From here to there and space between: Cody and Connor Smith

For works that are as much about how they’re made as what they show, the pieces in I Have A Vision In My Mind Of A Life That I’ve Left Behind have a presence, as they punctuate the walls that surround you in the Showroom Gallery at NAC. All are massive works: the sheer physical nature of the show (with pieces as big as the industrial garage door that also is in the space, that – with its implications of travel – seems to work with the large collaborative paintings) will be the first impression it makes on you. The titles also imply “elsewhere” or, again, the exotica of other places: Feels Like California or Lucid Dreams of the Northern Passage or (my future home) Berlin. That city, invoked by the title, is also relevant to this show for another reason, but before I explore that, let us go then, you and I, to the statement of the artists in this show. The installation allows for your to stand in the middle of the gallery as you read their words, and be engulfed in the landscape of their works, and I suggest you do so when you visit.

Vision presents “collaborative paintings created by two brothers [Cody and Connor Smith], while living 5000 kilometres apart from each other. Their collaborative process involved sending paintings back and forth between Toronto and Vancouver over the course of one year. The resulting works are hybrid images that existed simultaneously in multiple geographical areas.” This sense of two artists can be seen in how the pieces betray some very different styles of mark making, and some very different use of texture, line and other formal aspects. But to return to my earlier comment about Berlin: in the recent debates regarding monuments and history, Berlin was cited as a space with contentious baggage that has managed to mark what has happened in a considered and genuine way (Eisenman and Happold’s Memorial to the Murdered Jews of Europe is such a work). So, in light of how the works presented by the Smiths are less capturing a place than a creation of one, incorporating memories or impressions as much as any “real” imagery of the place, pieces like Upper Canada or (appropriately titled, suggesting brevity and a fleeting nature) Glimpse are more interpretations than representations. Unless, of course, it’s understood that these are personal representations: paintings are often more creation of a moment than a photographic “capture” of one.

The pieces in their size shouldn’t dissuade you from examining respective details: the gloppy dabs and dollops of paint, like indexical proof of the frenetic painting of one of the Smiths are built upon with more subtle lines. The latter, finer marks are less expressive but are like editing, forming the original spattersmattersplatter into a cyclist, or a building, or another recognizable subject. Other sections, with dazzling yellows and blues offer respite from the intense scratchy marks that convey action and an intense hand (oil, acrylic, chalk, charcoal and marker are listed as mediums, but really, I imagine anything that facilitates and is at hand, with the sense of immediacy with these works, has been used). In their statement, they offer that the paintings are ongoing, never actually being finished, and that the collaboration is at times adversarial, at other times more united, and the logistics of sending the works (canvas is easily stretched / restretched / stretched) back and forth can be both an advantage (time to consider) and problem (one’s vision isn’t just left behind, or is actively sent away to be effected, or changed, or degraded by another’s vision).  A moon, in dirty whites and dark greens, floating in a pure blue sky whose flatness is complimented by the yellow gold architecture of a building floating above water (there seems to be water, or waterways in all the works; again, suggesting a “road” to elsewhere, a river flowing away, with the prominence of boats and vessels here, too) is a highlight. Paint that looks like string, both in its raised texture, and how it tangles and twists and creates forms less than it creates action is common: the cyclists in one work are less dramatic than the ‘x’ of the spokes on their bikes that catch your eye across the gallery.

I Have A Vision In My Mind Of A Life That I’ve Left Behind is on display in the NAC Showroom Gallery until the middle of January, 2018: visit the show a few times, as the size of the works may initially intimidate, and their strengths can be found in the details.

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.

 

A Word Niagara 11.09.15 Elizabeth Chitty & Confluence Field Trips

Chitty.header Chitty.screengrabThis week’s episode of the A Word is a conversation between myself and Elizabeth Chitty about her project Confluence Field Trips. This is an ongoing project that will inhabit multiple forms as it progresses from the “walks” to the image / audio contributions to the exhibition.

Elizabeth and I talk about this, and about the ideas that inform it, and as promised, here’s a variety of links that will both provide information that may make you want to get involved and that will help you to do so.

Here’s the page Score, with instructions on how to participate in Confluences, and here’s where you can book a Field Trip, which Elizabeth mentioned on the show. There’s also the Traditional Territory page, for further information. As well, Elizabeth mentioned Richard Pierpoint on the air, and here’s some engaging information about him.

Listen to this week’s episode of the A Word Niagara here.

