‘In Search of the Miraculous’ is the second exhibition by Kehinde Wiley to be shown at Stephen Friedman Gallery in London (24 November 2017 – 27 January 2018).
Displayed in three rooms, this series of nine new paintings and a three-channel artist’s film illustrate moments in the lives of young Haitian fishermen presented against a backdrop of tropical coastal settings and tempestuous seascapes.
The press release for the exhibition states that Wiley’s motivation for creating these works was to address a number of themes relating to “migration, madness and isolation in contemporary America.” However, although these foci were symbolically evident throughout the exhibition, the overarching significations foregrounded by Wiley in this body of work were more broadly related to black masculinities, issues of ontology and sense of self for men throughout the African diaspora – not a project centred solely on symbolising the impacts of populist politics for African-Americans in the USA today.
I am seldom more satisfied with a gallery visit than on the occasions when you walk into an exhibition space intending to view one thing, and then stumble on something quite unexpected that turns out to be far more interesting than the artwork or display you originally planned to see. The 3rd August 2017 turned out to be one of those days, when my attention and intentions were solely focused on a long-awaited and much-anticipated trip to the National Gallery in Trafalgar Square to see the stunning tapestry-based artwork “The Caged Bird’s Song” (2017).
The tapestry was based on an original watercolour painted by Chris Ofili CBE, and hand-woven in partnership with a team of textile artists from Dovecot Studios. The resulting panels were then displayed as part of the celebrated exhibition, “Chris Ofili: Weaving Magic” (Sunley Room, National Gallery, London, 26 April – 28 August 2017).
The three-panelled tapestry was, of course, as awe-inspiring as the attached pictures suggest. However, the large number of visitors milling in and out of the Sunley Room precluded any opportunity to spend a long period of time quietly contemplating the scale, splendour and intricacy of this vibrantly colourful piece at my own leisure.
Consequently, I changed tack and headed away to make an impromptu visit to the National Portrait Gallery (NPG) to spend time browsing new works in the contemporary galleries and the exhibition for the 2017 BP Portrait Award.
2017 BP Portrait Award Exhibition at the NPG, London
Among the many beautifully rendered portraits featured in this year’s selection of 53 entries displayed to represent the best of the c. 2,580 entries submitted by artists from 87 countries, the five works that (for different reasons) captured and held my attention were (in no particular order): (1) Corinne, by Anastasia Pollard; (2) Society, by Khushna Sulaman-Butt; (3) Portrait of the artist Jerome Witkin, by David Stanger; (4) Lemn Sissay, by Fiona Graham-Mackay; and (5) Another Fine Day on Elysian Fields Avenue, NOLA, by Eva Csanyi-Hurskin.
The striking portrait of “Corinne” by Anastasia Pollard is actually quite tiny, measuring just 255 x 205mm. However, the captivating beauty of the sitter and the overall balance of the composition made it one of the most arresting images in the entire exhibition. It was also not surprising that “Corinne” was chosen by the NPG as one of the featured images used for a substantial element of the marketing and publicity for this year’s award – featuring on the cover of the catalogue, as well as on one of five large-scale promotional posters for the exhibition. Continue reading Picturing Diversity – The Power of Portraiture
BBC Radio 4’s ‘Black Art Matters’ (first broadcast on 29 June 2017) is available to listen to online via the BBC website http://www.bbc.co.uk. This 30-minute programme features Professor Sonia Boyce MBE (RA) in conversation with family members and friends of the British contemporary visual artist Donald Rodney (1961-1998) – one of the most central and important founding figures involved in the Midlands-based ‘Blk Art Group’ during the 1980s, who sadly passed away two decades ago (due to the illness Sickle Cell).
Boyce begins her reflective voice-over with a review of Donald Rodney’s visceral and racially charged installation piece “The House that Jack Built” (1987). Her perceptive commentary is layered and interspersed with other art-historical observations taken from interviews with several contributing artists and guests who attended the exhibition launch reception for “The Place is Here” (Nottingham Contemporary, 4 February – 30 April 2017).
