More than surface: Just Resting Your Eyes at Rodman Hall

It’s necessary to first acknowledge that Just Resting My Eyes, the first of the two part exhibition at Rodman Hall featuring the work of Honours graduates from Brock University’s Department of Visual Arts, should be on display longer than two weeks. The works by Denise Apostolatos, Victoria Morinello, Jill Newman, Jacob Primeau and Aaron Thompson are often dense and inviting, and on my repeated visits have shifted in my interpretation, and in their relationship to each other. The art works in this exhibition occupy the larger back gallery space but also the side long “hallway” as well as the small inset alcove that faces the ‘title wall.’

Just Resting My Eyes is dominated by painted and drawn work. In some ways this enhances the show, as he painterly nature of Victoria Morinello’s Bittersweet Temptations (1 through 6) located in the recesses adjacent to the “meeting room” with image transfers rendered more visually enticing through mixed media (paint, plastic wrapping, scratchy scrawling marks and erasures) both contrasts and casts in relief the difference of Jacob Primeau’s Familiar Strangers. The latter is a massive acrylic and oil on canvas, whereas Temptations are smaller (four installed together as a block aren’t a tenth of the size of Strangers). Morinello has larger pieces in the lower gallery space, “facing” each other – no pun intended as the women in the loose triptych, all sharing the title The Holy Trinity with individual descriptors of (foil) or (plastic), as matches their making, all have expressive manners.

Unlike some previous iterations of BFA graduates exhibitions, Eyes is installed so that the respective artists (and yes, I’ll use that term here, as the quality and consideration of the works mark them as more that than students) intermix. Jill Newman’s linear, monochromatic blind contours occupy most of the side hallway, with smaller works that have a strength in repetition, a clean beauty in execution of sharp black on white or glowing white on black. The wall itself bears some of her loose, and sure, lines. Further down in this space, Primeau – who presents what is one of the two (okay, maybe three – I reserve the right to change my mind on future visits) best works in the show – offers four in a series titled Selected Street Photography. Though these are night images, and are dark, the flaring spots of street lights or the glistening of the reflection of artificial lighting in these is echoed (realized? recreated?) in his painting in the other room, Strangers. Just as Newman’s rough, yet considered drawings here offer insight into her own larger paintings hanging in the back space, Primeau is revealing something of his process. Or, to parse from several excellent conversations in the space with several artists (who also straddle painting and photography) it may not be  linear progression, from photo to painting, and that only art historians (and, ahem, perhaps critics) want a linear, approved, official “history” when in fact images are made and conceived in a more organic, bleeding process that is more reminiscent of osmosis than “order.”

When I’ve visited, I’ve found myself going back and forth, from the hallway with these smaller pieces, to the alcove with Morinello’s tiny works, and then into the large gallery proper: referencing back and forth, or just exploring the visual lines of connection that bind the works together.

Newman’s pieces are installed to the right of Primeau (he has three large works, and a display case shows many small works on paper. These have too much detail and finesse to be just “studies”). Whereas Primeau’s Strangers is a dense work that illustrates a city street scene (not literally so much as conceptually, with the washes of purple and yellow, and the thick dabs of red and yellow accentuating the tableaux, as an umbrella or the glow and reflection of a car tail light), Newman’s paintings are nearly all the same square dimension, with one much larger. They’re installed mostly grouped together: outside, inside and outside, inside pt. II are a diptych far to the left, with quiet pinks, deep blacks, gentle yellows and milky whites that suggest more watercolour than acrylic, a fine subtle hand that allows for the drips and washes that build form and shape. A vertical arrangement of four are titled (top to bottom) glimpse, ocular, disillusion and spectacle (all dated 2018. Appropriately for a graduating show, the majority of works by all the artists are 2018). glimpse is thickly painted, in tones almost chocolatey, and unlike other works that suggest a window or a framed space, is rich textured surface. Below it, ocular with its bands of pink, yellow and grey with black flecks (black appears outside the yellow “frame”, too, a bit roughly) shares the compositional element of ‘rounded bars’ with outside, inside. But the larger works, and several smaller, allude to the same vegetation that dominated her drawings in the hallway (such as looking blindly (interior plants) (1 – 150), which are a series of cards you’re encouraged to handle, but with respect).

