photos ‘Untitled’. She leaves it to the viewer to read the pictures in their own way, inviting them to develop the stories behind them as they see fit, and come up with their own titles.

110 WORKS IN TOTAL

The presentation includes all the key works from the various phases of Cindy Sherman’s artistic career. Iconic pieces from the early period, such as the famous ‘Untitled Film Stills’ series, reminiscent of Italian Neo-Realism and American film noir, appear alongside the later photographs of ‘Hollywood/Hampton Types’ (2000-2002), while the ‘Clowns’ (2003-2004) encounter the ‘Sex Pictures’ series from 1992. These juxtapositions reveal the remarkable consistency with which, throughout her long career, the artist has engaged with fundamental issues of human existence and repeatedly explored new avenues of formal expression. Curated by Mirjam Varadinis and created in association with the Astrup Fearnley Museet, Oslo, and the Moderna Museet, Stockholm, the 110-work presentation dispenses with a linear or chronological approach, choosing instead to create unexpected combinations that shed new light on the oeuvre of this important artist and her exploration of the self through film and photography.”

Text from the Kunsthaus Zürich website

 

Cindy Sherman. 'Untitled #235' 1987-1991

 

Cindy Sherman
Untitled #235
1987-1991
Chromogenic color print
228.6 × 152.4 cm
Private collection, courtesy Segalot LP, New York
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #304' 1994

 

Cindy Sherman
Untitled #304
1994
Chromogenic color print
154.9 × 104.1 cm
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #324' 1996

 

Cindy Sherman
Untitled #324
1996
Chromogenic color print
146.7 × 99.1 cm
Collection Metro Pictures & Skarstedt Gallery
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #348' 1999

 

Cindy Sherman
Untitled #348
1999
Gelatin silver print
97,8 × 66 cm
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #352' 2000

 

Cindy Sherman
Untitled #352
2000
Chromogenic color print
68.6 × 45.7 cm
Collection Magasin 3 Stockholm Konsthall
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #363 (Bus Riders I)' 1976/2000

 

Cindy Sherman
Untitled #363 (Bus Riders I)
1976/2000
Gelatin silver print
18.9 x 12.7 cm
Tate; purchased with funds provided by the American Fund for the Tate Gallery, 2001
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #420' 2004

 

Cindy Sherman
Untitled #420
2004
Chromogenic color print (2-teilig)
Each: 182.4 × 115.8 cm
Astrup Fearnley Collection, Oslo
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #458' 2007-2008

 

Cindy Sherman
Untitled #458
2007-2008
Chromogenic color print
195 × 147 cm
Astrup Fearnley Collection, Oslo
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #544' 2010 / 2012

 

Cindy Sherman
Untitled #544
2010 / 2012
Chromogenic color print
172.7 × 254 cm
Astrup Fearnley Collection, Oslo
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

Cindy Sherman. 'Untitled #549-C' 2010

 

Cindy Sherman
Untitled #549-C
2010
Pigment / print on PhotoTex, adhesive fabric,
Dimensions variable
© Cindy Sherman. Courtesy of the artist and Metro Pictures, New York

 

 

Kunsthaus Zürich
Heimplatz 1
CH–8001 Zurich

Opening hours:
Tue/Fri–Sun 10 am – 6 pm
Wed/Thu 10 am – 8 pm

Kunsthaus Zürich website

LIKE ART BLART ON FACEBOOK

Back to top

02
Sep
14

Exhibition: ‘Robert Heinecken: Object Matter’ at The Museum of Modern Art (MoMA), New York

Exhibition dates: 15th March – 7th September 2014

 

A bumper posting on probably the most important photo-media artist who has ever lived. This is how to successfully make conceptual photo-art.

A revolutionary artist, this para-photographer’s photo puzzles are just amazing!

Marcus

.
Many thank to MoMA for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

*PLEASE NOTE THIS POSTING CONTAINS ART PHOTOGRAPHS OF FEMALE NUDITY – IF YOU DO NOT LIKE PLEASE DO NOT LOOK, FAIR WARNING HAS BEEN GIVEN*

 

 

Robert Heinecken (American, 1931-2006) 'Figure Horizon #1' 1971

 

Robert Heinecken (American, 1931-2006)
Figure Horizon #1
1971
Ten canvas panels with photographic emulsion
Each 11 13/16 x 11 13/16″ (30 x 30 cm)
The Museum of Modern Art, New York. Gift of Shirley C. Burden, by exchange

 

Robert Heinecken (American, 1931-2006) 'Le Voyeur / Robbe-Grillet #2' 1972

 

Robert Heinecken (American, 1931-2006)
Le Voyeur / Robbe-Grillet #2
1972
Three canvas panels with bleached photographic emulsion and pastel chalk
14 x 40″ (35.6 x 101.6 cm)
George Eastman House, Rochester, New York. Museum Purchase with National Endowment for the Arts support

 

Robert Heinecken (American, 1931-2006) 'Child Guidance Toys' 1965

 

Robert Heinecken (American, 1931-2006)
Child Guidance Toys
1965
Black-and-white film transparency
5 x 18 1/16″ (12.7 x 45.8 cm)
The Art Institute of Chicago. Gift of Boardroom, Inc.

 

Robert Heinecken (American, 1931-2006) 'Lessons in Posing Subjects / Matching Facial Expressions' 1981

 

Robert Heinecken (American, 1931-2006)
Lessons in Posing Subjects / Matching Facial Expressions
1981
Fifteen internal dye diffusion transfer prints (SX-70 Polaroid) and lithographic text on Rives BFK paper
15 x 20″ (38.1 x 50.8 cm)
Collection UCLA Grunwald Center for Graphic Art, Hammer Museum, Los Angeles. Gift of Dean Valentine and Amy Adelson

 

Robert Heinecken (American, 1931-2006) 'Kodak Safety Film / Taos Church' 1972

 

Robert Heinecken (American, 1931-2006)
Kodak Safety Film / Taos Church
1972
Black-and-white film transparency
40 x 56″ (101.6 x 142.2 cm)
The Museum of Modern Art, New York. Committee on Photography Fund

 

Robert Heinecken (American, 1931-2006) 'As Long As Your Up' 1965

 

Robert Heinecken (American, 1931-2006)
As Long As Your Up
1965
Black-and-white film transparency
15 1/2 x 19 5/8″ (39.4 x 49.8 cm)
The Robert Heinecken Trust, Chicago. Courtesy Petzel Gallery, New York

 

Robert Heinecken (American, 1931-2006) 'Periodical #5' 1971

 

Robert Heinecken (American, 1931-2006)
Periodical #5
1971
Offset lithography on found magazine
12 1/4 x 9″ (31.1 x 22.9 cm)
Collection Philip Aarons and Shelley Fox Aarons, New York

