I am accustomed to diminishing the importance of an individual dancer’s history in the course of a staged performance. Unconsciously, it’s as if I imagine performers congealing for a moment on a stage in order to manifest the agenda of an invisible author. For dancers, especially, it is always about the body â€” the body as a structure capable of grace and choreographed strength. Over the last month, artist Jaye Rhee debuted a 4-channel video piece that engages the body as a minimalist structure, while emphasizing the dancers’ previous life in The Merce Cunningham Dance Company. The Flesh and the BookÂ places these figures in a musical score of five rubber bands, flattening a three-dimensional space into an illusion of two.Â The bodies enact a series of choreographed gestures, who’s style and form evoke a Cunningham past â€” like moving archives of embodied knowledge.Â The Flesh and the Book, closes tomorrow atÂ Doosan Gallery, 533 West 25th St. in New York.
Caroline Picard:Â How did you first conceive ofÂ The Flesh and The Book?Â
Jaye Rhee:Â In 2007, I made the work called “Notes.”Â At that time, I was interested in re-producing two things: a popular children’s play called “Rubber Band Play,” and re-stagingÂ visually resemblingÂ it as musical notes. It is also known as “Chinese Jump Rope” in America.
The rubber band play requires memorizing all the steps and jumps from the beginning till the end as rules with repeated practice. That, I think, is methodologically similar to learning playing music instrument in a way because learning a musical instrument also requires both brain and body memory. So the Chinese Jump Rope Play and leaning a musical instrument become parallel. I wanted to re-produce both events at the same time.
Rules and regulations often governed my childhood and I couldn’t help but think of that when I worked on theÂ Notes.
When I worked onÂ Notes, I knew that it would become the mother piece of another work. Â One art work often yields another work. Even though I am the one who creates the work, it is as if the work has a life of its own, one more quick-witted than me. In other words, many times, art works are a lot smarter than I am.
I was sure of two things when I worked onÂ The Flesh and the Book: 1) I am going to play with space more, for example, three-dimensional space transformed into two-dimensional space. Only the size of the figures and trace of the movements will allow viewers to feel the space. 2) I want to work with mature dancers.
I did not have title for the new work. While pondering that, I happened to think of the poemÂ Brise MarineÂ byÂ Stephane MallarmÃ©, and the first line reads,Â ”The flesh is sad, Alas! and I have read all the books.”
I wrote the sentence down on my sketchbook. Â And after some time, especially when I started to meet dancers for the project, I realized thatÂ my knowledge ofÂ dance and dancers did not come from direct bodily experience, but had been learned through books. It is completely out of context of the poem, but the words flesh and book Â stayed in the title. Also, it is hard not to think of book as music sheets, flesh as body, and dance.
CP:Â What is like working with the dancers that used to work for Merce Cunningham? Did you spend a long time developing the piece with them?Â
JR:Â It took a long time to find dancers. When I started to search for dancers, I looked for dancers who had gone through the transitional stage in their career as dancers. Â Many dancers face career changes early in their lives compared to other profession. And being a dancer is not just a profession but is also an identity. Thus I didn’t want to work with dancers who were physically young. I searched Â for dancers who already experienced the high peak of their physical youth, in other words, someone who has already been there.
While I was still searching for dancers in 2011, Merce Cunningham company disbanded; that event made me wanted to work with them even more. I always liked the geometric quality that Merce Cunningham company had and was excited to work with them. They seem to embody a reminder â€” something that was once there. We know what they were, we will remember it. It’s like a once-young body, or the idea youth.
It took a while to meet Cunningham’sÂ dancers. Â In the beginning, I attended Merce Cunningham dance workshops and met many great modern dancers who were not necessarily Cunningham’s.Â Then again at the Cunningham’sÂ technique classes inÂ Fall ofÂ 2012, I met original dancers of Merce CunninghamÂ with a help from Robert Swinston.
The dancers I worked with are great. Â Once I met them, I knew that it was going to be great. Everything went very rapidly.
CP:Â You also had another collaborator with this work, Elliott Sharp. How did you all work together? What were the dynamics like?
