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).