Work by Andrew Borowiec, Terry Evans, Juan Fernandez, Jason Reblando, Ross Sawyers, Chris Schedel, Greg Stimac, and Bob Thall.
Northeastern Illinois University Fine Art Center Gallery is located at 5500 N. Saint Louis Ave. Reception Friday, 6-9pm.
Work by Ama Iromuanya and Alex Leasure.
Outhouse Gallery is located 212 N. Sangamon St. Apt. 3B. Reception Friday, 7-10pm.
Works by Paté Conaway and Whitney Bandel, Daniel Giles and Andrew Mausert-Mooney, Ruth Hodgins and Charles Rice, Steven Husby and Sarah Anne Lobb, Cole Pierce and Josué Pellot, Kit Rosenberg and Jameson Zaerr, and Nancy Lu Rosenheim.
Roman Susan is located at 1224 W. Loyola Ave. Reception Friday, 7-9pm.
Work by Lucie Stahl.
Queer Thoughts is located at 1640 W. 18th St. #3. Reception Friday, 6-9pm.
Work by Lou Shields.
Beauty & Brawn Art Gallery and Think Space is locate at 3501 W. Fullerton Ave. Reception Saturday, 6-10pm.
The second installment of a curatorial project by Jens Hoffmann and Harrell Fletcher, the People’s Biennial 2014 takes a stronger approach to its mission than the first. In 2010, the idea was to highlight five cities in the US that are not art centers and showcase the work of artists working within contemporary art frameworks. This year, selected established artists from all over the US invited a creative person whom they personally know but are outside of the art world to collaborate on an installation within the refurbished Woodward Gallery of the Museum of Contemporary Art Detroit. From a brilliant autistic child, to blind woodworker, activists, collectors and outsider artists, the exhibition highlights the value of individual expression, ability and passion of all humans, why that can be artistic and is beautiful as art. So a child’s imagination can be on the same playing field as a celebrated photographer, just as an upholsterer can be exhibited nearby the 2011 Venice Biennale’s US artists.
Each collaboration is framed by a simple wood shed painted a solid color, equalizing all that is within. Drawings of the duo or collaborative by Studio Stripe accompanies some biographic info and an interview or introduction to the lesser known’s work. The collaborations vary, but in most cases, the established artist tends to take a back seat, marveling at the non artist or marginalized artist’s creative process.
Scott Reeder and Xav Lepae create a playful booth that evokes a bit of Gary Panter and Wayne White while showcasing the 24/7 radio station Lepae runs. Lee Walton & Harriet Hoover lovingly tell the story of Mr Coppers, a caring man who runs a small upholstery business. The resulting display augments the rich life that he has. Cary Loren and Jimbo Easter, having collaborated before, create a seamless installation that relishes in underwhelming Halloween effects, primitive paper mache and abject piles of junk as pen and ink drawings cover the walls. Dara Friedman chronicles Ishmael Golden Eagle, an amateur archeologist, who serendipitously discovered a significant spiritual well in LA, and whose dedication to preserving it is heroic.
Mounting an exhibition of non artists collaborating with established artists will likely yield different results, and not all of them may be visually engaging. This proves to be the exhibition’s only shortcomings, and as it is somewhat expected due to the nature of the exhibition, is minor. Jennifer Allora & Guillermo Calzadilla and Robert Rabin’s work, as well as Hank Willis Thomas and Baz Dreisinger’s collaborations suffer from this condition; the latter of each group’s direct activism visually nullified by bland documentation. Some stories are not easily translated visually, especially within regimented structures, but it appears to be through the fault of the established artists collaborating that this has happened.
Opening up dialogue not just about what is art, but what is artful, the exhibition gives equal weight to the pursuits of non artists and marginalized artists. What may draw us to the show are the names of Alec Soth, Cary Loren or Dara Friedman, but what keeps us there is Jimbo Easter, Ishmael Golden Eagle and Mr Coppers. A simple, beautiful message about civilized life, where everyone is equal, every vision is unique and everyone has a story to be told. What we are left with is a more inclusive and open proposal for what the contemporary art world could be.
The People’s Biennial is co-curated by Jens Hoffmann and Harrell Fletcher and is on view at the Museum of Contemporary Art Detroit (MoCAD) from September 12, 2014 – January 4, 2015.
