Joy Garnett

July 07, 2008

Introducing 'The Medieval Garden Enclosed', a new blog from The Cloisters

Cuxa

The Cloisters has just launched their own official blog - it's very nice to have company!

Here is the URL: http://blog.metmuseum.org/cloistersgardens ; and here is their feed:

http://blog.metmuseum.org/cloistersgardens/feed

via their Introduction:

Welcome to The Medieval Garden Enclosed, a blog dedicated to the plants and gardens of The Cloisters, a branch of The Metropolitan Museum of Art. Enter and explore the role of plants and gardens in medieval life and art, learn how to find and grow medieval herbs and flowers, discuss the long histories of many familiar garden plants, discover which roadside weeds were once valued medicinals, and encounter legendary plants like the mandrake (Mandragora officinarum.) Read more »

'Radiance From the Rain Forest' in NYTimes

Peru600
Photo: Metropolitan Museum of Art
A wall hanging from the seventh or eighth century, made of cotton and macaw feathers. It was created by the Wari, a people of Peru’s southern highlands.

via NYTimes: Art Review:

'Radiance From the Rain Forest'
Objects From a Long-Vanished Peru, Parading All Their Magnificent Plumage
By KAREN ROSENBERG
Published: July 5, 2008

As Darwin wrote, brightly colored feathers give certain species of birds an evolutionary advantage. Ancient Peruvians adapted such plumage for their own purposes, adorning ritual objects and personal accessories with startling yellows, reds, greens and blues.

Radiance From the Rain Forest: Featherwork in Ancient Peru,” at the Metropolitan Museum of Art, is one of the few New York museum exhibitions ever to focus on this little-known art form. Organized by a senior research associate, Heidi King, it supplements the Met’s rarely displayed holdings of featherwork with examples borrowed from public and private collections, including those of the Brooklyn Museum and the American Museum of Natural History. It’s the kind of specialized yet accessible show that only the Met can pull off.

According to Ms. King, ancient Peruvians had no written language, and the symbolism is therefore somewhat arcane. Contemporary viewers can nonetheless appreciate the way feathers conveyed wealth, status and sheer animal magnetism.

Most of the works on view were made between the 7th and 16th centuries, before the Spanish conquest of Peru. They were objects for the elite, fashioned with feathers that were carried across the Andes from the Amazonian rain forests. The plumes themselves were considered luxury goods on a par with precious metals, shells and gemstones.

Well-preserved examples of featherwork are rare, because feathers are easily damaged and, like other organic materials, decompose. Among the most vivid works in the exhibition are two hangings with a simple abstract design of blue and yellow macaw feathers arranged in quadrants; they have retained their color and texture because they were stored in rolls within large ceramic urns. Made by the Wari people of Peru’s southern highlands, they are among the oldest works in the exhibition, dating from the seventh or eighth century, but they have a remarkably modern feel.

Macaws and other parrots supplied most of the plumage, but that of other species — Muscovy ducks, flamingos, egrets and the petite paradise tanager — was also prized. Some colors were produced artificially in a process known as tapirage. Birds with, say, green and blue feathers were plucked and then rubbed with frog secretions; the feathers would then grow back in an unnatural yellow-orange hue.

The Peruvians used several methods to attach feathers to a cotton or leather backing. To cover a large area, as with the Wari hangings, they often layered strings of feathers in horizontal rows. For smaller objects, individual feathers were glued on with a kind of mosaic technique.

On the large end of the scale are several richly patterned tabards, or open-sided tunics. The most spectacular of these has a blue semicircle, echoing the shape of a bird with extended wings, on a yellow background. On the smaller scale is a set of ear ornaments carved from wood and adorned with an intricate circular pattern of feathery wisps. Both examples date from the reign of the Chimu kings, who ruled the northern coast of Peru from the 13th century until the Spanish conquest in the 1500s.

The Chimu kings and other Peruvian royals favored luxurious accessories, including several different styles of headdress. Among the examples on view are conical helmets, a crown with flat plates in the front and rear, and a gladiatorlike tuft attached to waist-length earflaps.

Radiance_03lArguably the most beautiful object is a headdress from the late Moche or Wari periods (the 8th to the 10th century), patterned with curlicues, trapezoids and broad stripes of blue, chartreuse, red and black.