Since this is going up on a Friday, there’s two other things I want to mention. Firstly, there’s an exhibition that has a reception this Saturday night at NAC, but is up right now for you to see. Just Like A Buggy Whip : New Paintings by Kevin Richardson (the latest thing in obsolescence) is in the front space, and there will be music by Attic Daddy. The show runs until the 18th.

Secondly, Shifting Practices, a Department of Visual Arts Alumni Exhibition, curated by Emma German, is open now and has a reception on the 18th, from 5 – 11 PM. This exhibition is in the Visual Arts Gallery, also listed as 15 Artists’ Common. Shifting Practices  will include work by Sarah Beattie, Candace Couse, Alicia Kuntze, Ben Mosher, Carrie Perreault and Bruce Thompson.
A schedule of artist talks to accompany the exhibition are also posted:
Carrie Perreault & Alicia Kuntze Sept. 21, 3:30pm-4:30pm, Foundation Studio (MW 151), 15 Artists’ Common.
Ben Mosher & Bruce Thompson Sept. 23, 3:30pm-4:30pm, Foundation Studio (MW 151), & site tour, 15 Artists’ Common.
Candace Couse & Sarah Beattie Sept. 25, 3:30pm-4:30pm, Foundation Studio (MW 151), 15 Artists’ Common.
I’ll be checking out that show and perhaps offering some thoughts about it, as well as touching base on some other ideas / concerns that intersect with this exhibition and the larger cultural narrative here.

 

Excelsior! 1975 – 2015 / Dave Gordon @ NAC

Dave Gordon’s exhibition at Niagara Artists Centre is the kind of show with different meaning(s) to different groups: some of these are ideas that directly relate to what’s presented, and some of these are about what his art – or more broadly, his aesthetic – is implying.

That’s not an unusual consideration for a show that chronicles 4 decades of an artist’s practice – and life – especially when that artist is someone whose own artistic origins coincide with the advent of artist run centers in Ontario. Arguably, artist run culture is still one of the strongest definers of the Canadian art world, though it’s a bit frayed (the need to remind an artist run centre in Saskatoon that its not  “exposure / experience” but exploitation to NOT pay artist’s fees more disgusts than angers me. Further nausea is induced by outgoing Sask Arts Board “CEO” Ranjan Thakre – who helped end SCN under a Sask Party agenda that also destroyed the Sask Film Tax Credit – dismissing allegations of fraud in the same space….have these groups become as bad as that they oppose(d) with their neo liberal selfish incompetence?)

Forgive my nostalgia: this is also a side effect of Gordon’s aesthetic, I fear…

It was interesting to hear Gordon speak, at the opening of Excelsior! 1975 – 2015 in the Showroom Gallery, about people like John Boyle and Greg Curnoe, both of whom I discovered at the Art Gallery of Windsor while helping Bob McKaskell research his exhibition Making It New: Canadian Art in the 1960’s. The fight regarding artist fees, and the establishment of “alternate spaces” is a history we too often forget[1].

I was also in attendance at what might have been Curnoe’s last artist talk before his untimely death, and heard him hold forth regarding a project that took his ideas of London Regionalism (“place is as important as subject” Gordon said at NAC, when invoking Curnoe’s ideology) to an almost absurd length, as he read the history of the tract of land he lived on to the audience, favouring his own fascination over the disinterest of the crowd (another aspect, perhaps, of his “regionalism”…)

Gordon’s work (some large, some smaller) fills the back gallery space, with works from variant series including Woodpiles, Clouds and Chicken à la King. There’s primarily paintings, but also drawing: a series of “text” or “scrawled” works are among my favourite, with them sharing the title of Don’t Carp London ON 1975. Gordon invokes names from that era that aren’t too “regionalist” – like the Rabinovitch twins – but are wider, like Roald Nasgaard, that acolyte of karaoke modernism on the prairies. There’s at least one found object incorporated as part of the painting Excelsior! though the duck (goose? I may have lived on the Prairies but I’m a city boy) acts as a “period” if you “read” the works from the portrait of Jean Genet moving clockwise from the left entrance and loop the room back to where you came in.

The portrait of Jean Genet (from the HeadLands Series) seems to make more sense than the bird in encapsulating Gordon’s aesthetic, but in an inverse manner. The accompanying cursive quote (It is not up to the artist or the poet to find potential solutions to the problem of evil) is the opposite of the ideal that art can, and must, change the world. This remote cynicism seems in defiance of the caustic portraits of former Ontario premier Mike Harris as Prince of Waters, whose “Common Sense Revolution” invariably led to Walkerton and waterborne fatalities…

 

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Further, Genet’s dalliances with “evil”, and his own “outsider” existential disregard for social norms, flies completely in the face (sorry, no pun intended) of the image of Bashar Al Assad: the skulls painted into his eyes offer an indictment of him that embraces the idea that the artist does have a moral role to play. This is among the later works that act as Gordon’s works from his trip to Syria (the directness of his impressions of his trip there expand the idea of regionalism, as we’re seeing it through his eyes).