By the title of this essay I imply not that I am providing an introduction to this topic, for the uninitiated, from the perspective of experience. Rather, I intend to share the experience of my own introduction to this topic, in preparation for a course I will be teaching next semester. Prior to beginning my research, I posed the following question to my Facebook friends; their responses follow.
Explain “relational aesthetics/social practice,” using only common language (no artspeak), and without bringing up Thai food. Go.
Jay Gallegos: Practical collaborative participation. It’s more like Ethiopian food.
Casey McGonagle: Do regular stuff, only it’s art.
Randall Szott: Art for artists inspired by Martha Stewart.
Chloë Rayson: One mans trash is understood by another man to be treasure
Richard Holland: Sometimes people make shit up.
Jennifer Reeder: Block party fantasy camp.
Albert Stabler: Making a blog about an ethically-motivated garage sale.
Randall Szott: Wait, that cuts a little too close to home there buddy.
Sherelle Castro: The kind that comes with cats and batteries.
Anne Harris: I have no idea. And I’m actually about to eat Thai food. Imagine that.
Kevin Freitas: Bullshit
Meg Duguid: The composition of moments and actions that shed light on a concept. You should be able to talk about this work like one might a painting or a composed photo, composition, movement, content. There should be a broad exposure to multiple practices from Mierle Ukeles, Mary Miss, Maya Linn, to Gordon Marta Clark and Rick Lowe. There should be a range of politically overt and implicit politic. I actually think that you could leave politics out all together and look at some of the work of the Judson Dance Group and some of Kaprow’s late performance work. I would liken some of it to the idea of found object as it is found motion.
Robert C. Anderson: Verbal self-abuse.
Mike Malorin: Peanut sauce… Dammit!
Kevin Freitas: Soup kitchen
Sarah Kaiser: compare visual stuff to the rest of the world
Michael Mlekowski: Stuff you look at and if it’s any good you get to take a free sample home!
Diana Dorwin: The importance of the object or action isn’t determined by the artist, or the individual viewing the artwork, but the viewing community as a whole.
Grub Fay: some young art student goes to a party where everyone is having a good time, and starts yelling, “look at us, we’re all art!” and of course makes the party less good, and ruins the art.
From this hyper-informal survey, it seemed that among my friends, many were not disposed to take the topic seriously: not only in the humorous, playful responses to my question, but in their attitudes towards relational aesthetics as a serious practice. Others recognized its legitimacy, and a few (e.g. Meg Duguid) spoke from firsthand experience working in this genre.
I’ll admit some past skepticism towards relational aesthetics; my perspective (thought not so eloquently phrased) echoed Casey McGonagle’s: “Do regular stuff, only it’s art.” I decided that I owed it to myself to learn more about the topic, to at least add some nuance to my skepticism and hopefully gain a greater appreciation for it. To this end, I volunteered to teach a course on Relational Aesthetics next semester (Spring 2015), and began research in preparation for this. The following essay is a summary of my initial readings.
The phrases “relational aesthetics,” “relational art,” and “social practice” have becoming increasingly common in the art world since the late 1990s, while their exact meaning continues to elude many of those not directly involved in this field. In order to study this aspect of art, we need to understand exactly what it is that we are talking about.
French art critic Nicolas Bourriaud defined the approach in 1998 in his book Esthétique relationnelle (Relational Aesthetics), calling it “a set of artistic practices which take as their theoretical and practical point of departure the whole of human relations and their social context, rather than an independent and private space.” He had coined the phrase two years earlier in the catalogue for the exhibition Traffic, curated by Bourriaud, at CAPC musée d’art contemporain de Bordeaux.
Relational aesthetics, then, can be understood as a way of looking at things, as a guiding principle, and as an approach to artmaking. An artwork can be considered “relational art” if it is essentially based on social interaction. In this way relational aesthetics is very different from traditional art forms such as drawing, painting, sculpture, and photography, which are defined by the physical materials and tools used in their production. Relational aesthetics may be more similar to a movement, such as Impressionism, Expressionism, Cubism, etc. Writer and director Ben Lewis finds many similarities between relational art and earlier “ism”s at their beginnings: relational art is often not considered art at all because it redefines the concept of art, many artists considered “relational” deny that they are such and relational art had a “founding” exhibition.