JR:Â I askedÂ ElliottÂ to come up with specific soundÂ that I can use for the project, and he gave me 67 sound files. I selected ones that are appropriate for the dancer’s movements. Â Communicating with other artists is not always easy. Art is abstract, concept is abstract, and language itself is abstract. But then there is a moment that everything intersects. That’s when the magic happens.
CP:Â I feel like you’re interested in the body as a unit, of some kind. Everyone wears black, standing in relation to the same 5-line structure in an otherwise white space. In your case, however, you platform the dancers’ history. Do you feel like something of that history with Cunningham is ghosted into the viewers’ experience? What happens to the dancers’ history with Merce Cunningham inÂ The Flesh and The Book?
JR:Â I was more interested in the character and history of individual dancers under the umbrella of Merce Cunningham Company. CunninghamÂ dancer’s movements are Mercified but individually they all have different characteristics.Â We all have different history as individuals, but there are also larger histories which a family shares as a smallest unit of the society, then there are larger groups and larger groups…..and so on. Merce Cunningham dancers make up another kind of familial unit.Â Even though the dancers’ movements were different, a fewÂ audiences actually recognized that the dancers somehow evoke Merce Cunningham’s style.
CP:Â Thinking about the work asa 4-channel piece, and then seeing framed stills from the video, I wanted to ask you about movement and how that ties in. In other words, does the piece change for you if the “movement” (which refers I think to music and dance) is extracted? How do you think of your photographs as compared to your video?
JR:Â I consider these mediums separate, with different approaches for both. It’s like siblings with same parents. Each medium has its own life. Different mediums show different aspect of one thing.Â I use the photographs because they capture the 2- dimensional representational quality.
CP: How does this piece ties into some of your other work? I noticed that you have done a number of works that play with the idea and structure of environment. I was thinking aboutÂ Bambi,Â for instance, or Polar Bear,Â Swan, Cherry Blossoms, Niagra; really so many of your works seem to juxtapose a still tableau with a playful in-time interaction. IsÂ The Flesh and The Book on a similar tip?
JR: ForÂ The Flesh and the Book,Â theÂ performers held a string (thick black rubber band) between them.Â The strings were at least 3 meters awayÂ fromÂ each other. I really wanted to expandÂ theÂ ideaÂ ofÂ transforming 3-dimensional space intoÂ aÂ 2-dimensional tableau look. So that a viewer can only feel the space by followingÂ theÂ dancersâ€™Â movementsÂ very carefully and watching the body scale change.Â The Flesh and the BookÂ isÂ aÂ special work whichÂ isÂ leadingÂ my interest intoÂ working inÂ 3-dimensional space.Â I think I can say,Â theÂ linesÂ between performers sort ofÂ played theÂ role of a tableauÂ â€“ an invisibleÂ and flexible tableau.
As audiences, when we speak of performance we are speaking most often about the glimpses acquired in the act of witnessing. We are speaking to our experience as it lies bound up in the delineation of time and space that is the act of performance, the curve that captures us as we are moved through the phases of the work. Accompanying this journey is a kind of willful ignorance, a reliance on the media at hand, the phone, the body, the text, the document, to describe what has escaped us, the event as it captures our imagination in its unfolding or to mediate in the moment of witnessing so that we might better understand whatâ€™s happening. There is not one way to know a performance work, there are many, and it is for that reason that the quality of performance is brought to light through the normalizing tendency of the archive.
Performance documents provide us with the frozen instant, a single moment in the event of the performance. They are tools to help our critical faculties, providing us a moment to rest and to consider what it is that has happened. This perhaps makes the most sense in relationship to the lived experience. The relationship between what my body knows through the performer’s body, a knowledge acquired through an empathetic transference of meaning(s) from the performer’s body to the audience’s and the images my mind recognizes through the documentation. We would be hard pressed to understand either, the experience or the document, without the other. Without the accompanying bodily knowledge the performance document hangs in suspended animation.