Not all Peruvian featherwork was intended for personal decoration. Peoples including the Nasca and the Inca used small feathered figures in rituals and as burial offerings. In a miniature family grouping, made by the Nasca in the first to third centuries, the figures have tiny parrot feathers tied to their wigs of braided human hair.

Other examples of ritual featherwork include a bag holding coca leaves made by Inca craftsmen within a century or so before the conquest. The covering of red and yellow parrot feathers remains intact, as do the bag’s medicinal contents.

Although the works in “Radiance” had social and religious currency in pre-Columbian Peru, their appeal transcends cultures. As the Rev. Bernabé Cobo, a Spanish missionary, noted in a chronicle of Peruvian customs, “The gloss, splendor and sheen of this feather cloth is of such exceptional beauty that it must be seen to be appreciated.”

“Radiance From the Rain Forest: Featherwork in Ancient Peru” continues through Sept. 1 at the Metropolitan Museum of Art; (212) 535-7710, metmuseum.org.

May 30, 2008

Rare uncontacted tribe photographed in Amazon

Tribe

via BBC News, May 30, 2008:

Isolated tribe spotted in Brazil
One of South America's few remaining uncontacted indigenous tribes has been spotted and photographed on the border between Brazil and Peru.

The Brazilian government says it took the images to prove the tribe exists and help protect its land.

The pictures, taken from an aeroplane, show red-painted tribe members brandishing bows and arrows.

More than half the world's 100 uncontacted tribes live in Brazil or Peru, Survival International says.

Stephen Corry, the director of the group - which supports tribal people around the world - said such tribes would "soon be made extinct" if their land was not protected.

'Monumental crime'

Survival International says that although this particular group is increasing in number, others in the area are at risk from illegal logging.

The photos were taken during several flights over one of the most remote parts of the Amazon rainforest in Brazil's Acre region.

They show tribe members outside thatched huts, surrounded by the dense jungle, pointing bows and arrows up at the camera.

"We did the overflight to show their houses, to show they are there, to show they exist," the group quoted Jose Carlos dos Reis Meirelles Junior, an official in the Brazilian government's Indian affairs department, as saying.

"This is very important because there are some who doubt their existence."

He described the threats to such tribes and their land as "a monumental crime against the natural world" and "further testimony to the complete irrationality with which we, the 'civilised' ones, treat the world".

Disease is also a risk, as members of tribal groups that have been contacted in the past have died of illnesses that they have no defence against, ranging from chicken pox to the common cold.

Tribe2

more via Reuters, May 29, 2008:

Rare uncontacted tribe photographed in Amazon

[...] One of the pictures, which can be seen on Survival International's Web site (http://www.survival-international.org), shows two Indian men covered in bright red pigment poised to fire arrows at the aircraft while another Indian looks on.

Another photo shows about 15 Indians near thatched huts, some of them also preparing to fire arrows at the aircraft.

"The world needs to wake up to this, and ensure that their territory is protected in accordance with international law. Otherwise, they will soon be made extinct," said Stephen Corry, the director of Survival International, which supports tribal people around the world.

Of more than 100 uncontacted tribes worldwide, more than half live in either Brazil or Peru, Survival International says. It says all are in grave danger of being forced off their land, killed and ravaged by new diseases.

(Reporting by Stuart Grudgings; editing by Sandra Maler)

May 13, 2008

OLIVIER DEBROISE, 1952-2008

Artnetnews512081

Olivier Debroise at ARCO 2005
Photo by Haupt & Binder
Universes in Universe

via ARTNET NEWS, May 12, 2008:

OLIVIER DEBROISE, 1952-2008
Olivier Debroise, 56, a prolific scholar and curator of Mexican modern art and a key figure in the country’s art world for more than three decades, died from a heart attack in Mexico City on May 6, 2008. As coordinating curator in the Department of Visual Arts at the National Autonomous University of Mexico (UNAM), he had been working on plans for the university’s new contemporary art museum, designed by Teodoro González de León and scheduled to open in September.