 

Robert Heinecken (American, 1931-2006) 'Six Figures/Mixed' 1968

 

Robert Heinecken (American, 1931-2006)
Six Figures/Mixed
1968
Layered Plexiglas and black-and-white film transparencies
5.75 x 9.75 x 1.5″ (14.61 x 24.77 x 3.81 cm)
Collection Darryl Curran, Los Angeles

 

Robert Heinecken (American, 1931-2006) 'Figure / Foliage #2' 1969

 

Robert Heinecken (American, 1931-2006)
Figure / Foliage #2
1969
Layered Plexiglas and black-and-white film transparencies
5 x 5 x 1 1/4″ (12.7 x 12.7 x 3.2 cm)
Collection Anton D. Segerstrom, Corona del Mar, California

 

Kaleidoscopic-Hexagon-#2-WEB

 

Robert Heinecken (American, 1931-2006)
Kaleidoscopic Hexagon #2
1965
Six gelatin silver prints on wood
Diameter: 14″ (35.6 cm)
Black Dog Collection. Promised gift to San Francisco Museum of Modern Art

 

Robert Heinecken (American, 1931-2006) '24 Figure Blocks' 1966

 

Robert Heinecken (American, 1931-2006)
24 Figure Blocks
1966
Twelve gelatin silver prints on wood blocks, and twelve additional wood blocks
14 1/16 x 14 1/16 x 13/16″ (35.7 x 35.7 x 2.1 cm)
Whitney Museum of American Art, New York. Gift of Jeanne and Richard S. Press

 

Robert Heinecken (American, 1931-2006) 'Multiple Solution Puzzle' 1965

 

Robert Heinecken (American, 1931-2006)
Multiple Solution Puzzle
1965
Sixteen gelatin silver prints on wood
11 1/4 x 11 1/4 x 1″ (28.6 x 28.6 x 2.5 cm)
Collection Maja Hoffmann/LUMA Foundation

 

 

The Museum of Modern Art presents Robert Heinecken: Object Matter, the first retrospective of the work of Robert Heinecken since his death in 2006 and the first exhibition on the East Coast to cover four decades of the artist’s unique practice, from the early 1960s through the late 1990s, on view from March 15 to September 7, 2014. Describing himself as a “para-photographer,” because his work stood “beside” or “beyond” traditional ideas associated with photography, Heinecken worked across multiple mediums, including photography, sculpture, printmaking, and collage. Culling images from newspapers, magazines, pornography, and television, he recontextualized them through collage and assemblage, photograms, darkroom experimentation, and rephotography. His works explore themes of commercialism, Americana, kitsch, sex, the body, and gender. In doing so, the works in this exhibition expose his obsession with popular culture and its effects on society, and with the relationship between the original and the copy. Robert Heinecken: Object Matter is organized by Eva Respini, Curator, with Drew Sawyer, Beaumont and Nancy Newhall Curatorial Fellow, Department of Photography, The Museum of Modern Art. The exhibition will travel to the Hammer Museum, and will be on view there from October 5, 2014 through January 17, 2015.

Heinecken dedicated his life to making art and teaching, establishing the photography program at UCLA in 1964, where he taught until 1991. He began making photographs in the early 1960s. The antithesis of the fine-print tradition exemplified by West Coast photographers Ansel Adams and Edward Weston, who photographed landscapes and objects in sharp focus and with objective clarity, Heinecken’s early work is marked by high contrast, blur, and under- or overexposure, as seen in Shadow Figure (1962) and Strip of Light (1964). In the mid-1960s he began combining and sequencing disparate pictures, as in Visual Poem/About the Sexual Education of a Young Girl (1965), which comprises seven black-and-white photographs of dolls with a portrait of his then-five-year-old daughter Karol at the center.

The female nude is a recurring motif, featured in Refractive Hexagon (1965), one of several “photopuzzles” composed of photographs of female body parts mounted onto 24 individual “puzzle” pieces. Other three-dimensional sculptures – geometric volumes ranging in height from five to 22 inches – consist of photographs mounted onto individual blocks, which rotate independently around a central axis. In Fractured Figure Sections (1967), as in Refractive Hexagon, the female figure is never resolved as a single image – the body is always truncated, never contiguous. In contrast, a complete female figure can be reconstituted in his largest photo-object, Transitional Figure Sculpture (1965), a towering 26-layer octagon composed from photographs of a nude that have been altered using various printing techniques. At the time, viewer engagement was key to creating random configurations and relationships in the work; any number of possibilities may exist, only to be altered with the next manipulation. Today, due to the fragility of the works, these objects are displayed in Plexiglas-covered vitrines. However, the number of sculptures and puzzles gathered here offer the viewer a sense of this diversity.

Heinecken’s groundbreaking suite Are You Rea (1964-68) is a series of 25 photograms made directly from magazine pages. Representative of a culture that was increasingly commercialized, technologically mediated, and suspicious of established truths, Are You Rea cemented Heinecken’s interest in the multiplicity of meanings inherent in existing images and situations. Culled from more than 2000 magazine pages, the work includes pictures from publications such as Life, Time, and Woman’s Day, contact-printed so that both sides are superimposed in a single image. Heinecken’s choice of pages and imagery are calculated to reveal specific relationships and meanings – ads for Coppertone juxtaposed with ads for spaghetti dinners and an article about John F. Kennedy superimposed on an ad for Wessex carpets – the portfolio’s narrative moves from relatively commonplace and alluring images of women to representations of violence and the male body.

Heinecken began altering magazines in 1969 with a series of 120 periodicals titled MANSMAG: Homage to Werkman and Cavalcade. He used the erotic men’s magazine Cavalcade as source material, making plates of every page, and randomly printing them on pages that were then reassembled into a magazine, now scrambled. In the same year, he disassembled numerous Time magazines, imprinting pornographic images taken from Cavalcade on every page, and reassembled them with the original Time covers. He circulated these reconstituted magazines by leaving them in waiting rooms or slipping them onto newsstands, allowing the work to come full circle – the source material returning to its point of origin after modification. He reprised this technique in 1989 with an altered issue of Time titled 150 Years of Photojournalism, a greatest hits of historical events seen through the lens of photography.