Once collected these documents form a group of materials that more often than not speak more to the interruptions of the art context than to the actual work. It would be impossible to ask of the text, photograph, moving image, body and the like to preserve for us what we can only ever hint at. Audiences and performers will always be bested by the performance as it unfurls itself before both. What we know of performative acts after witnessing and enacting them is but a fleeting memory of having done so or if very lucky, a lingering sensation. One that may motivate us, as others have suggested, to go forth and act out what we have experienced in the performance space.
Archive are a technology of bureaucracy. They are way stations for data and accumulated temporality, flattened proofs of the â€œofficialâ€ experience. The system of the archive itself is responsible for this kind of alienation. Categories, decimal numbers, and white gloves are methods of sanitation that work to preserve the individualâ€™s experience/state requirement. Once cataloged, memories of childhood, legal forms, receipts, and other accouterments are neatly laid beneath layers of fabric and cardboard. So precious are these relics that the archive must continually migrate them from one outmoded media to the next. The performance relic, however, subverts the safety of the archive. Not all archival material functions in the same way. There is a difference between documents that prove our life/work and documents that preserve the performance event, even if they both document performative tasks whose symbolic functions make permanent an abstraction. The way a notary’s signature on a form makes official the binding language of the agreement. The difference between the two is a result of the social quality of the experience. Once placed within the archive the quotidian document does little to extend the life of the proceeding. This is due to the individual nature of what it documents. The experience of going through a live event within the collectivity of the art context is a social endeavor that expands the role of the document through the sensations and collective consciousness of the group.
It is the sociality of the performance experience that prevents the performance document from falling into the normalizing mechanisms of the archive. The experience of having been to a performance and then seeing the documentation of it, even if what one finds is outside of their memory of the event, finds its fulfillment in the muscular memory of the one handling the document. By this I mean that it is easier to imagine what might have happened in a particular performance after having gone to see one, even if the two are unrelated in image and form, it is the remaining sensation of the event that is rearticulated in the body of the audience upon resuscitation by the performance document. Having spent the entirety of my life involved in performance in one way or another it is difficult for me to imagine how the experience might play out to one who is naive of the ways of the performance event but I would like to suggest here that one of the things that performance does as an art form is to simultaneously imagine and enact living alternatives and to remediate the experience of such imaginings. To present documents of that process in an entirely new context, to potentially naive audiences, such as the library, school, or museum is to depoliticize them and reinscribe them with a whole new set of contextual politics. A process that imbues the document with a different set of concerns that surely tints the experience of the document.
The performance document is possessed by the audience. It is they who own the experience that it represents. To place it within the repository it to attempt to use someone else’s signature to write your name. It may be in your possession but it is not fully yours.
The sound switches. Loud intensity and vibration. My body is permeated by the sound and radio waves. While watching the dancer move, I realize that all the cells of my own body are moving, oscillating, with the sound waves.
The dancer runs across the stage, throws herself towards the floor, glides. My body feels the impact of the floor on skin, skidding, sliding, perhaps squeaking.
Darkness and light, spotlights on my sight horizon. The moving horizon line, the white board, shifts my bodily perspective and orientation.
Jennifer Monson premiered her latest evening-length performance Live Dancing Archive at The Kitchen in New Yorkâ€™s Chelsea neighborhood for a two-week run February 14th – 23rd, 2013. The project Live Dancing Archive comprises three components, which consist of three different archival practices: dance, video, and digital archive. The â€œProgram Notesâ€ for the performance states that â€œEach of these captures how bodies hold, transmit, and convey experiences and understandings of ecological systems as they relate to human movement through the specificities of their medium.â€ Â Monsonâ€™s work explores the ability of movement itself as an archival practice; she is interested in the particular capability movement has to archive, record, and store the ecological systems that we experience.
For the two-week run, the video component of the archive was a a video installation which was on view during the day before the evening performances in The Kitchenâ€™s Theater. This part of the work, made by Robin Vachal, a videographer, video installation producer, editor, and teacher, consisted of editing approximately 50 hours of footage Vachal captured during the BIRD BRAIN Osprey Migration from 2002, an â€œ8-week research project in which dancers followed the migration of ospreys along the Atlantic Flyway from Maine to Venezuela.â€ Â Watching the video, the audience experiences the dancersâ€™ improvisation solos, conversations with park rangers at nature centers and preserves, public performances, and public workshops Monson and iLAND held with park patrons.