A French citizen born in Palestine, Debroise lived in Poland, Morocco and Brazil before settling in Mexico in 1970, where he became the art critic for La Cultura en Mexico (1979-86), La Jornada (1986-94) and Reforma (2000-03). He helped found the curatorial think tank Grupo Teratoma as well as CURARE, an alternative art critics’ association and magazine. He published scores of articles and books, ranging from studies of Diego Rivera in Montparnasse (1979) and Mexican art in the 1920s and 1930s (1982) to a survey of photography in Mexico (1999).

As a curator, Debroise helped integrate Mexican modern art into the international exhibition circuit, bringing a leftist political bent to numerous landmark shows, such as "Modernity and Modernization in Mexican art" at the Museo Nacional de Arte (1991), "The Bleeding Heart/El corazón sangrante" at the ICA, Boston (1991), and "David Alvaro Siqueiros: Portrait of a Decade," which traveled from Mexico City to Houston, Santa Barbara and the Whitechapel Gallery in London (1997). His curatorial projects also included the cross-border art show "InSITE97," which saw artworks installed in public places in both San Diego and Tijuana, and "The Age of Discrepancies: Art and Visual Culture in Mexico 1968-1997," which premiered at UNAM in 2007 and travels this year to MALBA in Buenos Aires and the Pinacoteca in São Paulo.

A wide-ranging intellectual, Debroise completed three novels, the most recent of which, Cronica de las destrucciones (1998), is a reimagining of the early post-Conquest history of Mexico. He directed the film A Banquet in Tetlapayac about Sergei Eisenstein’s Qué viva Mexico. The critic and curator Cuauhtémoc Medina, who worked with Debroise on the "Discrepancies" show, describes him as "one of the most ferocious critics and curators of the art of Mexico, the inventor of the notion of the curator as a leftist cultural politician, a homosexual novelist who explored the crossroads of history, violence and desire, and an equally devastating cultural agent in demolishing myths and provoking institutional transformations."

Debroise’s unexpected death shook the fractious Mexico City art world, whose leaders turned out to pay their respects at the wake and funeral, among them most of the city’s museum directors, curators, foundation heads, collectors and artists, including Francis Alÿs, Melanie Smith, Thomas Glasford, Alex Navarrete and Enrique Serrano.

– Jason Edward Kaufman

May 06, 2008

Goldwater Library Wi-Fi Hot Spot

Futurewifi

Great News! the Library now has free Wi-Fi! Feel free to bring your laptops and surf the web in our Reading Room.

Wifi What is Wi-Fi?

via PCWorld:

Wi-Fi, or wireless fidelity, is a technology that allows PCs to communicate with each other or access the Internet via radio communication rather than wires. Originally developed for laptops, Wi-Fi now incorporates devices such as mobile phones, PDAs and games consoles (including PSP and Xbox 360). You can use Wi-Fi in your home with a broadband Internet connection and a wireless router. Alternatively, when you’re out and about you may encounter Wi-Fi hotspots. These range from a single room – say a coffee shop or airport lounge – to large areas of overlapping hotspots, such as a Wi-Fi enabled city centres. You’ll sometimes see Wi-Fi referred to as a number, 802.11, which relates to the frequency the technology operates on. Most current Wi-Fi devices use 802.11g, which offers a typical data transfer rate of 25 Mbits-per-second and a range of around 30 metres. 802.11n, though, typically performs at a much more impressive 200 Mbits-per-second and has a range of 50m.

Wifitshirt1
To find out more information please visit www.wi-fi.org

April 10, 2008

Web 2.0: Ross Day and Erika Hauser Podcast

Rdeh

< March 28, 2008, Ross Day and Erika Hauser (Goldwater Library) in the newly installed Oceanic wing at the Metropolitan Museum of Art.

via Sarah Falls @ ARLIS/NA at Altitude (The official blog of the ARLIS/NA 36th annual conference in Denver, Colorado May 1-5, 2008). This podcast runs best with iTunes. It can also be streamed from Ourmedia.

Interview 1: Ross Day and Erika Hauser
Sarah Falls

On March 28, 2008, I sat down with Ross Day and Erika Hauser of the Goldwater Library at the Metropolitan Museum of Art. We discussed their outreach efforts with web 2.0 technologies through such sites as Flickr, Wikipedia and with blogging.