Aaron Thompson has several works in Just Resting My Eyes, but the significant work is one that will force you to do the opposite of the exhibition title. His work – or works – Shoulder to shoulder, 2017 – 2018 is / are like most of the pieces on display: enhanced by the accompanying statements from the artists, but not necessary to an appreciation of it (for example, Newman’s looking blindly is blind contour drawing. This adds a level of appreciation, but the work is already visually engaging, just as Primeau’s text aides, but isn’t essential, to Strangers).

Shoulder to shoulder is the work that on my visits may not immediately pull the visitor in, but will hold them for the longest duration: mixing ideas and assumptions of low and high culture, of consumption in both a considered and gluttonous manner, Thompson has presented a largesse of tiny paintings that reference, challenge, demean or enhance the Mona Lisa, or perhaps just the idea of the Mona Lisa.

Some works are listed as Google Image #1 or Google Image #3, and other titles act as less of a list than a dictionary of cultural references: there’s one that has Lion – O from Thundercats, another trio are tiny renderings of faces in the manner of Francis Bacon (all of these are painted by Thompson, from sources “found” on the web. Some are considered, others are just crass). A sample: Jean-Michel Basquiat, Self-portrait (detail) / Space Lisa / Captain Spaulding /  Obey Mona (They Live) / Rene Magritte, Son of Man (Mona Lisa) / Willem de Kooning, Pink Angels / Duotone Mona Lisa (detail) / Jackson Pollock, Guardians of the Secret (detail) / Lion – O – na Lisa / Batman Duchamp / Bashful Lisa / Zombie Lisa / and Fear and Loathing in Florence (Raoul Duke), which is a personal favourite. There is, of course, a version of Duchamp‘s infamous L.H.O.O.Q., who could be said to “shoulder” significant blame or credit for the state of the contemporary “art” world….

Any words to describe this piece are unequal to the task: you must experience it.

I would, however, in my role as art critic, offer the following observation of Thompson’s Shoulder to shoulder. With the failure of postmodernism as a viable theory by which to approach culture (unsurprisingly, as post modernism is based on the context of doubt, without a viable system to replace what it challenges. Some older art historical texts defined post – 1968 as an “Age of Anxiety.” I like this as an umbrella, and for the capitalisation), a variety of thinkers far more verbose (and surely more intelligent) than I have proffered alternatives.

One of interest is “digimodernism” which, in one aspect, suggests that we’re exponentially creating and consuming images as never before in human history. In light of this, language, and the idea of systematic ordering and designation that often manifests through language, is not only impossible now, but beyond irrelevant. While wasting time in attempting to order what images we’ve seen, more are being made. Some, like what Thompson shows here, occupy multiple theoretical spaces simultaneously, often in uncomfortable (if not very conflicting ways). It’s all the Mona Lisa. None of them are the Mona Lisa. All of them are Art. None of it is Art. Edit and arrange as you will, if you like, but the person next to you will edit and arrange differently, and your systems may meet, meld or modify each other, to create a third fourth fifth (and so on, and so on) system.

This isn’t entirely an alien thought: consider colour theory, as in the work of American artist Josef Albers (with his square works that show difference is more common in the colour palette than we’d imagine). Consider that horrid intro painting class exercise, of taking any colour and painting five gradations between it and full black, or full white. Now think of doing that on a computer, where each of those “steps” might be used to do five more steps to black, or white, and then again and again, as the technology (like accessing a million variant, previously unimagined iterations of Mona Lisa) may be (if not literally, then practically) infinite in variations and combinations.

Everything is possible, yet nothing is genuine. “Authentic” is a term either meaningless or uninteresting, boring even, perhaps even intellectually / creatively “lazy” in not embracing potential diversity. This is how “we see now.”

