Nothing threatens me,
not even the sun.
The sky is an immense cloud
made of mother-of-pearl.
The lake is an immense cloud
made of mother-of-pearl.
I am the mermaid of the lake.
— I am an infinite melody
like the murmur of the rain.
(From “Purity” by Nina Cassian)
Far Bright Star, a show of uncanny range, touching on philosophy, aesthetics and even love while remaining fully alive to the abstract potential of its theme, it's nonetheless strictly concerned with visibility. As any act of making the eye and the mind aware of the infinite universes created by the hands of artists through time, the show also embeds its stance. At once both curious and reverential, at the level of the how the old masters’ paintings were made, and in turn perceived, especially today.
This investigation of baroque, impressionist and surrealist works represents a focused cross-section of the show’s aim at understanding the ways in which art history has been created, both through the art works that enter its canon, and the contexts—discursive and personal—that shape it. Far Bright Star addresses art history as a starting motif for a conversation on the specific aspects of contemporary art’s relation with its past. While defining the first through a system of influences that it encapsulated, this exhibition aims to identify the sources and the elements of such power in one contemporary artist’s work.
Stretched to its breaking point while being at once materialized and dissolved into art, the notion of ‘star’ assumes a plastic quality in this exhibition, entering into a much more poetical space of purpose, while nevertheless seeking to foster a productive, if at times, material reverie.
Thus, the exhibition structure could be said to refer to a universal situation, one that speaks about collecting and mapping the interrelations that produce inside a collection. A broader context, just as our rear view over the history of art where the most definitive characteristic of which is the experience of being immersed, utterly, in a world marked by an unprecedented diversity and depth of difference.
In art history, just as in astronomy where astronomers can determine the mass, age, and many other properties of a star by observing its motion through space, luminosity, and spectrum respectively, the artist’s body of work and its practice can be understood, classified and in the end put in a relationship with other nearer or farther artists.
The star metaphor thus becomes a vehicle for the allure of spatial exploration as well as for time and memory. There’s something at once incredibly empowering and incredibly humbling in knowing that an artwork that we're seeing today has sparked the memory of another one, one with which it doesn't have a concrete connection, but rather a sensorial or emotional intersection.
The voice of the enigmatic work of Iris Schomaker that opens the show is revelatory for the whole exhibition journey. It’s dripping portrait guides the rest of the show’s palindromic structure and closes in a murmur the entire display. Based in the model of Goethe's writing about the sky as much as on the logics of daydream, the exhibition starts a cinematic journey on Salvador Dali’s hallucinatory reality, a trip in a lucid literary fiction designed by Toulouse Lautrec, and a disturbing ‘orthodox’ battle vibrating from within Goya’s piece. In the middle of it all, as a constant reminder of the reason for which this traveling had begun, stand the works of Iris Schomaker.
Executed in a different technique, Iris Schomaker’s paintings rise with the same weightless attitude as of its smaller scale company of lithographs. They share the same monochromatic and expressive quietness as the graphic works in any conventional sense, while also revealing the presence of the artist’s hand. The flatness of their surface catches the light at various angles and eases the otherwise geometrical effect. Her drawing lines, sometimes exact, other times in a continuous search-like movement, are speaking about Iris’s luminous handling of paint. Be it soft, translucent or chalky thick, her painted volumes seem immaterial, but at the same time visible through her use of light and shadowy depths. Like glowing after-images, or mirages conjured out of nothing, her bodies seem to float in a space where there is no gravity and the time had stopped.
Iris’s works move beyond the conventional narrative structures that tend to construct coherent temporal structures in order to configure time. There is a suspended state of time that exists in her paintings and individual moments liberate themselves from the continuity of movement and extricate themselves from historical time. The body in her paintings used to be confined in space and now it is time that imprisons it. Because in her work, space becomes a metaphor only, one of everything which is left aside, forgotten, or even damned—a metaphor of that quiet, almost inaccessible place of Mystery.
In some of her compositions, multiple perspectival planes collide breaking the illusion of a single homogeneous, unchanging space. This multiplicity of perspectives breaks the single static position of the viewer and is woven into the visual construction. A structure that draws its beauty from its own elusiveness.
This congruent setting in a neutral space and time frame of the entire exhibition highlights the kinds of dialectics that are obtained from these juxtapositions between contemporary art and old works dating from the 19th to the 20th century. The individual ones belonging to the artists themselves, but also, by extension, to the viewer, who encounters the works at different historical moments, and contexts, including in that the ones created for them by this show.
When we look at Iris’s works, with her majestic compositions, delicate nuances and inks, and distinctive brush strokes, we are reminded of not only the masters of past centuries, but also of the glories of grand opera with its magnificent performances. An opera like the Japanese Noh which stresses the simplicity of gestures while leaving the main characters performing poetic solo recitals.