To listen to the interview, click here (mp3 format)  Interview #1

Sites to visit for the Goldwater Library:

Library blog: http://goldwaterlibrary.typepad.com/

Flickr site: http://www.flickr.com/people/goldwaterlibrary/

Wikipedia Entry: http://en.wikipedia.org/wiki/Robert_Goldwater_Library

Library wiki: http://goldwaterlibrary.wikidot.com/er-introduction

You can also click on the top bar of the audio player below:

                   

April 04, 2008

Going With the Flow @ The Studio Museum in Harlem

Tfontaine

"The Long Crossing" by Thierry Fontaine

via NYTimes:

Art Review | 'Flow'
Out of Africa, Whatever Africa May Be
By HOLLAND COTTER
Published: April 4, 2008

Afropolitanism is the modish tag for new work made by young African artists both in and outside Africa. What unites the artists is a shared view of Africa, less as a place than as a concept; a cultural force, one that runs through the world the way a gulf stream runs through an ocean: part of the whole, but with its own tides and temperatures.

This idea, or something like it, lies behind “Flow” at the Studio Museum in Harlem, a fine-textured survey of 20 artists who, with a few exceptions, were born in Africa after 1970 but who now live in Europe or the United States.

Before the 1980s contemporary African artists had virtually no presence in the mainstream Euro-American art world. And on the rare occasions they were admitted to its precincts, they were required to show clear evidence of Africanness — Africanness as gauged by Western standards, that is — in their work, like a visa prominently displayed.

Multiculturalism, whatever its deficiencies, began to change this situation. It exposed art-world apartheid for what it was and forced open some long-locked gates. Not only did artists once excluded by color and class gain entry, they were also granted certain options as to how they might appear there. They could wrap themselves in evidence of their origins, or wear that evidence lightly, or not at all, the first option being preferred by the market.

The artists in “Flow” choose among these options, which means the show has no essential look, though there are broad patches of formal common ground. A lot of what’s here is based on an aesthetic of assemblage and fragmentation, the piecing together or taking apart of materials and ideas, including art-historical precedents.

Latifa Echakhch, born in Morocco and now living in France and Switzerland, has created her own version of Richard Serra’s “Splash” pieces from the 1960s. Rather than throw molten lead against a wall as Mr. Serra did, she throws Moroccan tea glasses. Their smashed remains lie on a gallery floor like the aftermath of an explosion. The piece neatly pinpoints the aggression of the original, an aggression with many metaphorical and political ramifications. But is Ms. Echakhch’s work topical? Polemical? Whimsical? Personal? It shifts from one to the other of these possibilities, which is, generally speaking, the “Flow” dynamic.

A second North African, Adel Abdessemed, Algerian by birth and now living in Paris, starts with many fragments and builds something from them. In this case the result is a toy-size model of the luxury liner Queen Mary II pieced together from cut-up bits of commercial packaging for olives and pepper, products exported from a continent that helped produce the immense wealth the ship represents.

Modou Dieng, a Senegalese artist now in the United States, evokes the exhilaration and misplaced optimism of 1960s Africa in his trio of wall ensembles made from secondhand vinyl records adorned with neckties and glitter. The names on the record labels range from Nat King Cole to Jimi Hendrix to Mos Def, suggesting that the high cultural moment, which also saw the ballooning of a market economy, extends into the present.

It does. It’s there in the photographs of Nontsikelelo Veleko, known as Lolo, of fiercely chic young Johannesburgians, and in the heroically scaled portraits, culled from fashion magazines but resembling passport photos and mug shots, by Mustafa Maluka, a fine painter who was also one of the creators of africanhiphop.com, a music Web site and pop-cultural gold mine now a decade old.

The evidence of material richness continues where crafts traditions and modernist abstraction meet: in moss-green yarn reliefs by the Ethiopian artist Elias Sime; in Nicholas Hlobo’s suturelike stitched pieces based on Zulu needlework; and in enigmatic collages by Moshekwa Langa, one of several artists in the show who were also in “Africa Remix,” the grand contemporary survey in 2005 that never made it from Europe to the United States.

A few artists revisit and revise primitivist myths of Africa. Thierry Fontaine does this in photographs of his own body transformed by layers of natural materials — clay, sand, grass — into a series of freakish sculptures. So does Joël Andrianomearisoa in a video called “The Stranger” (2007), in which a naked man evolves from prowling the forest to settling down in a nice, neat house. It’s worth noting that the “native” in this civilizing process appears to be white.