Another component of Live Dancing Archive is the digital archive which was designed and implemented by Youngjae Josephine Bae, who completed her MA in Library and Information Science, in collaboration with Monson and Vachal. The digital archive consists of video footage, photographs, dancersâ€™ journals, project notes, plans and schedules for performances and workshops, and other ephemera generated from the BIRD BRIAN Osprey Migration. The aim of the digital archive is to â€œmake available to the public as much of this material as possible.â€ Â The program notes encourage the audience to â€œperuse the archive in your own time as a supplemental experience to your participation in the audience tonight.â€ Â The performance need not â€œendâ€ once the audience member leaves the theater; she can continue to experience the work through the material which was archived in the movement of the performance.
Live Dancing Archiveâ€™s live performance aspect involves the audience as well.Â The audienceâ€™s participation in the live performance is that of the ocean. Monson describes her process of choreographing the movement in the program notes as:
â€œA significant amount of the dance material was learned from video documentation of four improvised solos on the beach at Ocracoke Island, NC. The dancers were Javier Cardona, Morgan Thorson, Alejandra Martorell, and myself. The camera angle was always moving so deciding how to orient myself in the dancing was a challenge. Eventually I arrived at orienting myself always towards the ocean. The audience is the ocean.â€ 
The audience gets to experience a journey of the spaces and ecologies that Monson and the other dancers migrated in Monsonâ€™s choreography, and it also gets to become part of that environment itself. Monsonâ€™s choice to make the ocean the point of orientation and her further choice to allow the audience to occupy that position, creates a complex dynamic of waves and force that oscillate between the performer and the audience. It is also in Monsonâ€™s processes of research and choreography that point to the ecological systems along the migratory path. Monson describes her work as dance research; the movement generated during the migration is knowledge-making. I would further argue that the audienceâ€™s experience of viewing the video, the digital archive, and the live performance, while also becoming a participatory element of the system created in the theater are all knowledge-making practices which coalesce in a system of bodies and the environments in which they inhabit. Describing this process of knowledge-making, Monson states that
â€œthe knowledge has to do with understanding the relationships between events and systems. When Iâ€™m dancing, Iâ€™m bringing multiple ways of perceiving information of movement, sensory, imaginative, and analytical registers. Iâ€™m processing information of the world and using it to make choices about movement in the world. The multiple systems I am moving and that are moving me help me to understand the complex systems I am perceiving. There is also the phenomenological approach – as I am moving, the world is showing up for me, itâ€™s changed by my moving, and as I move I also show up for the world. The knowledge is about ways of putting things together in multiple modes, holding unstable relationships of meaning and conditions of existence.â€ 
Phenomenologist Maxine Sheets-Johnstone writes about the primacy of movement in our consciousness of the world. In her book The Primacy of Movement, she states that â€œWe make sense of ourselves in the course of moving.â€ Â However, movement is not only sense-making, but constitutive and generative of the self that is moving. Further, Sheets-Johnstone claims that â€œIn effect, movement forms the I that moves before the I that moves forms movement.â€ Â These two phenomenological statements seem to permeate Monsonâ€™s process of research and performance. Her work explores the ways in which ecological systems function and the dancing bodyâ€™s relationship with and in these systems.
The live performance of Live Dancing Archive was itself a system. This component of the archive also consisted of multiple parts including the movement, live sound, and live stage and lighting design changes and manipulations. The sound, composed and performed by Jeff Kolar, an audio artist based in Chicago, is â€œgenerated live through field experiments in the AM/FM, Shortwave, Citizens, and Unlicensed radio spectrums. The instrument arrangement of handmade radio transmitters and receivers respond directly to external weather phenomena, wireless technology systems, and human activity.â€ Â After the performance I attended, Kolar explained that there were more â€œghostsâ€ being picked up by the receivers that night than had usually been happening for the other performances. The fluctuations occurring in the systems of the electromagnetic spectrum and the Hertzian space surrounding and emanating from the instruments, the electronic objects of the audience members, and the other technologies that exist in and around the space of The Kitchen directly impacted the sound performance and thus the entire ecology of the live performance.