How does “the hand of the artist”, that “arbiter of genius” or commodity defined through rarity or uniqueness, fit here, with Thompson rendering each one, but with a source or “inspiration” elsewhere we can find and “own” digitally?

Modernism didn’t so much fail as spawn numerous “children” that moved too fast for Cronus to catch and eat them, preventing their rise, and his fall….or alternately, Cronus castrating his father might be hyperbole for postmodernism negating the surety of Modernism, and look at what the “younger generation” does with that “freedom.”

Allow me to rein in my hyperbole: Shoulder to shoulder, 2017 – 2018 is impressive in execution and presentation. Perhaps the best work in the show, surely my favourite work, in Just Resting Your Eyes.

I’ll end with a bit of the blurb: “Occupying Rodman Hall’s third floor studios during the 2017 – 18 academic year, students in the Honours Studio course have been mentored by gallery staff and Visual Arts professors Donna Szöke, Shawn Serfas, Derek Knight, and Donna Akrey….[both of] these two unique exhibits capture the exceptional vitality and daring of the emerging artist.

Such exhibits from the Department of Visual Arts are a key part of the Marilyn I. Walker School of Fine and Performing Arts’ mandate to build connections between the community and the breadth of talent and creativity that we celebrate at Brock University.” One might think this means that RHAC is not only a valuable, but necessary, component of Brock University, a space to be funded and not strangled. A site that, if Brock were to divest itself from, would leave a black hole that might collapse the fragile structure left…but I’ll be offering some further thoughts on Brock University’s ongoing “annulment” of what they call “support” of RHAC in the future.

Just Resting Your Eyes is only display for a brief period at Rodman Hall Art Centre in St. Catharines, closing on April 8th. Go see it. All images are courtesy of Rodman Hall Art Centre. The next instalment Turnin’ This Car Around opens on Friday, April 13th at 7 PM.

 

Memory and Place: At an Intersection of Nations

but they had their being once
and left a place to stand on.
Al Purdy, Roblin’s Mills

Its fitting that the first exhibition to open, and the first event of Celebration of Nations, was Awakening of the Spirit in the VISA Gallery, curated by Samuel Thomas. This became clear at the last event I attended (the curatorial talk on the Sunday following the Thursday opening reception), when Samuel spoke of his selections for this show. He began with the works of Daphne Odjig; one of her pieces (In Touch With Her Spirit) was also the main media image for the show, and (a testament to the quality of her work) seemed to become a defacto visual signifier for the several days worth of events that comprised Celebration

Its also appropriate as Odjig’s activism (and artwork) opened doors – sometimes forcing them open, sometimes knocking them down – for many Indigenous visual artists, and by extension, many people. Awakening the Spirit, to paraphrase Thomas, was built around three images specifically, as the basis for whats in the gallery. The first of these was Odjig’s aforementioned Spirit, then Norval Morrisseau’s Virgin Mary and then Carl Beam’s Apache Spirit Dancer (he also commented that the overall title of the exhibition takes its impetus from the spiritual focus of the three “foundation” works). This isn’t to say these are the only notable pieces, whether talking about aesthetic quality or historical relevance: Joshim Kakegamic, Roy Thomas, Leland Bell, Simon Brascoupe, Bruce King and Christi Belcourt round out the wall works, and Vince Bomberry and Carl Simeon have sculptural works here, as well. Its a strong, quality exhibition, with the possibility of connections and challenges between many of the images and objects on display.

In Touch With Her Spirit, Daphne Odjig

Samuel Thomas joked that he didn’t want to present “something that looked like a yard sale” and he’s done a fine job here in what he’s shepherded into the gallery. Unsurprising, really, as he’s an artist and activist (and a past recipient of the OAC’s Aboriginal Arts Award) and his manner was one that echoed his words of wanting to share the vision of Suzanne Rochon – Burnett, and her collection.

There are several important intersecting narratives that converge in the gallery. I’ve said before that art history is a form of history, and the legacies of Odjig, Morrisseau and Beam are very much the notion of having been the shoulders upon which others stood and are still standing.