Since relational aesthetics is not defined by a single medium, it follows that relational art can be made in any media. And certainly, examples of relational art can be found in a wide range of media. However, certain media lend themselves to relational aesthetics. In particular, the best-known examples of relational art often exist as a subset of performance art. The poster child for relational aesthetics has always been Rirkit Tiravanija, and his best-known series bears a close resemblance to performance. Beginning with Pad Thai (1990) at the Paula Allen Gallery in New York, Tiravanija cooked and served the exhibition’s eponymous food for gallery visitors. The difference between this form of relational art and other types of performance is that in most performance art, the artist’s actions are the essence of the work; in relational art of this type, the essence of the work lies in the interaction between the audience and the artist. Cooking Thai food could be a performance; serving it to visitors moves it into the realm of relational aesthetics.
Other forms of relational art more closely resemble sculptures or installations. Some of Tiravanija’s works resemble installations, albeit installations inviting viewer interaction. One example, from Traffic (relational aesthetic’s seminal exhibition) was described in Frieze magazine: “‘Traffic’ predictably included the model practitioner of this kind of art – Rirkrit Tiravanija. Around the second floor viewing gallery he provided simple, user-friendly arrangements of tables and chairs made from brown packaging cardboard, each with a free mini-bar of red wine and mineral water.”
However, the clearest example of the sculpture/installation model of relational art is Felix Gonzalez-Torres. Nearly all of his work consists in some way of objects arranged in a space. Some, such as his stacks of printed posters and his piles of candy, invite viewers to take one of the component pieces home with them. In Relational Aesthetics, Nicolas Bourriaud describes the problem posed by these takeaways:
“One is allowed to take one of the posters away with him/her. But what happens if lots of visitors walk off in turn with these sheets of paper offered to an abstract public? What process would cause the piece to change and then vanish? For this work did not involve a “Performance”, or a poster hand-out, but a work endowed with a defined form and a certain density, a work not displaying its construction (or dismantlement) process, but the form of its presence amid an audience [italics original].”
This problem is more a theoretical one than a practical issue; the medium of the work itself is described in this case as “Offset print on paper, endless copies.” The museum, gallery, or collector would simply order more copies of the poster made, and replenish the stack. Similarly, the piles of candy are replenished from commercial sources. The issue is not one of logistics, but rather of the interaction, via the artwork, between the artist and the viewer, who becomes a complicit participant in its creation. This is what places the work within the realm of relational art.
Gift-giving is only one possible mode of social interaction of course, and yet relational aesthetics often carries with it a presumption of generosity. Another mode is communication, often the transmission of information or the teaching of a skill. I think now of Hui-Min Tsen’s walking tour of Chicago’s Pedway. [http://chicagopedwaytour.com/Home.html] Tsen guides participants on a walking tour of this underground route through the city, a form of casual urban exploration, a better way of getting to know the place.
My wife Stephanie Burke and I created several artworks which, though we didn’t necessarily use the term at the time, are in hindsight relational in nature. In one series, called Shooting With Artists, we took Chicago-based artists to a shooting range in Indiana to shoot guns. For many, this was their first time shooting a gun, and their first exposure to “gun culture.” We thought this was interesting because art culture and gun culture generally never meet; they are seen as polar opposites politically and socially. The exceptions to these, where these cultures overlap, become nuanced and unexpected. These trips were documented with video and still photos, but the works themselves were essentially relational.
Another project, which was Stephanie’s concept, was called “Snow Coffee.” In our neighborhood (as in much of Chicago), people would claim “dibs” on a parking space that they had (ostensibly) shoveled clear of snow, marking it as their own private parking space with various items, most often patio furniture. Playfully interacting with this contentious practice, we would put on our bathrobes and take a carafe of coffee to enjoy while sitting in these impromptu cafes, consisting of no more than a pair of lawn chairs in a snow-free parking space on the side of the street. Eventually, following the epic snowstorm remembered as “Snowmageddon,” Stephanie spent the better part of a day digging our Jeep out of the snow. When we left the parking space thus created, we “claimed” it with two chairs and a card table, complete with tablecloth and a vase of flowers.
This essay documents the beginning stages of my research into relational art and social practice, in preparation for a course I am teaching next semester at Northern Arizona University. This research will continue until and throughout the Spring 2015 semester. Feedback is welcome; contact me through Facebook (Jeriah Hildine) or at jeriah (dot) hildwine (at) gmail (dot) com.