The live manipulation of the lighting and stage, performed and designed by Joe Levasseur, who has received two Bessie awards for his design work, was a continual shifting of the ecology of the theater space. The minimal stage props and lighting, reminiscent of Isamu Noguchiâ€™s stage designs for Martha Graham, seemed to create the boundaries of space and time. The stage prop, a long wooden board on wheels, serves as the â€œhorizon lineâ€ that can move and shift. At times, Monson herself moved the horizon line, thus changing the orientation of the horizon and its relationship to the audience, the ocean. The lighting was able to move around the stage as well and was manipulable by Monson and Levasseur. The turning on and off of the light, sometimes a single light that was moved around the stage, seemed to control the limits of the perceptual experience of the work. Our perception is always bounded; we cannot see the backs of our heads, our eyes even work through an amalgamation of small focal points, congealed in our brains – we donâ€™t see the world as a clear image; our perception of the world is a complex system composed of interweaving aspects that need to work together to form a coherent experience of the world.
Phenomenology, the philosophical study of our experiencing of the worldâ€™s phenomena, understands our bodies as the entities that world the world. The world is mediating through our perceptual experience of it and the world appears for us through our engagement with it. Monsonâ€™s work takes this phenomenological understanding of the world seriously in her research processes and the performances that result from them. Much of the research process involves improvisational movement in the places along the migratory route Monson was following. In Ann Cooper Albrightâ€™s article â€œSituated Dancing: Notes from Three Decades in Contact with Phenomenology,â€ she describes the transition from considering the aesthetics of dance to the phenomenology â€œbecause phenomenology focuses attention on the circumstances of this active â€œbecoming.â€ Â Though Albright is discussing more specifically Contact Improvisation, she incorporates the notion of embodied research, an important aspect of Monsonâ€™s work. Albright describes embodied research as a process that â€œrequires that one engages seriously with the ambiguity that results from trying to conceptualize bodily experience that can be quite elusive. It requires patience with the partiality of physical knowing as well as a curiosity about how theoretical paradigms will shift in the midst of that bodily experience.â€ Â This situated-ness of research also can be placed in a feminist tradition stemming from feminist epistemology and the notion of situated knowledge explored by Donna Haraway in her essay â€œSituated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective.â€ Monsonâ€™s method of phenomenological epistemology of ecology speaks well to feminist conversations about science and the generation of scientific knowledge.
In thinking about what this means for an archive and the processes of archival practices, Live Dancing Archive speaks to the ways in which archives have to be generated; they do not simply exist in the world. They are always subject to the particular bodies controlling their collection, documentation, storage, and availability. The interesting aspect of Monsonâ€™s work for conversations about the archive is the tension of the usual goal of the archive â€” infinite storage for an infinite amount of time â€” and the ephemerality of movement. Can we ever say that an archive is a permanent collection of materials that simply narrate history? Archives are subject to the circumstances of the world â€” floods, unemployment, politics, fires â€” and any notion that we can make a truly permanent archive is contingent on the resources available and ideologies of the day. Monsonâ€™s Live Dancing Archive made me think critically about these aspects of making and transmitting history. Her movement, some of which I was able to glean from the video installation, is able to capture the singularity of the movement in its original form, though changed, made into something different in its repetition. Her attention to the specificities of place and the ecological systems constituting it along with bodily and movement singularities, creates a complex of environmental knowledge and history within the performance and the dancing body.