 

Installation views of 'Robert Heinecken: Object Matter' at The Museum of Modern Art (MoMA)

Installation views of 'Robert Heinecken: Object Matter' at The Museum of Modern Art (MoMA)

Installation views of 'Robert Heinecken: Object Matter' at The Museum of Modern Art (MoMA)

Installation views of 'Robert Heinecken: Object Matter' at The Museum of Modern Art (MoMA)

 

Installation views of Robert Heinecken: Object Matter at The Museum of Modern Art (MoMA)
Photos by Jonathan Muzikar
© The Museum of Modern Art

 

Robert Heinecken (American, 1931-2006) 'Breast / Bomb #5' 1967

 

Robert Heinecken (American, 1931-2006)
Breast / Bomb #5
1967
Gelatin silver prints, cut and reassembled
38 1/2 x 38 1/4″ (97.8 x 97.2 cm)
Denver Art Museum. Funds From 1992 Alliance For Contemporary Art Auction

 

Robert Heinecken (American, 1931-2006) 'Then People Forget You' 1965

 

Robert Heinecken (American, 1931-2006)
Then People Forget You
1965
Gelatin silver print
10 3/8 x 12 15/16″ (26.3 x 32.8 cm)
The Art Institute of Chicago. Gift of Boardroom, Inc.

 

Robert Heinecken (American, 1931-2006) 'Cliche Vary / Autoeroticism' 1974

 

Robert Heinecken (American, 1931-2006)
Cliche Vary / Autoeroticism
1974
Eleven canvas panels with photographic emulsion and pastel chalk
39 1/2 x 39 1/2 in. (100.3 x 100.3 cm)
Collection Susan and Peter MacGill, New York

 

Robert Heinecken. 'Surrealism on TV' 1986

 

Robert Heinecken (American, 1931-2006)
Surrealism on TV
1986
216 35 mm color slides, slide-show time variable
The Robert Heinecken Trust, Chicago; courtesy Cherry and Martin Gallery, Los Angeles
© 2013 The Robert Heinecken Trust.

 

Robert Heinecken (American, 1931-2006) 'Shiva Manifesting as a Single Mother' 1989

 

Robert Heinecken (American, 1931-2006)
Shiva Manifesting as a Single Mother
1989
Magazine paper, paint and varnish
Collection Philip F. Denny, Chicago
© 2014 The Robert Heinecken Trust

 

 

Transparent film is also used in many of Heinecken’s works to explore different kinds of juxtapositions. In Kodak Safety Film/Christmas Mistake (1971), pornographic images are superimposed on a Christmas snapshot of Heinecken’s children with the suggestion in the title that somehow two rolls of film were mixed up at the photo lab. Kodak Safety Film/Taos Church (1972) takes photography itself as a subject, picturing an adobe church in New Mexico that was famously photographed by Ansel Adams and Paul Strand, and painted by Georgia O’Keeffe and John Marin. Presented as a negative, Heinecken’s version transforms an icon of modernism into a murky structure flanked by a pickup truck, telephone wires, and other modern-day debris.

Heinecken’s hybrid photographic paintings, created by applying photographic emulsion on canvas, are well represented in the exhibition. In Figure Horizon #1(1971), Heinecken reprised the cut-and-reassemble techniques from his puzzles and photo-sculptures, sequencing images of sections of the nude female body, to create impossible undulating landscapes. Cliché Vary, a pun on the 19th-century cliché verre process, is comprised of three large-scale modular works, all from 1974: Autoeroticism, Fetishism, and Lesbianism. The works are comprised of separately stretched canvas panels with considerable hand-applied color on the photographic image, invoking clichés associated with autoeroticism, fetishism, and lesbianism. Reminiscent of his cut-and-reassembled pieces, each panel features disjointed views of bodies and fetish objects that never make a whole, and increase in complexity, culminating with Lesbianism, which is made with seven or eight different negatives.

In the mid-1970s, Heinecken experimented with new materials introduced by Polaroid – specifically the SX-70 camera (which required no darkroom or technical know-how) – to produce the series He/She (1975-1980) and, later, Lessons in Posing Subjects (1981-82). Heinecken experimented with different types of instant prints, including the impressive two-panel S.S. Copyright Project: “On Photography” (1978), made the year after the publication of Susan Sontag’s collection of essays On Photography (1977). The S.S. Copyright Project consists of a magnified and doubled picture of Sontag, derived from the book’s dustcover portrait (taken by Jill Krementz). The work equates legibility with physical proximity – from afar, the portraits appear to be grainy enlargements from a negative (or, to contemporary eyes, pixilated low-resolution images), but at close range, it is apparent that the panels are composed of hundreds of small photographic scraps stapled together. The portrait on the left is composed of photographs of Sontag’’ text; the right features random images taken around Heinecken’s studio by his assistant.

Heinecken’s first large-scale sculptural installation, TV/Time Environment (1970), is the earliest in a series of works that address the increasingly dominant presence of television in American culture. In the installation, a positive film transparency of a female nude is placed in front of a functioning television set in an environment that evokes a living room, complete with recliner chair, plastic plant, and rug. Continuing his work with television, Heinecken created videograms – direct captures from the television that were produced by pressing Cibachrome paper onto the screen to expose the sensitized paper. Inaugural Excerpt Videograms (1981) features a composite from the live television broadcast of Ronald Reagan’s inauguration speech and the surrounding celebrations. The work, originally in 27 parts, now in 24, includes randomly chosen excerpts of the oration and news reports of it. Surrealism on TV (1986) explores the idea of transparency and layering using found media images to produce new readings. It features a slide show comprised of more than 200 images loaded into three slide projectors and projected in random order. The images generally fit into broad categories, which include newscasters, animals, TV evangelists, aerobics, and explosions.

Text from the MoMA press release

 

Robert Heinecken (American, 1931-2006) 'Figure Cube' 1965

 

Robert Heinecken (American, 1931-2006)
Figure Cube
1965
Gelatin silver prints on Masonite
5 7/8 x 5 7/8″ (15 x 15 cm)
The Robert Heinecken Trust. Courtesy Center for Creative Photography, University of Arizona, Tucson

 

Robert Heinecken (American, 1931-2006) 'Figure in Six Sections' 1965

 

Robert Heinecken (American, 1931-2006)
Figure in Six Sections
1965
Gelatin silver prints on wood blocks
8 1/2 x 3 x 3″ (21.6 x 7.6 x 7.6 cm)
Collection Kathe Heinecken. Courtesy The Robert Heinecken Trust, Chicago

 

Robert Heinecken (American, 1931-2006) 'Fractured Figure Sections' 1967

 

Robert Heinecken (American, 1931-2006)
Fractured Figure Sections
1967
Gelatin silver prints on wood blocks
8 1/4 x 3 x 3″ (21 x 7.6 x 7.6 cm)
The Museum of Modern Art, New York. The Photography Council Fund and Committee on Photography Fund

 

Robert Heinecken (American, 1931-2006) 'The S.S. Copyright Project: "On Photography"' (Part 1 of 2) 1978

 

Robert Heinecken (American, 1931-2006)
The S.S. Copyright Project: “On Photography” (Part 1 of 2)
1978
Collage of black and white instant prints attached to composite board with staples
b 47 13/16 x 47 13/16″ (121.5 x 121.5 cm)
The Museum of Modern Art, New York. Purchased as the partial gift of Celeste Bartos