Although painting and music have complex afterlives, circulating via shifting paths of exchange, the virtuosity that holds these great works forever in place is always a transcending vector.
It is difficult to talk about an artist’s individual brushstroke because it’s hard to explain the difference between an utterly casual stroke, flawlessly executed, a mark of perfect control and a line made in imitation of an old master’s hand which after a thorough look, you discover as being crude or flashy. That is why an artist’s technique may be compared to the voice of a singer. The voice, a gift itself bestowed by nature, requires training, but its timbre, range and tonal color are uniquely its own.
With an eye toward excavating the hidden histories that lay in the grounds of such artistic mastery, Far Bright Star explores which attitudes and practices of past centuries are preserved and which of their visions continue to be present and alive. Through it all, Far Bright Star speaks about time as a frame to think-through, and about art as a continuous life event that links the past to the future.
The grandeur and serenity of Iris’s work with its peculiar fusion of levity and shapely definition renders her and the other’s poetry existentially assuring.
Denise Jambore
A Thousand Mornings
“The man who has many answers
is often found
in the theaters of information
where he offers, graciously,
his deep findings.
While the man who has only questions,
to comfort himself, makes music.”
Mary Oliver
A Thousand Mornings is an exhibition about asking. Ourselves, through art.
And there are two main tracks set for finding the right questions, rather than actual answers. One would be the general inquiry on memory. What are these personal constructions, and how is our individual history used rhetorically and representationally? The other subject is the identity fabric within a given narrative—be it ours, or outside us.
Thinking about memory we always face the problem of objective and subjective knowledge, of dividing between our identity and the larger context. In art, it is perhaps more productive to acknowledge the world as always unfinished—as a narrative field where we can allow the discourse to dissolve into relativism.
The works in this exhibition display stories that use memory to give form to the relationship we all have with the everyday, in a certain “domestic archaeology.” The way we relate to the exterior world and our identity are explored by Peter Demetz through a series of metaphorical questions.
There is no brief introduction to his works. Because they speak to you at first sight just as something you’re expecting or you might already know. But then it slows down and your understanding starts to fade, leaving imagination as well as analysis take its flow.
Until illumination occurs.
In concert with this “philosophy of the dawn”, Peter Demetz’s works explore how understanding might be both supported and undermined through the single channel view of a situation set up by the artist.
In working out such encounter with a reality that is offering itself through both a three dimensional existence and a flat image effect, it is fair enough to suggest a cross between Plato’s “Allegory of the Cave” and Erwin Piscator’s “epic theater”.
What brings this dialectic approach is the works’ carefully constructed system of representation in which the human presence is primary to the space it inhabits; while the viewer’s observant participation is mandatory.
Through his metaphor, Plato explains our perception of reality as being like a “habitation in prison”, where one understands the world only through the firelight that draws shadows on the walls, as opposed to the sunlight, under which one can truly see and gather knowledge.
“The ascent and the view of the upper world to the rising of the soul into the world of the mind". (Plato, “The Republic”)
Compelled by Demetz’s works to dive into a world of creative possibilities, the viewer is entering a game of exposure and voyeurism altogether. He is held outside the remits of the artwork, acting like a giant observant who must explore that miniature world only through the opening that the work’s deep frame is offering.
This type of limited interaction with the three dimensional presence of the piece, the imposed frontal view, is one of the aspects that make it familiar with the theatrical exposure. The spectator is catapulted in a narrative which develops in front of him. He is silently taking part in the frozen play that takes place on that small stage, although he keeps his consciousness un-entangled. The audience is an active witness, being detached from the action of the play. Similar to the techniques applied by Bertolt Brecht in his theatrical endeavors, Demetz is using the "estrangement effect" in the staging of his compositions as a tool, while the same dramatic protocols are employed in the overall structure of the exhibition.
Each work is presented as a separate scene; each one is linked to the next one but keeps its individual place in the path of understanding the show. As with the theatrical principles of epic theater, the exhibition uses the montage to emphasize the separation between acts and the moments of silence. The white, empty spaces between the works are meant to allow the transition to the next piece, and give the viewer time to reflect and remember.
Another principle in this dramatic construction is the use of breakage, the contrast and the contradiction that articulate the show. One of the reasons for which the show includes the works of Karel Appel is this particular turnoff that his works engender. In this case, it is about marking an aesthetic disrupt while discovering the conceptual bridges that link both artists.
The energetic, un-contained Appel floods his canvases with psychotic representations of a de-constructed environment, commenting upon the human condition. Aside from a similar approach to space, Appel’s chromatic madness is based on the same understanding of bright light, and its contribution to cognitive processes.