Live Dancing Archive is featured in the upcoming 2013 Dance Improvisation Festival organized by Columbia College Chicagoâ€™s Dance Center and curated by Lisa Gonzales with support from Links Hall, taking place June 3-8, 2013. Monsonâ€™s Live Dancing Archive will be performed Thursday, June 6, 2013 at 8PM. Be sure to visit the Dance Improvisation Festivalâ€™s website for tickets, information, and schedule of other workshops. http://www.colum.edu/Dance_Center/performances/2013improvfest/
Live Dancing Archive Collaborators:
Jennifer Monson: Choreography
Robin Vachal: Video Installation
Jeff Kolar: Composer
Joe Levasseur: Lighting
Susan Becker: Costumes
Betsy Brandt: Dramaturge
Davison Scandrett: Production Manager
Youngjae Josephine Bae: Digital Archive
Tatyana Tenenbaum: Dresser
 Jennifer Monson, “Program Notes,” in Jennifer Monson/iLAND Live Dancing Archive (New York: The Kitchen, 2013), 4.
 Ibid., 5.
Â Ibid., 5.
Â Ibid., 4-5.
 Ibid., 4.
 Personal Interview with Monson, 4.16.2013.
Â Maxine Sheets-Johnstone, The Primacy of Movement,Â expanded second edition (Amsterdam and Philadelphia: Johns Benjamins Publishing Company, 2011), 117.
Â Ibid., 119.
 Monson, “Program Notes,” 4.
Â Ann Cooper Albright, â€œSituated Dancing: Notes from Three Decades in Contact with Phenomenology,â€ Dance Research Journal, vol. 43, no. 2 (Winter 2011), 9.
Â Ibid., 14.
â€œCourage is the great enabling virtue that allows one to realize other virtues like love and hope and faith. To have courage is to be willing to look unflinchingly at catastrophic circumstances and muster the will to overcome the fear, never to fully erase and eliminate the fear but overcome the fear, so that fear does not have the last word or so that fear does not push one into conformity, complacency or cowardice. â€- Cornel West
I donâ€™t know how to be courageous. I donâ€™t think that I am now but I know, at least I feel, that I must be in order to make it through this moment. Recent months have seen us, as Americans, wrestling with the baseline hatred and oppression that we had so naively believed we had moved beyond, a desire we know now to be a desperate fantasy. I believe Cornel West to be true when he tells us that courage will lead us to other virtues, other strengths that might enable us to not only make it through our time but to imagine a real alternative, a utopian dream no farther than our beds. What I mean to describe here is not a kind of free imagination but, as Å½iÅ¾ekÂ has described, â€œa matter of the innermost urgencyâ€, an imagined alternative to a situation whose solution is so far outside the coordinates of the possible that one is forced to imagine an alternative space.
There is a courage to performance, as there is a courage to poetry and criticism, to those forms whose goals, from the outset, are a freshly imagined future. Not just the courage of those taking to embodied action but a courage to witness those acts. A willingness to be changed by something, to allow oneself to feel what John Martin calls muscular sympathy. A kind of sixth sense that gives the viewer access to the work through the performers body. Not simply the courage of the stage but the courage of the street and bar. The courage to stand beside one another, to allow oneself to feel responsible for each other, for ourselves. Too often the heady dialogues surrounding the production of aesthetic experience call to mind a kind of aimless drifting identity. An abstract subject, tethered to nothing and no one, submerged in the machinic realities of our time but this is not true for all of us. For those of us operating from a place of difference, whose lives are not simply shaped but are out right controlled by social and economic oppression, Â there are other ways of being. New ways to gather, to love, to share. New economies. Strategies of resistance. Alternatives simultaneously imagined and enacted between sweaty down beats on crowded dance floors in rooms that are forced to accommodate us as we are.
I wish that I could tell you how to be courageous, that I had some great strategy for us, but I donâ€™t know. All I have is a feeling of urgency, a sensation that drives me towards hope, towards an alternative. I can tell you that the work will be courageous and that with it so will we. I can tell you now that we will be in this together, as a community, as a collective. We who feel strongly, we will be the ones to make a practice of resistance. To turn ourselves towards a tumultuous present of catastrophic circumstances, where revolution and change are palpable events, the tyranny of unaccountable elites runs rampant, and the violence of our city howls just beyond our walls. We will be the ones to turn towards this moment, our moment, to face our oppressors courageously for each other.
â€œWho will fight the bear? No one? Then the bear has won.â€ Â - Bas Jan Ader
This week: San Francisco checks in with dance legend Anna Halprin!!!