One of the last exhibitions I saw in Saskatchewan was at the MacKenzie Art Gallery. This was 7: Professional Native Indian Artists Inc. and was an exploration of what’s colloquially called the “Indian Group of Seven.” (I might interject a line Thomas cited in his VISA talk, of Odjig asking why her work was described relative to Picasso, and why Picasso isn’t compared to her, as she was (is) more relevant her. This might be a bit of misspoken recollection, by Thomas – or me, hah – as Morrisseau, not Odjig, was often labelled the “Picasso of the North”, but the more relevant question of who / where is the arbiter of quality still stands).

The large room that is the VISA can be walked / read counter clockwise (this is how Thomas toured the works, and it’s an effective approach). The artists’ works aren’t interspersed, so it can be read like chapters, which helped Thomas to build the story around his choices.

Morrisseau and Odjig were also teachers (of Thomas and Bell, according to Samuel Thomas) and the creation and support of Indigenised institutions is ongoing and still important. Thomas spoke of the Manitoulin School (this could refer to formal groups or more organic ones within the Woodlands tradition) and these community centred initiatives are still promoting and preparing Indigenous artists (the current Brock Chancellor, Shirley Cheechoo, is a contemporary chapter in this with the Weengushk Film Institute).

There is a diversity of style: Simon Brascoupe’s works are more like petroglyphs, with the acrylic looking more like stains within stencils, and Bruce King’s works are more thickly and richly painted, with the acrylic juicy and gooey. Morrisseau and Odjig are more “flat” in the use of colour. Morrisseau is arguably the best known example of the Woodlands School, and immediately recognisable. (Another personal interjection, which I do less as a marker of subjectivity, but of the importance of these artists: one of the first artists I ever encountered as a boy, who made me want to be part of that world, was Morrisseau. His illustrations for Legends of my People, The Great Ojibway, introduced me to the strength and power of his work.)

The space is full, but not crammed. The bright colours and strong flowing lines of Odjig and Morrisseau compliment each other, with exceptions: four more earthy and sensual images by Odjig have more formally in common with Carl Beam’s works, diagonally across the room. Beam’s large paper works (sometimes silkscreen, sometimes emulsion and ink) are more restrained in tone and hue, but this gives power to his appropriated images, often political in nature (several of his works are scattered around the Marilyn I. Walker School, on display year round). Beam was well known for his desire to be known as an “Indian who makes Art”, not an “Indian Artist.” An important distinction, when many spaces (half a century ago, and yes, still now) employ tokenism or ghetto mentalities in labelling Indigenous artists (for example, a University Art Acquisitions committee member – at an anonymous place, in Saskatoon, ahem – once barked they had money for “real” artists and “other” money for “Indian artists”…and many artist run centres are just as segregated, though their lip service to “indigenisation” is as loud as it is hollow). At this moment, allow me to employ the soapbox I seem to have found myself standing upon to praise the PAC (Performing Arts Centre) as the locus point for Celebration of Nations. I’d add that it was announced that Annie Wilson is now in the employ of the PAC, and that should please anyone who knows her work with In the Soil.  

Returning to VISA: Beam’s works are subtle, sometimes darkly dense and requiring a focused attention to parse the images, and other times they’re like decoding a puzzle, with his sampled images being presented in a manner that requires us to read them like a visual sentence. Albert in the Blue Zone, Chief, Spirit of the Eagle: all are strong pieces, and you can understand the curator’s desire to not mix & match the artists here, but allow their singular voices to speak. Beam builds on Joshim Kakegamic (also a printmaker, and one of the founders / facilitators of the Triple K Co – operative Press that helped disseminate Morrisseu’s images to so many places where so many of us encountered them) and then Thomas adds another voice to the story, and so on, and we go further in this visual history of Indigenous / Canadian Art.