Thandomama

Back to Me 1” by the South African artist Thando Mama

The show, organized by Christine Y. Kim, associate curator at the Studio Museum, has a fair amount of video. A short piece called “Back to Me 1” by the South African artist Thando Mama gives a sense of what it’s like to be plugged into the world when the world isn’t plugged into you. A young man (the artist) sits transfixed in front of a television that is broadcasting inaccurate accounts from abroad of the Africa he knows.

Grace Ndiritu, born in London of African parents, and Michèle Magema, from Congo and now living in Paris, both address liabilities of Afropolitanism, past and present. In a striking film called “Au Bord de la Loire,” one of a small number of pieces in the show to address race directly, Ms. Magema reminds us that a few centuries ago her relationship to France might have been as a West Indies slave. Ms. Ndiritu acknowledges her conflicted connection to Africa now: despite her heritage, she’s a tourist there.

For tourists and transplants, can any place be real? Ananias Léki Dago, born in Ivory Coast, photographs the slums of Paris as if through the haze of dreams. Mounir Fatmi turns the immigrant’s life into an obstacle course of bright-colored horse-jumping poles. In a mural by Dawit L. Petros views of Tanzania, California and Canada — all places where the artist has lived — merge. Monrovia, the strife-wracked capital of Liberia, becomes the heavenly city in Trokon Nagbe’s gilded painting of it. And in studio photographs by Otobong Nkanga, Africa’s grand landscape is reduced to a tabletop diorama, a Lilliputian thing.

So Africa is unreal. Or maybe it’s super-real: a place, or state, where present and future coexist. Ms. Veleko’s street dandies look futuristic enough. So do Olalekan B. Jeyifous’s marvelous architectural models, like materializations of cyberspace; and the imaginary faces, half human, half something else, that peer out of darkness in Lynette Yiadom-Boakye’s fictional portraits.

Some of the eight portraits in the show are more interesting than others. Some are almost too dark to see; put them in an art fair and they’d vanish in the visual noise. Yet as a group they work; they wrap you in a substantial if elusive sensibility. To some degree the same can be said of “Flow.”

Whether, or how, that sensibility can be defined as “African” is a question. There is no single Africa, and the continent’s multiple elements change all the time, art included. No wonder artists are resisting the idea of Africanness as a fixed identity, or are trying to tailor it to something they can pick up or lay aside at will, and layer under and over other identities.

At the same time they understand, it would seem, that their choices have weight. Postcolonial African art, wherever it is produced, is all but inseparable from politics. In Africa art has always played a social role, assumed moral status, a status that even physical distance — almost none of the work in “Flow” has been shown in Africa — can’t erase.

And so Afropolitanism, young and cool, comes with responsibilities. Maybe it is the awareness of this that gives a light-touch show heft and focus, a sense of thereness, geography-free but concrete, without which flow becomes drift.

“Flow” continues through June 29 at the Studio Museum in Harlem, 144 West 125th Street; (212) 864-4500, studiomuseum.org.

March 24, 2008

Radiance from the Rain Forest: Featherwork in Ancient Peru

Radiance_05l

Miniature Tabard
Chimú(?); 10th–16th century
Private collection

Radiance from the Rain Forest: Featherwork in Ancient Peru
February 26, 2008–September 1, 2008
Arts of Africa, Oceania, and the Americas—The Michael C. Rockefeller Wing, 1st floor
 
View images from this exhibition.

In the Andean regions of ancient South America, the brilliantly colored feathers of Amazonian birds were a luxury that was much treasured and long used. From the third millennium B.C. onward, feathers served various ceremonial and secular purposes throughout pre-conquest Peruvian history. Radiant blues, yellows, reds, and greens embellished high-status apparel and accessories such as ear ornaments, pectorals, fans, headdresses, miniature ritual offerings, and large-scale hangings. Examples of them, drawn from public and private collections and the Museum’s own holdings, are on view.