Anna Halprin (b. 1920) is a pioneering dancer and choreographer of the post-modern dance movement. She founded the San Francisco Dancer’s Workshop in 1955 as a center for movement training, artistic experimentation, and public participatory events open to the local community. Halprin has created 150 full-length dance theater works and is the recipient of numerous awards including the 1997 Samuel H. Scripps Award for Lifetime Achievement in Modern Dance from the American Dance Festival. Her students include Meredith Monk, Trisha Brown, Yvonne Rainer, Simone Forti, Ruth Emmerson, Sally Gross, and many others.
Live Benefit Auction Event: March 9, 6-8:30 pm
Robert Rauschenberg Project Space
455 West 19th St, New York
Printed Matter, Inc, the New York-based non-profit organization committed to the dissemination and appreciation of publications made by artists, will host a Benefit Auction and Selling Exhibition at the Rauschenberg Foundation Project Space to help mitigate damage caused by Hurricane Sandy.
As a result of the storm, Printed Matter experienced six feet of flooding to its basement storage and lost upwards of 9,000 books, hundreds of artworks and equipment. Printed Matter’s Archive, which has been collected since the organization’s founding in 1976 and serves as an important record of its history and the field of artists books as a whole, was also severely damaged. Moreover, the damage sustained by Sandy has made it clear that Printed Matter needs to undertake an urgent capacity-building effort to establish a durable foundation for its mission and services into the future.
This is the first fundraising initiative of this scale to be undertaken by the organization in many years, and will feature more than 120 works generously donated from artists and supporters of Printed Matter.
The Sandy Relief Benefit for Printed Matter will be held at the Rauschenberg Project Space in Chelsea and will run from February 28 through March 9th. The Benefit has two components: a selling exhibition of rare historical publications and other donated works and an Auction of donated artworks.
A special preview and reception will be held February 28th, 6-8 pm, to mark the unveiling of all 120 works and to thank the participating artists and donors. The opening will feature a solo performance by cellistÂ Julia KentÂ (Antony and the Johnsons), followed by a shared DJ set fromÂ Lizzi BougatsosÂ (Gang Gang Dance) &Â Kyp MaloneÂ (TV on the Radio). The event is free and open to the public.
All works will then be available for viewing at the Rauschenberg Project Space March 1 â€“ March 9, gallery hours.
All Selling Exhibition works may be purchased during this period and Auction works will be available for bidding online. Bids can be made atÂ www.paddle8.com/auctions/printedmatter.
A live Benefit Auction Event will take place March 9, 6-8:30 pm with approximately 20 selected works to be auctioned in a live format. Bidding on these works will commence at 7pm sharp, while silent bids can be made on all other Auction works. Note, highest online bids will be transferred to the room. For absentee bidding of works, please contact Keith Gray (Printed Matter) at 212 925 0325 orÂ firstname.lastname@example.org. The evening will feature a performance byÂ Alex WatermanÂ on solo cello with electronics. Admission is $150 and tickets may be pre-purchasedÂ here. There will be only limited capacity.
Highlighted auction works include an oversize ektacolor photograph fromÂ Richard Prince, a woven canvas piece fromÂ Tauba Auerbach, an acrylic and newsprint work fromÂ Rirkrit Tiravanija, a large-scale Canopy painting fromÂ Fredrik VÃ¦rslev, a rare dye transfer print fromÂ Zoe Leonard, a light box byÂ Alfredo Jaar, a book painting byÂ Paul Chan, a carbon on paper work fromÂ Frances Stark, a seven-panel plexi-work with spraypainted newsprint fromÂ Kerstin BrÃ¤tsch, a C-print from Hans Haacke, a firefly drawing fromÂ Philippe Parreno, a mixed-media NASA wall-piece fromÂ Tom Sachs, a unique print fromÂ Rachel Harrison, a vintage xerox poem fromÂ Carl Andre, an encyclopedia set of hand-made books fromÂ Josh Smith, a photograph fromÂ Klara Liden, a table-top sculpture fromÂ Carol Bove,Â Ed Ruschaâ€™s Rooftops Portfolio, as well as original works on canvas and linen byÂ Cecily Brown,Â Cheyney Thompson,Â Dan Colen,Â Adam McEwen,Â RH Quaytman, and many others.