 

Robert Heinecken (American, 1931-2006) 'Recto/Verso #2' 1988

 

Robert Heinecken (American, 1931-2006)
Recto/Verso #2
1988
Silver dye bleach print
8 5/8 x 7 7/8″ (21.9 x 20 cm)
The Museum of Modern Art, New York. Mr. and Mrs. Clark Winter Fund

 

Robert Heinecken (American, 1931-2006) 'Figure Parts / Hair' 1967

 

Robert Heinecken (American, 1931-2006)
Figure Parts / Hair
1967
Black-and-whtie film transparencies over magazine-page collage
16 x 12″ (40.6 x 30.5 cm)
Collection Karol Heinecken Mora, Los Angeles

 

Robert Heinecken (American, 1931-2006) 'V.N. Pin Up' 1968

 

Robert Heinecken (American, 1931-2006)
V.N. Pin Up
1968
Black-and-white film transparency over magazine-page collage
12 1/2 • 10″ (31.8 • 25.4 cm)
Museum of Contemporary Art, Chicago. Gift of Daryl Gerber Stokols

 

Robert Heinecken (American, 1931-2006) 'Typographic Nude' 1965

 

Robert Heinecken (American, 1931-2006)
Typographic Nude
1965
Gelatin silver print
14 1/2 x 7″ (36.8 x 17.8 cm)
Collection Geofrey and and Laura Wyatt, Santa Barbara, California

 

Robert Heinecken (American, 1931-2006) 'Are You Rea #1' 1968

 

Robert Heinecken (American, 1931-2006)
Are You Rea #1
1968
Twenty-five gelatin silver prints
Various dimensions
Collection Jeffrey Leifer, San Francisco

 

Robert Heinecken (American, 1931-2006) 'Are You Rea #25' 1968

 

Robert Heinecken (American, 1931-2006)
Are You Rea #25
1968
Twenty-five gelatin silver prints
Various dimensions
Collection Jeffrey Leifer, San Francisco

 

Robert Heinecken (American, 1931–2006) 'Cybill Shepherd / Phone Sex' 1992

 

Robert Heinecken (American, 1931–2006)
Cybill Shepherd / Phone Sex
1992
Silver dye bleach print on foamcore
63 x 17″ (160 x 43.2 cm)
The Robert Heinecken Trust, Courtesy of Petzel Gallery, New York

 

Robert Heinecken (American, 1931-2006) 'MANSMAG: Homage to Werkman and Cavalcade' 1969

 

Robert Heinecken (American, 1931-2006)
MANSMAG: Homage to Werkman and Cavalcade
1969
Offset lithography on bound paper
8 3/4 x 6 5/8″ (22.2 x 16.8 cm)
The Robert Heinecken Trust, Chicago

 

 

The Museum of Modern Art
11 West 53 Street
New York, NY 10019
T: (212) 708-9400

Opening hours:
Wednesday – Monday, 10.30 am – 5.30 pm
Friday, 10.30 am – 8.00 pm
Closed Tuesday

MOMA website

LIKE ART BLART ON FACEBOOK

Back to top

04
Feb
14

Exhibition: ‘The Weak Sex – How Art Pictures the New Male’ at Kunstmuseum Bern

Exhibition dates: 18th October 2013 – 9th February 2014

.

The Cult of Muscularity

.
“… muscularity is a key term in appraising men’s bodies … this comes from men themselves. Muscularity is the sign of power – natural, achieved, phallic.”

.
Richard Dyer. Only Entertainment. London: Routledge, 1992, p.114

.

.
“The formation of ‘The Cult of Muscularity’ (Elliott Gorn. The Manly Art. London: Robson Books, 1986) in the last decade of the 19th century was a reaction to the perceived effeminisation of heterosexual masculinity. The position of the active, heroic hetero-male was under attack from the passivity of industrialisation, from the expansion of women’s rights and their ability to become breadwinners, and through the naming of deviant sexualities that were seen as a threat to the stability of society. By naming deviant sexualities they became visible to the general public for the first time, creating apprehension in the minds of men gazing upon the bodies of other men lest they be thought of as ‘pansies’. (Remember that it was in this decade the trials of Oscar Wilde had taken place in England after he was accused of being a sodomite by The Marquis of Queensbury. It is perhaps no coincidence that the rules that governed boxing, a very masculine sport in which a man could become a popular hero, were named after his accuser. By all accounts he was a brute of a man who despised and beat his son Lord Alfred Douglas and sought revenge on his partner, Oscar Wilde, for their sexual adventures). Muscles became the sign of heterosexual power, prowess, and virility. A man had control over his body and his physical world. His appearance affected how he interacted with this world, how he saw himself, and was seen by others, and how closely he matched the male physical ‘ideal’ impacted on his own levels of self-esteem. The gymnasium became a meeting point for exercise, for health, for male bonding, and to show off your undoubted ‘masculinity’…”

The development of ‘The Cult of Muscularity’ may also have parallels in other social environments which were evolving at the turn of the century. For example, I think that the construction of the muscular mesomorphic body can be linked to the appearance of the first skyscrapers in cities in the United States of America. Skyscrapers were a way increasing visibility and surface area within the limited space of a crowded city. One of the benefits of owning a skyscraper like the Chrysler Building in New York, with its increased surface area, was that it got the company noticed. The same can be said of the muscular body. Living and interacting in the city, the body itself is inscribed by social interaction with its environment, its systems of regulation and its memories and historicities (his-tor-i-city, ‘tor’ being a large hill or formation of rocks). Like a skyscraper, the muscular body has more surface area, is more visible, attracts more attention to its owner and is more admired. The owner of this body is desired because of his external appearance which may give him a feeling of superiority and power over others. However this body image may also lead to low self-esteem and heightened body dissatisfaction in the owner (causing anxiety and insecurity in his identity) as he constantly strives to maintain and enhance his body to fulfil expectations he has of himself.

Of course, body image is never a static concept for the power of muscular images of the male body resides in their perceived value as a commodity. This value is reinforced through social and moral values, through fluid personal interactions, and through the desire of self and others for a particular type of body image; it is a hierarchical system of valuation. It relies on what type of body is seen as socially desirable and ‘beautiful’ in a collective sense, even though physical attractiveness is very much a personal choice.”

.
Dr Marcus Bunyan. Excerpt from “Bench Press,” in Pressing the Flesh: Sex, Body Image and the Gay Male, PhD thesis, RMIT Univesity, Melbourne, 2001.

.