Eat, Sleep, Repeat: there’s a meme doing the rounds all about repetition. As philosophies go, it’s a little simplistic, suggesting nothing so much as a kind of nihilistic stoicism. So if you want the antidote, consider the next show due to open at No Format Gallery.
RECURSIVE is a group show which looks at the cyclic nature of personal history, as suggested by the work of five international artists. The Gallery in South London is hosting Hitomi Kammai, Ant Pearce, Susan Francis, Simon Fell and Jane Boyer.
Boyer is also curating the show. The artist is losing count of the number of times she has by now also curated. Some kind of repetition compulsion might be at work there, except for the fact that Boyer draws inspiration, not from Freud, but from one of the authors of Anti-Oedipus, Gilles Deleuze.
Her group of artists may be select, but the show organiser is gathering them together with a proposition by the influential French thinker: “We don’t repeat because we repress, we repress because we repeat.” It sounds true, but what exactly might it mean?
The morning she was due to begin the hang in London, Boyer spoke with me on the phone. “It’s a difficult one,” she freely admits about her quotation. “In fact it’s given me a challenge, as well, to really wrap my head around it.” That at least is reassuring.
“He’s talking about an initial elemental experience we all have,” suggests the artist, “whether it’s the moment of birth or whether there’s some sort of trauma or some other thing that begins to develop and really solidify our identity.”
In other words, perhaps, we repeat to give us a sense of ourselves. We repeat because we could use this elemental experience in some way. And as life develops we try and fit these repetitions into our current situations.
Since repetition is so vital to us, says Boyer, “We begin to disguise that and perhaps, as [Deleuze] says, close it”. What really intrigues is that this originary experience is one we all share. Rather than a factor in a sickness, like one of Freud’s primal scenes, it appears to be a cornerstone of who we are.
The Califormian artist says that, while it never gets in the way of visual pleasure, she’s “very intrigued by and inspired by philosophy”. And in this respect particularly Deleuze: “As I read philosophy, I just have all sorts of mental images, that happen in my head and as a result I feel sort of compelled to get those images down in the artwork.”
Boyer makes no apologies for staging a show in which the philosophy is overt. Indeed she makes it sound like the most honest starting point: “Philosophy underlies every aspect of society so any attempt to look at art without philosophy would be like going to the movies without philosophy.”
While everyone gets, say, The Matrix (1999), some still balk at raw post-structuralism. “But it’s there, insists Boyer, “and whether or not they’re engaged with it and understanding it, it is in fact affecting their lives and and it’s entering their lives in ways that they may or may not be aware of.”
That holds true for Deleuze, however off the wall he might seem. His presence at this show is after all a result of a certain “clarity” which can be found in his work. Says Boyer: “It’s a sort of twofold clarity.” And the artist enjoys both the “brilliant” initial thoughts and his detailed explanations.
“What I’ve learned in reading Deleuze is to follow with him,” she says. “Sometimes it’s not easy, but to follow with him . . . he’s making a case and making an argument for each element, in his argument and then he brings it all together and makes a final statement”. Sounds clear as crystal.
But no one said curating was easy. “Curating my own work is particularly challenging,” says Boyer. So this week has been busy, and soon she could be back in her role as an artist. That is to say: read, paint, sleep, repeat.
RECURSIVE is at No Format Gallery, London, from October 9 to November 2 2014. See exhibition blog for more details.
Work by Matt Woodward and Wrekmeister Harmonies.
Comfort Station is located at 1879 N. Milwaukee Ave. Reception Saturday, 6-10pm.
Work by Sara Condo.
The Hills Esthetic Center is located at 128 N. Campbell Ave. Reception Saturday, 7-11pm.
522 Years of Golden Medallions, work by Mouthy Woman.
Location: St. Paul and Damen.
Emergency Response Team, work by Ginger Krebs.
Location: Polish Triangle, Division and Milwaukee.
A line connecting, a line dividing, a line defining, work by Stephanie Acosta.
Location: Western, Damen and Division L-Stops.
All performances Friday, 5-7pm.
Work by Lise Haller Baggesen.
Ordinary Projects is located at 2233 S. Throop St. Reception Saturday, 5-9pm.
Work by Kristina Felix and John Lui.
ACRE Projects is located at 1913 W. 17th St. Reception Sunday, 4-8pm.