The figurative plays an essential part in Demetz’s narrative, but what the epic development is proposing is defying the shallow performance of manipulative plots. It rather sets the eye and the mind on an abstract road. With their neutral, un-identifiable figures, Demetz’s characters relate to the viewer on an emotional, contemplative level. A certain melancholy sprouts in each piece, putting the fiction in a special frame: that of meditation.
The evanescence of fixed meanings of the scenes described in each piece is the result of reframing the question of experience itself, in Walter Benjamin’s sense: experience as the result and totality of a person’s perception, interpretation, and memory.
What Demetz’s works do is restaging moments, indeterminate fields and fragments of gestures that can only unfold over time—by willful reassembly in the viewer’s thought and memory.
The audience is therefore the one that negotiates its own relationship with the work, and establishes the syntax, the rhythm and the sound of each story.
This dynamic aspect of engaging with the works, in which the audience must build the narrative, is set in motion at the blurring moment of confronting the work with its title. Like an accompanying note, the title is not delivering the key to understanding, but rather appeals to the same memory forage towards which the works direct the viewer. The titles cooperate with the eye, but what they bring forth is tuned with the neutral tone of the entire work: “The limit”, “The question”, “The open door” and so on. Therefore, this is another way of placing the spectator in a position where they have to make their own selection process as they delve into their memory, resurfacing the forgotten.
Piercing the invisible screen that stands as the convention between the viewer and the art works, Demetz’s opens a dialog channel. Once plugged to the work, our memory is activated and recovers its present tense. The works have a sense of permission to enter the viewer’s mind, just as responsibly as the latter owns a priori.
Questioning becomes a two way mirror, but operating on different scales. The small, utopian version of a megastructure that is built inside the wooden frames is communicating with the real human scale that is opposing to. For the artist works not only with the scale of his sculpted figures, but with the viewer’s size as well, transforming the audience into a gulliverian presence. In the end, a scale question which only amplifies the notion of relative understandings due to a different awareness of existence.
Denise Jambore
INNOCENTS ABROAD
(Research Fellowship at National Museum of Modern and Contemporary Art of Korea, Seoul)
The research on ‘hospitality’ has been referenced in philosophy and some of the humanities but it remained peripheral to aesthetics. Thus my delving into Korean art scene departed from artist Do Ho Suh’s work ‘In-Between hotel’ (2012), a manifold work that expands over a period of investigation on social and political patterns related to identity, personal history doubled by aesthetic concerns.
For this research purposes, hospitality as the central articulating concept, and well-known political and poetical Korean practice, should admit its polyphonic etymology, its quality of porosity and the multiple understandings that this term is opening in the field of knowledge production and under the current context of transition as a permanent longing for novelty and new definitions of the Korean contemporary art—the meta/postpost/alter/new-modernity that is wandering into. With an emphasis on the contemporary Eurasian ‘puzzle’ as a ‘landmass of time’ that reveals a dialogical set of practices of vital frictions between facticity and ideality, periphery and epicenter, the exploration of hospitality in Korea might be considered both an examinatory updating of human condition inasmuch as an exercise using a poetical appropriation of everydayness and a blend of tactics and methods of opening a new angle of incidence upon the artistic means of understanding contemporary art as a ‘supercontinent’, globalism vs. globalization, semiocapitalism and present posthumanistic realities and conditions in the many shapes and vocabularies in which they’re employed by contemporary artistic discourses.
Regarding the Korean curatorial practice, my research provides a scope, a platform for a more critical edged interpretational mean for the translation of hospitality to emancipation and the exhibition practices ‘structure that is constantly creating new economic rationels, new architectures and a new raison d’être for the Korean artists to produce, emulate and replicate—therefore accommodating these particular questionings to the exhibition as a site of production, of re-construction, a space of investigation of the ‘dismantling’ and the ‘re-coding’ notions in topical artistic practices and ethics of self-organization in the Korean contemporary environment.
Thus, my research project emphasizes the rhizomatic nature of the concept of hospitality, gathering in one archipelago more social, political and artistic islands, both foreign and Korean.
In this regards, an important aspect of my research is examining the practice of artists who can no longer be classified and located either inside or outside the 'West,' rather occupying an in-between space. Therefore by re-conceptualizing Korean hospitality, even the apparently adequate notions of 'European,' 'Western' or 'Asian' art may no longer be concise; and following Homi Bhabha’s neutral position, Korean contemporary art is creating a new and hybrid identity of an overwhelming ‘Third Space’
Research topics include:
The audience and the humanistic autonomy (research on the public programs offered by the National Museum of Modern and Contemporary Art, Korea with a special focus on the Children’s Museum)
Extra-territoriality: Cultural sites as ‘identity makers’ (case studies of Korean museums, galleries, biennials etc.)
Diasporic artistic practices in which the Korean identity is always in a state of change and synthesis.