Rodney’s complex, hard-hitting and unsettling mixed-media installation features a set of x-rays of the artist’s body arranged against the gallery wall to form the silhouetted structure of a house, overlaid with white-painted text and pictorial imagery commenting on the traumas and enduring legacies of enslavement, racial segregation, the brutalities of apartheid and other forms of racialized, anti-black violence throughout world history. Prominently positioned on a chair in front of the “house” is a seated figure, with a large tree-like structure sprouting from the neck of a paint-splattered striped shirt to create the slumped frame of a man’s body. Continue reading BLACK ART MATTERS: Reflecting on the life, works and art-political legacy of Donald Rodney, 1961-1998
Reflections from Stuart Hall about the history and significance of the British ‘Black Art’ movement during the 1980s:
“This new ‘horizon’ produced a polemical and politicised art: a highly graphic, iconographic art of line and montage, cut-out and collage, image and slogan: the ‘message’ often appearing too pressing, too immediate, too literal, to brook formal delay and, instead, breaking into ‘writing.’ The black body – stretched, threatened, distorted, degraded, imprisoned, beaten and resisting – became an iconic recurring motif”
Stuart Hall (2006) “Black Diaspora Artists in Britain,’ History Workshop Journal (HWJ), Vol. 61(1), p. 17 (cited by Eddie Chambers in Roots and Culture, 2017, p. 201)
I was very pleased to view the exhibition “The Place is Here” (Nottingham Contemporary, 4 February – 30 April 2017) during its closing weeks, and spend time engaging with a diverse range of ‘politically aesthetic’ works by artists and collectives prominent in the British Black Art movement of the 1980s.
Curated by Nick Aikens and Sam Thorne, in collaboration with Nicola Guy and a number of consultant artists who were central to the period in focus, the exhibition provided a rare opportunity to see c. 100 artworks covering a range of genres, media and artistic practices by 30 of the most celebrated artists from the UK’s African, Caribbean and South Asian diaspora communities assembled together in one space.
Taking as its intellectual departure point the discussions held during the inaugural gathering of the First National Black Art Convention in Wolverhampton (1982), and a second “working convention” held in Nottingham in 1984, the curators and contributing artists presented an art-historical and art-political ‘montage’ of works that exemplified how contemporary visual artists, academics, arts activists, cultural commentators, and other critical thinkers were responding to questions about the role of “Black Art” – or the “Black Art Movement” (as it later came to be known) – in the late-20th century. In particular, this question was being posed as a way of catalysing and bringing to prominence a powerful, highly visible reaction to the many challenging social, political, economic and cultural issues facing ‘people of colour’ in Britain at that time.
What was immediately clear from the inclusion of a significant selection of archival materials, political posters, documentary films, campaign literature, and other publications representing the work of grassroots anti-racist and social justice organisations active during that decade, was that the British Black Art movement – like the individual artists themselves – did not ever function solely within the (physical or imagined) borders of the United Kingdom as a nation-state. On the contrary, this movement was always conceived by participants active in these struggles as operating within a much broader, more porous, international and diasporic framework of global(ised) activisms, equalities agendas and human rights campaigns. The wider foci for demonstrating solidarity with other Black activists as part of a transnational struggle included: the Civil Rights movement, trades-union activism in the Caribbean region, the collective fight against apartheid in South Africa, the emergence of radical Black feminist/womanist movements worldwide, LGBTQ rights activism, and ongoing efforts to collectivize against and ‘dismantle’ the many remaining structures and systems of colonial oppression dating back to the period of Western European nations’ occidental expansionism and exploitation of the recently independent nations located throughout the Global South(s).
For the past four years the Southbank Centre in London has hosted an event called “Africa Utopia.” Typically, this diverse programme of talks, marketplace activities, displays, fashion shows and other artistic happenings takes place over the course of a weekend in early autumn and is marketed as one of the Southbank’s “Festivals for the World” series.
The artistic and strategic collaborations that produce this extensive cultural programme involve a number of key players – most importantly, the event’s co-founders: the Senegalese singer and human rights advocate Baaba Maal; and the Southbank Centre’s artistic director Jude Kelly CBE – as well as a host of commercial sponsors, media partners and arts organisations contributing to the talks, performances and market place activities.
Central to the success of Africa Utopia is its ability to remain topical, informed and up-to-date about artistic and aesthetic innovations emerging from all regions of the continent, as well as from the communities of African diasporans settled all over the world. This is one of the reasons why hosting the event in the heart of an urban metropolis like London is always such an interesting mix of cultural and political fusion, shown through a variety of arts and crafts created by established and emerging designers, photographers, textile artists, creators of African inspired couture and contemporary art installationists.
For me, the highlight of Africa Utopia 2016 was the range of talks and debates – not only in relation to literary, visual and performing arts, but also in terms of how such cultural discourses intersect with the political, economic, environmental and technological concerns affecting people’s daily lives. This year’s panel sessions were programmed by Hannah Pool and curated with a focus on themes such as arts activism, social justice and inclusive practices within the cultural and creative industries – especially in relation to TV, cinema and online broadcasting platforms.