Thomas ended with Christi Belcourt (as regards wall works) and this offers not so much a “conclusion” as an updating to contemporary dialogue, as Belcourt’s Untitled acts as a marker of her own ongoing advocacy. Untitled, though acrylic on canvas, has aspects of patterning that are also seen in the pieces by Roy Thomas, and Belcourt’s role as a Metis artist / activist is a good image to take with you as you visit NAC (Niagara Artists Centre) to see We Aspire: an exhibit of work by Métis artists in Niagara (but we’ll get there, in a moment).

As Odjig passed in 2016, this also offers a sense of continuity, and of a new generation acting on the example of the old…(the quote I began this piece with is an acknowledgement that many of the artists in Spirit have passed, and their artworks are a foundation for those of us who are here now).

But it’s worth noting that the politics that suffuse the room are not suffocating, nor do they act as justifications for poor work, as we see too often in contemporary Canadian “art.” When Thomas talked about Bruce King’s acrylic works, he directly stated that he enjoyed them greatly, and wished to share King’s fine paintings with others. The works are political, but also aesthetically engaging, and may – as I experienced – also remind viewers of the first time they saw an Odjig or Morrisseau, and were struck by its beauty.

The almost minimalist use of paint by Brascoupe (simple and sparse, more about symbols and edges that are very clean but then fade like dust, in 6 Roosters or Birds – Tree of Life) plays well off the glotty, textural surfaces of Bruce King. Two Crows or Sioux Country become abstracted and gooey as you stand in front of them, colour like paste and putty, but stepping back allows the scenes to coalesce and become small scenes that transcend their medium.

This show is a taste of what’s to come, curator Samuel Thomas promised, and in conversation he indicated that the breadth and depth of the Suzanne Rochon- Burnett Collection was almost intimidating. Many works needed to be framed for this show, and many were relocated from pride of place in living spaces where, to paraphrase Rochon -Burnett’s daughter, they eat breakfast or do day to day work “with” them. I won’t attempt to encapsulate Rochon – Burnett’s life and contributions to culture, as its done far better here. The quality of the work presented, and how Thomas indicated that each of these artists was a personal friend, and how their works and their larger historical roles also played out in Rochon – Burnett’s own life, offers an inspired intersection of art and life.

Conversely, it was a bit difficult to endure several of the speeches the night the exhibition opened (your intrepid #artcriticfromhell considered heckling them, but my mouth was often full of bison, ahem). Hearing the chair of Brock’s Board of Directors so heartily congratulate Brock on its support of cultural communities was galling hypocrisy, considering their incompetence / ignorance / arguably malevolence (edit as you like), with Martin Van Zon / Interkom and the AGN cabal, with Rodman Hall. At a wonderful symposium at the Mendel Art Gallery years ago, Dr. Len Findlay pointed out that universities are often willing and able manufacturers of alibis for the ideological state apparatus, as in governments and politicians; the latter, or variant nameless Brock administrators (like the ones who arbitrarily and anonymously cancelled the hiring of a new Rodman Director), are better at mimicking ethics, but still as poor (or uninterested) at actualizing them.

I mention this not to remount my soapbox, but to step outside the gallery, and to temper the hopefulness of the several days of Celebration of Nations with the reality of a stuttering, sputtering Inquiry into Missing and Murdered Aboriginal Women. I know many who will say “residential schools weren’t so bad” despite never knowing anyone who went to one. I’ve offered to introduce some of this very sure, if very ignorant, throng to friends and acquaintances I met in my time out west that would offer first person accounts that not only challenge that assertion, but bulldoze it fully….sometimes they even say “yes” to this and change their minds. 

Leaving Awakening The Spirit (this is in the VISA until the end of September), there are two exhibitions at NAC (Niagara Artist Centre) that intersect with Spirit, and that further the dialogue from Celebration of Nations. We Aspire (An exhibit of work by Métis artists in Niagara) is in the Dennis Tourbin Members Gallery and features the works of Brian Kon, Sterling Kon, Amanda Pont-Shanks, and Julia Simone. This is only briefly on display, until the 22nd of September, and was supported by the Niagara Region Métis Council, as well as the PAC.