*PLEASE NOTE THIS POSTING CONTAINS ART PHOTOGRAPHS OF MALE NUDITY AND MALE SEXUAL AROUSAL – IF YOU DO NOT LIKE PLEASE DO NOT LOOK, FAIR WARNING HAS BEEN GIVEN*

.
Many thankx to the Kunstmuseum Bern for allowing me to publish the art work in the posting. Please click on the photographs for a larger version of the image.

.

.

Alexis Hunter. 'Approach to Fear: XVII: Masculinisation of Society - exorcise' 1977

.

Alexis Hunter (born Epsom, New Zealand, 1948)
Approach to Fear: XVII: Masculinisation of Society – exorcise
1977
10 Color photographs, mounted on two panels, both 25 x 101 cm
Courtesy of Richard Saltoun Gallery
© 2013 ProLitteris, Zürich
(From the section Experiments)

.

Ugo Rondinone. 'I Don't Live Here Anymore' 1998

.

Ugo Rondinone (born Brunnen, Switzerland, 1962)
I Don’t Live Here Anymore
1998
C-prints between Alucobond and Plexiglas
Each 180 × 125 cm
Kunstmuseum Bern, purchased with the donation of an Art Lover
(From the section Masculinity as Masquerade)

.
Digitally manipulates photos of women depicted in various suggestive poses, replacing their features with his own in a sufficiently consistent way for the image to retain its erotic content. By slipping into different bodies, he tests his own body and appearance, and he raises the issue of reality. The artist can only offer his own, man-made version.

.

Lynda Benglis. 'Artforum Advertisement in: Artforum, November 1974, Vol. 13, No. 3, S. 3-4' 1974

.

Lynda Benglis (born Lake Charles, Louisiana, USA, 1941)
Artforum Advertisement in: Artforum, November 1974, Vol. 13, No. 3, S. 3-4
1974
26.7 × 26.5 × 0.5 cm
Bayerische Staatsbibliothek, München
(From the section Experiments)

.

Peter Land. 'Peter Land d. 5. maj 1994' 1994

.

Peter Land (born Aarhus, Denmark, 1966)
Peter Land d. 5. maj 1994
1994
Colour video
Time, 25 Min.
Courtesy Galleri Nicolai Wallner
(From the section Crisis and Criticism)

.

Ursula Palla. 'balance' 2012

.

Ursula Palla (born Chur, Switzerland, 1961)
balance
2012
Colour video installation
Time, 8 Min.
Courtesy the artist
(From the section Crisis and Criticism)

.

.

Masculinity under scrutiny

“This themed group exhibition is our contribution to the discussion on new role definitions of the male gender, a topic that has long been on the agenda of academia and popular culture. Works by artists of both sexes will address the issue of how contemporary art stages male role models and masculinity, critically scrutinizing the content of the same.

Who or what makes a man? How do men define themselves in art since feminism; how do they reflect on their gender and the portrayal thereof? Whereas the preferred angle of engaging with female artists is still today via “gender”, this is still a novel angle for looking at male artists. And as feminist art has finally become an established entity in major institutions, it is time to take a closer look at the art produced by men about men. The Sexual Revolution as well as the feminist and gay movements did not have only one side to them: they likewise impacted the roles of men and transformed images of masculinity. The exhibition therefore explores how contemporary Western artists of both sexes have, since the 1960s, invented new notions of masculinity or shattered existing ones. It does this with some 45 installations, some of which are large and extensive.

With this exhibition, the Kunstmuseum Bern is addressing a topic that, until now, has hardly been tackled in a museum context: the “normal” white heterosexual male, hitherto the ultimate measure for everything we consider characteristically human, is now facing a crisis. The exhibition and catalogue draw on the reflections and insights gained from masculinities studies to throw light on the consequences of the contemporary male crisis and how it is reflected in art, making the extent of the crisis visually palpable.

The works selected for the show have been divided up into six sections. These sections explore what “normal” might be and what the new nuances inherent in being “male” are today. The prescribed tour of the exhibition begins with the chapter on “Strong Weaknesses” and then proceeds through the sections focusing thematically on “Experiments”, “Emotions”, “Eroticism”, “Critique and Crisis”, and “Masculinity as Masquerade”. This route follows, at the same time, a roughly chronological order. The show is accompanied by a rich fund of educational programs with tours of the exhibition, discussions of artworks with invited guests, as well as a film program in collaboration with the cinema Kino Kunstmuseum, and not least, workshops for schools.

Participating artists: Vito Acconci / Bas Jan Ader / Luc Andrié / Lynda Benglis / Luciano Castelli / Martin Disler / VALIE EXPORT and Peter Weibel / Gelitin / Pascal Häusermann / Alexis Hunter / Cathy Joritz / Jesper Just / Jürgen Klauke / Frantiček Klossner / Elke Silvia Krystufek / Marie-Jo Lafontaine / Peter Land / Littlewhitehead / Sarah Lucas / Urs Lüthi / Manon / Paul McCarthy / Tracey Moffatt / Josef Felix Müller / Ursula Palla / Adrian Piper / Anne-Julie Raccoursier / Ugo Rondinone / Carole Roussopoulos / Rico Scagliola and Michael Meier / Sylvia Sleigh / Nedko Solakov / Megan Francis Sullivan / Sam Taylor-Johnson / Costa Vece / William Wegman / Silvie Zürcher.

Text from the Kunstmuseum Bern website

.

Tracey Moffat. 'Heaven' (still) 1997

.

Tracey Moffat. 'Heaven' (still) 1997

.

Tracey Moffat. 'Heaven' (still) 1997

.

Tracey Moffat (born Brisbane, Australia, 1960)
Heaven (3 stills)
1997
Colour video
Time, 28 Min.
© 2013 ProLitteris, Zürich
(From the section Eroticism)

.

.

Male to the Hilt: Images of Men

“The exhibition The Weak Sex – How Art Pictures the New Male zeroes in on the evolution of male identity since the 1960s. On view are works by 40 artists regardless of gender who question masculinity and stage it anew. The Kunstmuseum Bern seeks to foster dialogue in the exhibition and is therefore increasing its focus on social media. For the first time our visitors can respond to issues raised by an exhibition immediately on location…

.
The whole spectrum of art media and male images

The exhibition is presenting works that cover the entire range of media used by artists, including paintings, drawings, photographs, films, videos, sculptures and performance-installations. Artists of all ages are represented in the exhibition, enabling it to highlight images of men in all age groups. Each of the artworks questions social norms, who or what a man is, while orchestrating masculinity in novel ways and reflecting on what it means to be a “man”. The artworks in the show take up the theme of masculinity or male emotions – as discussed in society in general or as openly demonstrated by men today: as weeping sport heroes, the disadvantaged position of divorced fathers, overstrained top managers or criminal youths.