These Auction works can be previewed at:Â www.paddle8.com/auctions/printedmatter
In addition to auction works, a vitrine-based exhibition of rare books, artworks and ephemera are available for viewing and purchase. This material includes some truly remarkable items from the personal collection of Robert Rauschenberg, donated by theRobert Rauschenberg FoundationÂ in memory of the late Printed Matter Board Member, bookseller and publisher, John McWhinnie. Among the works available are books and artworks fromÂ Marcel Duchamp,Â Willem de Kooning,Â Alfred Steiglitz,Joseph Beuys,Â Brigid Berlin (Polk), as well as aÂ Claes OldenburgÂ sculpture, a rareÂ William BurroughsÂ manuscript, and the Anthology Film Archive Portfolio (1982). Additional artistsâ€™ books have been generously donated by theÂ Sol LeWitt Estate. Works include pristine copies of Autobiography (1980), Four Basic Kinds of Straight Lines (1969), Incomplete Open Cubes (1974), and others.Â Three Star BooksÂ have kindly donated a deluxe set of their Maurizio Cattelan book edition. These works can be viewed and purchased at the space. For inquiries about available works please contact Printed Matterâ€™s Associate Director Max Schumann at 212 925 0325 orÂ email@example.com.
Co-chairs Ethan Wagner & Thea Westreich Wagner and Phil Aarons & Shelley Fox Aarons have guided the event, and Thea Westreich Art Advisory Services has generously lent its expertise and assisted in the production of the auction.
In anticipation of the event Printed Matter Executive Director James Jenkin said:
â€œNot only are we hopeful that this event will help us to put Sandy firmly behind us, it is incredibly special for us. To have so many artists and friends associated with our organization over its 36 years come forward and support us in this effort has been truly humbling.â€œ
Auction includes work by:Â
Michele Abeles, Ricci Albenda, Carl Andre, Cory Arcangel, Assume Vivid Astro Focus, Tauba Auerbach, Trisha Baga, John Baldessari, Sebastian Black, Mark Borthwick, Carol Bove, Kerstin BrÃ¤tsch, Sascha Braunig, Olaf Breuning, Cecily Brown, Sophie Calle, Robin Cameron, Sean Joseph Patrick Carney, Nathan Carter, Paul Chan, Dan Colen, David Kennedy Cutler, Liz Deschenes, Mark Dion, Shannon Ebner, Edie Fake, Matias Faldbakken, Dan Graham, Robert Greene, Hans Haacke, Marc Handelman, Rachel Harrison, Jesse Hlebo, Carsten HÃ¶ller, David Horvitz, Marc Hundley, Alfredo Jaar, Chris Johanson, Terence Koh, Joseph Kosuth, Louise Lawler, Pierre Le Hors, Leigh Ledare, Zoe Leonard, Sam Lewitt, Klara Liden, Peter Liversidge, Charles Long, Mary Lum, Noah Lyon, McDermott & McGough, Adam McEwen, Ryan McNamara, Christian Marclay, Ari Marcopoulos, Gordon Matta-Clark, Wes Mills, Jonathan Monk, Rick Myers, Laurel Nakadate, Olaf Nicolai, Adam O’Reilly, Philippe Parreno, Jack Pierson, Richard Prince, RH Quaytman, Eileen Quinlan, Sara Greenberger Rafferty, Ed Ruscha, Tom Sachs, David Sandlin, Paul Mpagi Sepuya, Cindy Sherman, Josh Smith, Keith Smith, Buzz Spector, Frances Stark, Emily Sundblad, Andrew Sutherland, Peter Sutherland, Sarah Sze, Panayiotis Terzis, Cheyney Thompson, Rirkrit Tiravanija, Nicola Tyson, Penelope Umbrico, Fredrik VÃ¦rslev, Visitor, Danh Vo, Dan Walsh and Ofer Wolberger.