Radiance from the Rain Forest: Featherwork in Ancient Peru

The gloss, splendor, and sheen of this feather cloth is of such exceptional beauty that it must be seen to be appreciated,” wrote Europeans who arrived in Peru in the early sixteenth century. Astounded by the grandeur and fine quality of the textiles worn by Inka nobility, they particularly admired the luxurious cloth covered with plush, brilliantly colored feathers of birds from the Amazonian rain forest. In Precolumbian Peru, feathers were highly valued for their magnificent colors, silken texture, and perhaps also for their symbolism. Known in ritual contexts as early as the third millennium b.c., feathers served various ceremonial and secular purposes among Andean peoples throughout preconquest history. On the Pacific south coast in the early first millennium a.d., the Nasca peoples buried feathered garments and precious cloth figurines only a few inches tall, which were dressed in miniature clothes embellished with feather tufts, as offerings. In the seventh and eighth centuries the Wari people of the southern highlands covered impressive numbers of large panels with radiant macaw feathers, perhaps for display on festive occasions or as offerings. Farther north in the fifteenth and sixteenth centuries, Chimú royalty rode in feather-decorated litters and wore feathered tabards and luxurious accessories in iridescent blues, yellows, reds, and greens. The conquering Inka are said to have “paved” the streets in their imperial city, Cusco, with colored and feathered cloth on the occasion of royal weddings.

Ancient Peruvian featherwork has not been extensively studied. As these fragile objects only rarely survive burial in good condition, the full repertoire may never be known. “Radiance from the Rain Forest” is the first exhibition at an American art museum to focus exclusively on the subject. On view are about seventy works, graciously lent by museums and private collections, illustrating the wide range of items embellished with this luxury material—garments, crowns, personal ornaments, accessories, and ritual objects. Additional impressive feathered textiles from the Museum’s permanent collection may be seen in the adjacent South American gallery.

The exhibition was made possible by the Friends of the Department of the Arts of Africa, Oceania, and the Americas.

Featherworking in Ancient Peru

Featherworking was a widespread and ancient tradition in Peru in Precolumbian times. Considered a luxury material by peoples along the Pacific coast and in the Andean mountains, feathers were used in rituals as well as to embellish festive and ceremonial garments and ornaments of persons of high rank. Particularly sought after were the brilliantly colored feathers of rain-forest birds that inhabit the eastern slopes of the Andes and the vast Amazonian basin. Examination of feathered pieces in museum collections has shown that the feathers from less than 2 percent of all bird species in the region were used. The most common were macaws—blue and yellow, scarlet, and red and green—and parrots, followed by Muscovy Ducks, curassows, flamingos, and egrets. Smaller birds included various types of cotingas, honeycreepers, and tanagers, especially the spectacular Paradise Tanager of five different colors. Birds of the coastal and highland regions of Peru—seabirds such as pelicans and cormorants and birds of prey, including hawks, eagles, and condors—are generally muted in color, and their feathers were seldom used decoratively. The dazzling feathers employed in the manufacture of plush feathered cloth had to be carried westward from the rain forest across the Andes to the coast, where the finished products were made. Spanish conquerors reported that during early-sixteenth-century Inka times, large quantities of plucked feathers as well as birds, both dead and alive, were brought to the coast. Parrots, macaws, and Muscovy Ducks—all easily tamed—are also thought to have been kept as pets.

Radiance_17l

Right: Headdress Chimú 15th–16th century Collection Michael and Judy Steinhardt, New York >

The highly specialized craft of featherworking used different techniques to surface garments and objects with feathers. Textiles covered with feathers were usually made by sewing strings of feathers—mostly the small body feathers or larger wing feathers of birds—to the fabric. Other smaller objects such as crowns or headbands of leather or ear ornaments of light wood were decorated with mosaics of tiny feathers—often of the Paradise Tanager—glued to the surface. Some featherworking techniques are explained here, and feathers are identified primarily by sight. The ancient context of feathered textiles is only rarely known, leaving iconography, style, and technology to determine approximate dates and cultural attribution. In recent years, however, archaeological investigations and technological studies have shown that most surviving feather pieces were made during the last five hundred years prior to the arrival of the Spaniards in Peru or during the early colonial period in the sixteenth century.