.
Of strong weaknesses, eroticism and the male in crisis

The exhibition is divided into six sections that explore key aspects of masculinity studies and thus simultaneously follow a loose art-historical chronological thread. The introductory section takes up the theme of “Strong Weaknesses” with representations of men weeping or expressing fear. The second section “Experiments” scrutinizes the exciting events that took place in conjunction with the social movements of the 1960s and 1970s. The section “Emotions” presents male emotionality in intensely stirring artistic orchestrations. The section “Eroticism” take us through a selection of artworks that investigate men as objects of desire. The last two sections of the exhibition “Crisis and Critique” and “Masculinity as Masquerade” investigate traditional male images and give us an account of the potential of new gender orientations.”

Press release from the Kunstmuseum Bern website

.

Bas Jan Ader. 'I'm Too Sad to Tell You' 1970/71

.

Bas Jan Ader (born Winschoten, Netherlands, 1942, died 1975 presumably on the high seas. Lived in California, USA, as of 1963)
I’m Too Sad to Tell You
1970/71
16mm, s/w
Time, 3:34 Min.
Museum Boijmans Van Beuningen, Rotterdam
(From the section Strong Weaknesses)

.

Sylvia Sleigh. 'Paul Rosano in Jacobson Chair' 1971

.

Sylvia Sleigh (born Llandudno, Wales, Great Britain, 1916; died New York, USA, 2010)
Paul Rosano in Jacobson Chair
1971
Oil on canvas
131 x 142 cm
Courtesy The Estate of Sylvia Sleigh & Freymond-Guth Fine Arts Zürich
(From the section Eroticism)

.

Peter Weibel with Valie EXPORT. 'Peter Weibel Aus der Mappe der Hundigkeit' (Peter Weibel From the Underdog File) 1969

.

Peter Weibel with Valie EXPORT
Peter Weibel Aus der Mappe der Hundigkeit (Peter Weibel From the Underdog File)
1969
Documentation of the action
5 s/w photographs, 40.4 x 50 cm / 50 x 40.4 cm
Sammlung Generali Foundation
Wien Foto: Josef Tandl
© Generali Foundation © 2013 ProLitteris, Zürich
(From the section Experiments)

.

Gelitin. 'Ständerfotos - Nudes' (Standing Photos - Nudes) 2000

.

Gelitin
Ständerfotos – Nudes (Standing Photos – Nudes)
2000
Series of 15 Lambda prints
Various dimensions
(From the section Eroticism)

.

Gelitin. 'Ständerfotos - Nudes' (Standing Photos - Nudes) 2000

.

Gelitin
Ständerfotos – Nudes (Standing Photos – Nudes)
2000
Series of 15 Lambda prints
Various dimensions
(From the section Eroticism)

.
Austrian artists’ collective with Wolfgang Gantner, Ali Janka, Florian Reither, and Tobias Urban. Apparently became acquainted at a summer camp in 1978. Changed their name from Gelatin to Gelitin in 2005.

.

.

“Those who lived through their childhood and youth as members of the baby-boomer generation in the period of the late nineteen-fifties to the mid-seventies, as we did, received a clear view of the world along the way. It was the Cold War. There were precise dividing lines, and it was possible to completely separate good and evil, right and wrong, from one other. The division of roles between men and women was regulated in a way that was just as self-evident. For many children of this time, it was natural that the father earned the money while the mother was at home around the clock and, depending on her social position, went shopping and took careof the laundry herself, or left the housework to employees in order to be able to dedicate herself to “nobler” tasks such as, for instance, beauty care. Family and social duties were clearly distributed between husband and wife: the “strong” sex was responsible for the material basics of existence and for the social identity of the family. The “weak” or also fair sex, in contrast, was responsible for the “soft” factors inside: children, housekeeping, and the beautification of the home. The year 1968 did away with bourgeois concepts of life. Feminism and emancipation anchored the equality of men and women in law. And since the nineteen-sixties, art has also dealt intensively and combatively with feminism and gender questions.

Since VALIE EXPORT walked her partner Peter Weibel on a leash like a dog in their public action that unsettled the public in 1968, legions of creators of art, primarily of the female sex, have questioned the correlations between the genders and undertaken radical reassessments. The formerly “strong” gender has thus long since become a “weak” one. Nevertheless, the exhibition The Weak Sex: How Art Pictures the New Male is not dedicated first and foremost to the battlefield of the genders. Nor is the gender question, which has so frequently been dealt with, posited in the foreground. The Weak Sex is instead dedicated to man as object of research. In what state does he find himself now that his classical role has been invalidated? How does he behave after the shift from representative external appearance to work within the family unit? And where does he stand in the meantime in the midstof so many strong women? What has become of the proud and self-assured man who once signed the school report cards with praise or reproach as head of the family? What has become of the XY species since then is presented – insightfully, sarcastically, and wittily – in the exhibition by Kathleen Bühler.”

Part of the Preface to the exhibition by Matthias Frehner, Director of the Kunstmuseum Bern and Klaus Vogel, Director of the Deutsches Hygiene-Museum Dresden

.

Sam Taylor-Johnson. 'Steve Buscemi' 2004

.

Sam Taylor-Johnson (born London (UK), 1967)
Steve Buscemi
2004
From the series: Crying Men, 2002-2004
C-Print
99.2 x 99.2 cm framed
Courtesy White Cube
© Sam Taylor-Johnson
(From the section Strong Weaknesses)

.

Sam Taylor-Johnson. 'Gabriel Byrne' 2002

.

Sam Taylor-Johnson (born London (UK), 1967)
Gabriel Byrne
2002
From the series: Crying Men, 2002-2004
C-Print
86.2 x 86.2 cm framed
Courtesy White Cube
© Sam Taylor-Johnson
(From the section Strong Weaknesses)

.

Costa Vece. 'Me as a Revolutionary, Dictator, Guerilla, Freedom Fighter, Terrorist, Jesus Christ' 2007

.

Costa Vece (born Herisau, Switzerland, 1969)
Me as a Revolutionary, Dictator, Guerilla, Freedom Fighter, Terrorist, Jesus Christ
2007
Ultrachrome – Digitalprint
106 × 80 cm
(From the section Crisis and Criticism)

.

Ugo Rondinone. 'I Don't Live Here Anymore' 1998

.

Ugo Rondinone (born Brunnen, Switzerland, 1962)
I Don’t Live Here Anymore
1998
C-print between Alucobond and Plexiglas
180 × 125 cm
Kunstmuseum Bern, purchased with the donation of an Art Lover
(From the section Masculinity as Masquerade)

.

Rico-Scagliola-&-Michael-Meier-Nude-Leaves-and-Harp-WEB

.

Rico Scagliola & Michael Meier (born Zurich, Switzerland, 1985; born Chur, Switzerland, 1982)
Nude, Leaves and Harp
2012
Floor Installation, HD Digital Print on Novilux traffic, dimensions variable
Ed. 1/5

.