The statement: “Honouring the tradition of Métis dot art and bead work, We Aspire features work by four Métis visual artists living in Niagara. The custom of bead patterning was traditionally used by the Métis to adorn their clothes, equipment and animals.” Mixing the traditional with the contemporary, the words of Brian Kon are succinct: “The Métis were known as the ‘flower bead people’, my art is intended to honour the skills and artistry of my ancestors by using traditional and historic bead patterns as the inspiration for my work.”

NAC’s Dennis Tourbin space is a responsive one, often in (positive) flux, with many local artists using it as both an experimental arena, but it also, with its short exhibition spans and the excellent engagement with local artists and communities by NAC, offers immediate representations of Niagara.

There is a similarity of form in these works, but individual characteristics of the artists manifest here and there. The titles offer a personal touch: Brian Kon’s Grandmother’s Garden evokes a sense of family, with its not quite mirrored floral design; Amanda Pont-Shanks Rocks, delicately painted make you want to pick them up and hold them in your hand, and have a connection to those who held them before, and will hold them after; Sterling Kron’s After Batoche names a site – and a chapter – of Canadian history that, depending if you learned it in school or not, illustrates the contested histories of what was / what is / what might yet be Canada. Untitled, also by Kron is equally yet subtly political, as it offers a vibrant blue and white rendering of the Métis symbol that you may recognize from flags and other insignia of these peoples whom are too often ignored or forgotten when we talk about the Nations of Canada. Its the first work on the left gallery wall, and if you enter through that door, it will be what greets you as you begin looking at We Aspire. If you come from the other side, it will be the last work that you see as you leave NAC and step outside. Both of these are fitting for experiencing this show, and the history and ideas the artists encapsulate in their works.

But before you leave NAC, the back Showroom Gallery beckons you to visit the first programmed exhibition of Fall 2017 at the centre. You can read my preview of Where the Weather Happens, curated by Amy Malbeuf and Jessie Short, with works by Jason Baerg, Jaime Koebel and Sheri Nault arranged around the large gallery space, here. The two shows on display at NAC are, to use that metaphor again, chapters: Weather is the result of the curators’ research into “the diversity and skill of Métis artists working across Canada…Through this exhibition, the artists’ works are placed in conversation with each other, exploring the human relationship with the natural world. Each artist explores these relationships as an individual informed by their worldview as a Métis person.”

Baerg and Nault “face” each other, with a sculptural work by Nault suspended in the middle of the space. Koebel has works at the “front” and “back” of the gallery. Similar to how Awakening the Spirit presented the individual works of the many artists there as “wholes”, Weather also allows Baerg’s Ayaniskach Pimâcihowin / Time Journey (acrylic on laser cut canvas) to occupy the entire left wall. There’s pieces both fat and slim, solid and shredded, to create a “landscape” of symbols that might be eclipses or planets, like celestial calendar markings on a white wall.

Nault’s Entangled Bodies (3) is directly behind you, in the middle of the space, as you face the middle “segment” of Baerg’s Ayaniskach Pimâcihowin (he employs the natural breaks in the wall to “frame” his work). Bodies (3) – like Entangled Bodies (2) and Entangled Bodies (4) – is comprised of a mixture of organic materials, including wood (bark or log, depending on the piece), wax or beeswax, human hair and rope, though the last seems more as part of the installation of these objects, which hang either freely in space or just out from the right hand wall. But the shadows cast front and back, when combined with the gentle swaying of the delicate exposed roots of Bodies (3) give the work a span beyond its physical self, with the silhouettes stretching out into the room. Though smaller in size, Entangled Bodies (4), with pale waxen fingers either emerging like blooms from the tree bark, may be the strongest of Nault’s contributions to Where the Weather Happens. In the accompanying text from Malbeuf and Short, this work is alluded to with Nault “not claiming the place she now lives but letting it claim her.”