In a more immediate (and contemporary, in light of Election 2015) manner, the work that entertained me the most were the portraits of our current Canadian Ruler and several of his court – sorry, I mean the current PM and various cabinet ministers – present and past, some departed by choice, others not.

Dean Del Mastro looks like he’d blend with The Godfather, looking solid of jaw and dismayed of expression. Bev Oda, with sunglasses and cigarette is channeling Lou Reed, easily the “cool” one of the group. Jason Kenny’s was perhaps the most unsettling: the night following seeing this unflattering rendering, I was watching the news and saw Kenney maligning some opponent with the same waddle of chins, camera angle from below (Remember how reporters would wait until later in the day to photograph Richard Nixon, as his five o’clock shadow was excessive and…well…criminalizing, to be honest?). Peter McKay seems a bit stunned with his tiny, dot eyes and pouched mouth, and the man himself, Stephen Harper, looks out at us askance, suspicious perhaps, painted in a manner that makes him appear to have a dirty face and a dismissive manner. John Baird’s face fills the frame, aggressively making eye contact with all. Vic Toews looks harsh and rough, like an Old Testament judge, eager to punish: his head breaks the picture frame, like Big Brother Watching Us. Tony Clement looks taken by surprise, and Rona Ambrose looks unimpressed, while Jim Flaherty seems to have a touch of indigestion…

I was once told that I’m the “most subjective art critic ever”: judge that freely in the previous passage, but I think some of you may agree with my assessment here…

There are also smaller portraits of artists (I use that term interchangeably for Arthur Rimbaud or Joseph Beuys, Philip Guston or Al Purdy) and some are granted larger spaces of note. There’s a portrait of Margaret Laurence, but also a quote from her excellent book The Diviners. Frida Kahlo will always have my love not just for herself and her work but also her declaration of her contempt for the “art bitches” of Paris, a term I’ve applied to many a place and person. The Greatest Canadian (Tommy Douglas) shares a wall with an amusing take on The Group of 7 (the seven dwarfs appear, and the same humour we saw applied to the Conservative Cabinet is here, but less acerbic).

The performance by SOUND SOUND followed after the talk and reception, upstairs: I’d not experienced this space before, and it was lovely, as a potential projection / event space, and the atmosphere was engaging even before the visuals and audio began (I was both amused and vaguely uneasy when I looked up at some point and saw the massive upper stretch of Silver Spire United Church, lit with a greenish light, seeming to look down upon us, perhaps with sternness…)

Ever since I became acquainted with Gary James Joynes or Rutger Zuyderveldt, I’ve found that its best to come to audio installations with an openness, as the best I’ve experienced (such as the aforementioned artists’ works in Sounds Like Audio Art Festival III) can overwhelm your senses and be alternately evocative and almost excessive in pushing their physicality.

There was (perhaps) a narrative to the variant projections on the massive screens at the far end of the rooftop. Apocalyptic scenes specific and iconic (images of 9/11) or more poetic and less recognizable mixed with quiet moments, all drone and ambience. These were punctuated by an almost minimalist dance of flames and smoke that was broken by the performers’ shadows, a clean delineated black among the frothing oranges. Another projection reformatted a more three dimensional version of Picasso’s Guernica: how can’t you think that Death rides the pale horse that dominates those tableaux of misery?

This was an unusual pairing, of Sound Sound and Excelsior!, but my long sentence in academia has not made me demand that all fits within boxes like a television dinner tray.

Perhaps it wasn’t such an odd evening of diverse works, if you see them as images of our world, and who defines it, whether the history (including the people and places that form it) of forty years ago, or the history of the 21st century as we’ve constructed it, so far…

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[1] A friend of mine whose history as a cultural worker is significant once commented to me that the foundation of ARCs and their “activist” mandate was intrinsically linked to the influx of conscientious objectors to Viet Nam, implying both a more “American” energy and activism but also cast ARCs as part of that larger social justice milieu. I also like to think of ARCs as having a link in this manner to groups like the SDS with their rough push for change, and perhaps this is why when places like the aforementioned ARC or Thakre betray their responsibilities they remind me of corrupt regimes.