Jürgen Klauke. 'Rot' 1974

.

Jürgen Klauke (born Kliding, Germany, 1943)
Rot
1974
Series of 7 photographs
Each 40 × 30 cm
Kunstmuseum Bern
(From the section Experiments)

.

.

Stronger and Weaker Sexes: Remarks on the Exhibition

Kathleen Bühler Curator Kunstmuseum Bern

In 1908, the Genevan politician and essayist William Vogt wrote the book Sexe faible (The Weak Sex), in which he examines the “natural” weaknesses and inabilities of the female gender. Intended as a “response to absurd exaggerations and feminist utopias,”1 since then the catchy title has shaped the battle of the sexes as a dictum. Like Otto Weininger’s misogynistic study Geschlecht und Charakter (Sex and Character, 1903), Sexe faible is one of the texts from the turn of the previous century that justified the legal, political, and social subordination of women based on their anatomical and, according to the opinion of the author, thus also intellectual inferiority in comparison with men.2 The perception of women as the “weak sex” persisted tenaciously. It is first in recent years that this ascription has slowly been shifted to men, as for instance in the report by neurobiologist Gerald Huther called Das schwache Geschlecht und sein Gehirn (The Weak Sex and His Brain) published in 2009.

Polemics has long since yielded to statistics, and the most recent biological discoveries are gaining currency, such as the fact that male babies are already at risk in the womb because they lack a second X chromosome.3 This genetic “weakness” would apparently lead seamlessly to a social weakness, since males more frequently have problems in school, turn criminal, and die earlier.4 In addition to the findings on biologically based weaknesses also comes the social, economic, and political challenge, which has for some years been discussed as a “crisis of masculinity.” With this metaphor, “an attempt is made to apprehend all the changes that contribute to the fact that the dominance of the male gender, which was formerly consolidated to a large extent, … has lost the obviousness of being self-evident.”5 Nothing therefore demonstrates the transience of gender stereotypes more clearly, and one might rightly ask whether the earlier “weaknesses” might long since have come to be considered new “strengths.” The exhibition at the Kunstmuseum Bern takes up the thread that was already spun by the small but noteworthy exhibition in Switzerland Helden Heute (Heroes Today) in 2005.6 At that time, the focus was put on hero images in contemporary art and on society’s current need for strong men in art and politics.7 The current exhibition in Bern, in contrast, argues quite differently that specifically images of “weak” men best represent the social and cultural liberation movements of the twentieth and twenty-first centuries. The fact that men today are allowed to express their feelings publicly, as is shown for instance by the example of the exceptional Swiss athlete Roger Federer, or that they are staged by female artists as object of desire and no longer as subject of desire is a crucial innovation in the visualization of gender identities. After various exhibitions in recent years were dedicated to gender relations, gender imprinting, or the social latitude in performative stagings of gender,8 the exhibition at the Kunstmuseum Bern focuses exclusively on men in contemporary art for the first time.9 It brings together the points of view of male and female artists who deal either with their own experiences with men and/or being a man, or with an examination of the images of men that are available. This exhibition has been long overdue.

Nonetheless, what first needs to be overcome is the perception that “gender” themes are a woman’s matter and that only marginalized positions have addressed their social gender. Hegemonic male types – thus men who, according to general opinion, embody the dominant masculine ideal most convincingly – have only been reflected in public through media for a relatively short time, even though the male gender is also a sociocultural construct, just like that of women, transgender, or inter-gender individuals.10 What comes to be expressed here is the invisibility of norms. As is generally known, it is those social groups that hold the most power that actually expose their own status the least. In Western cultural tradition, these are physically sound, white heterosexual men.11 They remain the norm unchallenged as a “blind spot” without their position of power and their power to make decisions ever becoming a focus. The masculine-heterosexual dominance succeeds in “remaining out of the question itself,” as the art historian Irit Rogoff has criticized, by subordinating all representations of the “other” to their own norm, including women, individuals with a different sexual orientation, and non-whites.12

The fact that male bodies are becoming visible today in the most unexpected places is demonstrated in a striking way by the work Nude, Leaves and Harp (2012) by Rico Scagliola and Michael Meier, which graces the entrance area to the exhibition in Bern. The artist duo incorporated detailed images of their naked, sculpted bodies into a palm and marble decor on the floor. The path to the exhibition literally leads over their nakedness. Two exhibitions in Austria were also recently dedicated to this new presence of the naked man,13 with numerous works documenting “the deconstruction of hegemonic models of masculinity – the look of desire at the male body as well as body cult and exploitation,” which is also a focus of the exhibition in Bern.14 However, while those responsible in Linz and Vienna assumed a distanced, art-historical perspective by taking an iconographic approach based on the selection of motifs or a chronological approach according to epoch, the exhibition in Bern favors a different perspective. It focuses on representations of masculinity in art since the nineteen-sixties while simultaneously taking the historical conditions of being a man into consideration by utilizing central issues in masculinity research as a guide. What thus results is a logical division of the exhibition and this publication into six chapters.

The introductory chapter “Strong Weaknesses” revolves around the change in gender virtues and considers this based on the example of the weeping and fearful man. The chapter “Experiments” presents eccentric artistic stagings and sociocritical actions that were influenced by the sexual revolution. The chapter “Emotions” highlights the point in time at which men themselves increasingly cast aside the image of the successful and unflinching hero and explore men’s emotionality through doing so. The chapter “Eroticism” describes the change in gaze and position from the male subject to object of desire. The final two chapters “Crisis and Criticism” and “Masculinity as Masquerade,” in contrast, are dedicated to a younger generation of artists who deal out criticism of their “fathers” and also discover the arsenal of gender stagings and their utopian potential anew.”

.

Footnotes

1 Une riposte aux exagérations, aux absurdités et aux utopies du féminisme is the subtitle.

2 Otto Weininger, Geschlecht und Charakter, 19th ed. (Leipzig and Vienna, 1920), p. 390. Both Weininger’s book and Vogt’s pamphlet, which saw signs of cultural decay in the women’s movement, are considered to be expressions of a growing antifeminism. The often-used term “weak sex” then also provided the title of a theater piece by Edouard Bourdet in 1929, which was even filmed in 1933.

3 “Männer – Das schwache Geschlecht und sein Gehirn: Peter Schipek im Gespräch mit Prof. Dr. Gerald Hüther,”
http://www.sinn-stiftung.eu/downloads/interview_maenner_das-schwache-geschlecht.pdf, p. 2 (accessed July 2013).

4 Carmen Sadowski, “Der Mann: das schwache Geschlecht,” Express.de,
http://www.express.de/living/studien-belegen-der-mann—das-schwache-geschlecht,2484,1190404.html (accessed July 14, 2013).