Before I go much further, here’s more from the curatorial text: “The troposphere is a layer of the earth’s atmosphere in which human beings exist, connecting the land to the perceived sky. It is the place where nearly all of the weather on earth happens. The works of Jason Baerg, Jaime Koebel and Sheri Nault activate the land and sky, and all that is within, through their intimate and delicate expression of deep connection to this space of energetic flux. Where The Weather Happens is an expression of the relationship and interactions between the land and sky as beings who live within this space.” (This hangs on the wall, in the gallery proper, ephemeral and soft, positioned so you might see it last, after walking in and among the art.)

The same language could be applied to the works of Norval Morrisseau or Daphne Odjig in Awakening The Spirit, and the often meditative yet ornate pieces in We Aspire. The materials in use by the three artists in Weather, however, are more demonstrative of the sentiments expressed, as with Koebel’s deer skin for her many drums that cover a wall in Awasisisoniyas: Family Allowance. Made from 2013 to 2017, they seem to await hands to retrieve them and begin to play them, to fully articulate them as they’re intended.

It was a hectic weekend, when all of these shows opened (I’ve not mentioned any of the talks, seminars or performances, or even the screenings, to hold my focus and your attention), and although two of the three are only up for brief periods, it serves all three well to be experienced in tandem. Whether that’s done in the manner I’ve chosen here, which might be described as chronological as to when they opened, or chronological in terms of the histories they present (Spirit’s artists are older, and several are deceased, while the artists in We Aspire are much younger, and the curators / artists in Weather are between) is entirely flexible, and a point on which I have no preference or suggestion. I remember an exhibition of work by Micah Lexier and a show he curated of influences upon his practice, at the College Gallery. His work was upstairs, not quite directly above the pieces by people like Eric Cameron, alluding to a sense of growth and change that, while not overt, had a subtle power in understanding both shows.

Awakening of the Spirit (Select Works from the Suzanne Rochon – Burnett Collection) is on display until September 30th in the VISA Gallery at the MIWSFPA, and We Aspire: (An exhibit of work by Métis artists in Niagara) can be seen at the Niagara Artist Centre (354 St. Paul, in downtown St. Catharines). That closes on the 22nd of September, but Where the Weather Happens will be on view until December of 2017.


There was a request to not photograph at events or in gallery spaces during Celebration of Nations, and the lack of images in this post reflects my respecting that. However, the Odjig image is from the PAC website, and in this article I attempted to have a wide variety of links regarding the artists. If you’re on FB, there is also an excellent panoramic view of the VISA space, with Awakening The Spirit here

 

Afterimage: Uneven Echoes

I wanted a dialectic between one’s perception of the place in totality and one’s own relation to the field as walked…a way of measuring oneself against the indeterminacy of the land. I am not interested in looking at sculpture which is solely defined by its internal relationships. (Richard Serra)

Simplicity of form is not necessarily simplicity of experience. (Robert Morris)

Afterimage fills all the galleries at Rodman and is on display all summer. The two “side rooms” that have been in play for the last few exhibitions have been amalgamated into one larger space (in the rear of Rodman), and this serves Afterimage well. Gayle Young’s audio (Cedar Cliff- “oo”) wafts out over the space, and the denseness and richness of John Noestheden’s paintings (or sculptures – we’ll explore that momentarily – titled, respectively Spaceline 20a, 20b, 20c and 20d) are balanced by the emptiness between and around them. Reinhard Reitzenstein’s 6000 laser cut trees, one of which would easily fit in your hand, made of recycled paper that creep like ivy upwards and outwards (in Ghost Willow) also employs a denseness balanced by gaps that allows for a conversation between the artists. It’s not that the artworks in the side gallery, closer to the front, aren’t worthy. But the rear gallery functions so well in terms of its curated installation (unsurprisingly, if you remember Gunilla Josephson’s exhibition Houses and Whispers, as that show was also curated by Marcie Bronson) that it’s where I find myself, with every visit.