5 Michael Meuser and Sylka Scholz, “Krise oder Strukturwandel hegemonialer Männlichkeit?,” in In der Krise? Männlichkeiten im 21. Jahrhundert, ed. Mechthild Bereswill and Anke Neuber (Münster, 2011), p. 56. See also the text by Michael Meuser in this book.

6 Helden Heute: Das Heldenbild in der zeitgenössischen Kunst, Centre Pasquart, Biel, 2005.

7 Sociologists interpret this as a sign of need in times of social upheaval. See Dolores Denaro, in Helden Heute: Das Heldenbild in der zeitgenössischen Kunst, ed. Dolores Denaro, exh. cat. Centre Pasquart (Biel, 2005), p. 20.

8 Oh boy! It’s a Girl, Kunstverein München, 1994; Féminin – Masculin, Centre Georges Pompidou, Paris, 1995; Rosa für Jungs: Hellblau für Mädchen, Neue Gesellschaft für Bildende Kunst, Berlin, 1999; Das achte Feld, Museum Ludwig, Cologne, 2006; to name but a few.

9 To date, this has occurred only in smaller exhibition spaces, above all during the nineteen-eighties and nineties, and has remained practically undocumented. An exception in this respect was the exhibition Women’s Images of Men (1984) at the Institute of Contemporary Art, London, organized by Joyce Agee, Catherine Elwes, Jacqueline Morreau, and Pat Whiteread.

10 Inge Stephan, “Im toten Winkel: Die Neuentdeckung des ‘ersten Geschlechts’ durch men’s studies und Männlichkeitsforschung,” in Männlichkeit als Maskerade: Kulturelle Inszenierungen vom Mittelalter bis zur Gegenwart, ed. Claudia Benthien and Inge Stephan (Cologne et al., 2003), p. 13.

11 Richard Dyer, “Introduction,” in The Matter of Images: Essays on Representation, ed. Richard Dyer (London and New York, 1993), p. 4.

12 Irit Rogoff, “Er selbst: Konfigurationen von Männlichkeit und Autorität in der Deutschen Moderne,” in Blick-Wechsel: Konstruktionen von Männlichkeit und Weiblichkeit in Kunst und Kunstge-schichte, ed. Ines Lindner et al. (Berlin, 1989), p. 141.

13 Nude Men, Leopold Museum, Vienna, 2012-13; The Naked Man, Lentos Museum, Linz, 2012-13.

14 Barnabàs Bencsik and Stella Rollig, “Vorwort,” in Der nackte Mann: Texte, exh. cat. Lentos Kun-stmuseum Linz and Ludwig Museum – Museum of Contemporary Art (Budapest, 2012), p. 7.

.

Urs Lüthi. 'Lüthi weint auch für Sie' (Lüthi also cries for you) 1970

.

Urs Lüthi (born Kriens, Switzerland, 1947)
Lüthi weint auch für Sie (Lüthi also cries for you)
1970
Offset printing on paper
85,5 x 58,6 cm
Ed. 15/100
Kunstmuseum Bern Sammlung Toni Gerber (Schenkung 1983)
© Urs Lüthi
(From the section Experiments)

.

Luciano Castelli. 'Lucille, Straps Attractive' 1973

.

Luciano Castelli (born Lucerne, Switzerland, 1951)
Lucille, Straps Attractive
1973
Collage on cardboard
100 x 70 cm
Kunstmuseum St. Gallen
© 2013 ProLitteris, Zürich
(From the section Experiments)

.

littlewhitehead. 'The Overman' 2012

.

littlewhitehead (Craig Little, born Glasgow (UK), 1980. Blake Whitehead, born Lanark (UK), 1985)
The Overman
2012
Mannequin, towels, Boxing Glove, wooden base
120 x 120 x 120cm
Saatchi Collection, London Courtesy of the artist/Sumarria Lunn Gallery/Saatchi Collection
(From the section Crisis and Criticism)

.

Pascal Häusermann. 'Megalomania, No. 8' 2009

.

Pascal Häusermann (born Chur, Switzerland, 1973)
Megalomania, No. 8
2009
Monotype, oil paint, shellac
43 x 29 cm
Private Collection, Courtesy the artist
(From the section Crisis and Criticism)

.

Sarah Lucas. 'Self Portrait with Knickers' 1999

.

Sarah Lucas (born London (GB), 1962)
Self Portrait with Knickers
1999
From Self Portraits 1990-1999
1999
Iris print on watercolour paper
80 x 60 cm
© Sarah Lucas, courtesy Sadie Coles HQ, London
(From the section Masculinity as Masquerade)

.

Sarah Lucas. 'Self Portrait With Skull' 1996

.

Sarah Lucas (born London (GB), 1962)
Self Portrait With Skull
1996
From Self Portraits 1990-1999
1999
Iris print on watercolour paper
80 x 60 cm
© Sarah Lucas, courtesy Sadie Coles HQ, London
(From the section Masculinity as Masquerade)

.

Sarah Lucas. 'Smoking' 1998

.

Sarah Lucas (born London (GB), 1962)
Smoking
1998
From Self Portraits 1990-1999
1999
Iris print on watercolour paper
80 x 60 cm
© Sarah Lucas, courtesy Sadie Coles HQ, London
(From the section Masculinity as Masquerade)

.

Silvie Zürcher. 'Blue Shorts' 2005/6

.

Silvie Zürcher (born Zurich, Switzerland, 1977)
Blue Shorts
2005/6
From the series I Wanna Be a Son
Collage
31.5 x 24.4 cm
Courtesy Silvie Zürcher
(From the section Masculinity as Masquerade)

.

.

Kunstmuseum Bern
Hodlerstrasse 12
3000 Bern 7
T: +41 31 328 09 44
E: info@kunstmuseumbern.ch

Opening hours:
Tuesday: 10h – 21h
Wednesday to Sunday: 10h – 17h
Mondays: closed

Kunstmuseum Bern website

LIKE ART BLART ON FACEBOOK

Back to top




Marcus Bunyan black and white archive: ‘Études’ 1994

Join 2,238 other followers

Follow Art_Blart on Twitter
Art Blart on Pinterest

Lastest tweets

Dr Marcus Bunyan

Dr Marcus Bunyan is an Australian artist and writer. His work explores the boundaries of identity and place. He writes the Art Blart blog which reviews exhibitions in Melbourne, Australia and posts exhibitions from around the world. He has a Dr of Philosophy from RMIT University, Melbourne and is currently studying a Master of Art Curatorship at The University of Melbourne.

December 2017
M T W T F S S
« Nov    
 123
45678910
11121314151617
18192021222324
25262728293031

Archives

Categories