Noestheden’s works in this back space are acrylic on aluminum, with “stardust” mixed in. Their execution and texture are earthy, like furrows of mud. The forms – too solid, to be painting – resemble earth works or dirt mounds, in colours that alternately suggest “black earth” or others in powerful primaries (the yellow Spaceline 6 shimmers reflection “in” the floor, so it’s like the floor work Spaceline 13 that stretches out is a diptych to the mirrored work, or like all “three” function from floor to wall to floor again, to remaining in our eyes after we look elsewhere….). Others are in pale blue (higher up, in a corner, almost to be missed) and another is lower, on the same wall but opposite end, in a reddish chartreuse. These softer tones seems too delicate for the whorls and chunks and bumps that form these acrylics and mixed media on aluminum blocks of paint and minerals.

The trio of artists here don’t interact in a prescribed manner, nor a fully equal manner: despite my praise of his works in the back gallery space, Noestheden’s work in the front two rooms is the weakest, and his repeated citation of “stardust” and other ideas during the tripart artists talk served to make his work less interesting and more affected or pretentious. Perhaps the weight he attached to this lecture about his pieces was inversely proportionate to how uninteresting they are visually.

 Its unsurprising that he spent so much time on the Prairies: there’s more than a little of the self involved Karaoke Modernist in his work, mistaking aspects that are perhaps important to him as being universally so, or that by the citation of the term “stardust” that it might have wider or deeper meaning. His works in the front rooms (Artefact Echoes or 1389 Breaths) are failures visually, and any larger pedantic prose doesn’t remedy that, though some of the pieces improve by association with the works by Reinhard, leeching some meaning and depth from Seed Tree or Forest Emerging. Perhaps this is also why the front rooms are less impressive than the back one: Noestheden has some quality in the front rooms by implication, whereas in the back gallery all three artists function as one larger installation.

This high ceilinged and predominantly empty room, wide and high, is the dominant and dominating gallery: an engaging and visually exciting environment that seems sparse, but isn’t.

Gayle Young (whose history is impressive) spoke eloquently and simply about her audio works, offering some nuance and depth, and options to how we might experience it. Rodman itself is intrinsic to the melded experiential audio (“the resonance of the building is important”), and there’s a spot where you can hear all three “streams” flow together. Young declared the sound as much “ours” as hers, and “you create your own mix by moving through the space” through her “swathe of noise” sampled / assembled from the Bruce Trail in Grimsby (from river and highway to raindrops and fauna and other walked ambience…). While standing in the back space, Reinhard offered the following, encompassing Afterimage in its entirety: “All these works are derivative of memory, of larger ideas, of past experiences, of pasts both universal and personal.”

Reitzenstein’s Willow is meant to evoke how a gigantic willow was removed to facilitate the back expansion of Rodman Hall, and he spoke of how its roots are surely still under the floor of the gallery in back of the building. His works in public space, from the Lutz Teutloff Collection at Brock University, or around the Niagara region all “observe and chronicle trees under siege. Displaced by architecture and manufacturing, they adapt to changing and extreme environmental conditions, supported by mutual relationships within their ecological communities.” Ghost Willows is a memento mori: just as Young’s work is an echo, a recording, of a temporal and remembered, now past, experience. The chunkiness of Noestheden (Spaceplot F) to the recycled, disposable components of Reitzenstein (needing to be repaired, sometimes replaced, daily) to the ephemera of Young’s audio (Cedar Cliff- “ah” or Cedar Cliff- “ee”) that fills the space – and none of it – is an enjoyable dialogue of remembrance: what has been, what was, what is all meet and highlight their similarities, and contrast their differences.

An afterimage, by definition, is an ephemeral thing: sometimes it exists only in memory, or as a degraded version of the original, like the spots we see after staring at the sun. It’s almost an act of negation more than affirmation: what it references is, by definition, gone, no longer existing, solely in memory. Its past: and the past is fleeting. The formal definition is “a visual image or other sense impression that persists after the stimulus that caused it is no longer operative.”

This Afterimage will be visible until the 20th of August, 2017, at Rodman Hall; it will be followed by Material Girls, a show touring from the Dunlop in Regina.