March 20, 2008

Joburg Art Fair: Contemporary Art in the City of Gold

Bili_bidjocka

Cameroonian artist Bili Bidjocka, whose work appears in Simon Njami's curated group show "As You Like It," at the opening of the Joburg Art Fair. Photo by Sean O'Toole.

via ArtInfo:

Jubilant Debut for Joburg Art Fair
By Sean O'Toole
Published: March 17, 2008

JOHANNESBURG—March 13 was a day of jubilant highs for South Africa. While international news anchors announced record prices for gold, arguably the country’s best-known export commodity, in Johannesburg, nicknamed the City of Gold, residents and visitors were fussing over contemporary art at the Joburg Art Fair, Africa’s first-ever fair devoted singularly to contemporary art.

Bank executives and celebrity athletes aside, attendees at the opening included artists, dealers, and art-world insiders eager to make sense of this new event. Johannesburg artist William Kentridge numbered among the invited guests, as did a suave contingent of Cameroonian expatriates, including the renowned scholar Achille Mbembe, curator Simon Njami, and artists Bili Bidjocka and Joel Mpah Dooh, who had works available at Njami’s curated show at the fair.

Business on the opening evening was unexpectedly brisk, despite the recent devaluation of the South African currency and political uncertainty surrounding incumbent president Jacob Zuma’s constitutional court battle to stave off corruption charges. A 1947 oil on canvas by pioneering South African modernist Gerard Sekoto grabbed most of the attention. The modestly sized self-portrait, notable for its glowing yellow tones and the subject’s proud bearing, made headlines last May when South African dealers Michael Stevenson and Johans Borman, together with their London counterpart Michael Graham-Stewart, purchased it for $250,000 at the inaugural South Africa Sale at Bonhams in London. Although the dealers were unwilling to disclose the price they achieved in Johannesburg, reliable sources suggested it had sold for over $600,000.

Commenting on buying patterns generally, Neil Dundas of Johannesburg’s Goodman Gallery said most of his sales were between $2,500 and $12,500, a range that some commentators anticipated would show the slackest returns. Goodman is South Africa’s leading contemporary dealer and represents, among others, Kentridge, whose bronze statuette of a horse, from an edition of seven, fetched $42,000.

A painted bronze statue by South African sculptor Claudette Schreuders, also in an edition of seven, earned a similar amount at the Jack Shainman Gallery booth. Claude Simmard, a director at Shainman, remarked that there was a definite nationalist undercurrent at the fair, with works by South African artists generating the most interest.

Tellingly, in the same booth where the Sekoto proudly looked on at visitors, a compelling series of midcentury paintings by Nigerian artist Ben Enwonwu remained unsold after the fair’s first two days. But by the conclusion on Sunday, March 16, eight of the 11 works on offer had eventually sold, five to a Nigerian art foundation seeking to repatriate the artist’s work.

Dealer Michael Stevenson ascribed the relative lack of interest in African art among South Africans to ignorance about practices from elsewhere on the continent. Two years ago Stevenson showed a signature fabric work by Nigerian sculptor El Anatsui at his Cape Town gallery. Despite energetic attempts to sell the piece, priced at $25,000, he was unable to find a local buyer. Now, following the artist’s Venice Biennale debut last year, Anatsui’s market has suddenly spiked. Simmard stated that Shainman, which represents Anatsui, fielded numerous requests for the artist’s work despite current price points of $200–400,000 and having no available stock.

Although plagued by the occasional technical glitch and the late arrival, midway through the fair, of some works in Njami’s show of African artists, sentiment was generally positive, and most galleries indicated they would return next year. The fair’s director, Ross Douglas, echoed the upbeat mood while waiting in line to collect his vehicle following the opening evening’s festivities. “Look at my phone, it has 250 messages,” he said.

March 13, 2008

Getty Buys Gauguin's Severed Head

Goaspan

Photo: Monica Almeida/The New York Times. Mark Leonard, Senior Conservator of Painting at the J. Paul Getty Museum, cleans the surface of the painting "Arii Matamoe."

via NYTimes:

Published: March 12, 2008

LOS ANGELES — The J. Paul Getty Museum announced Tuesday that it had acquired “Arii Matamoe,” an 1892 painting by Paul Gauguin that has been in a private collection in Switzerland for decades and has been exhibited publicly only once since 1946.

The museum would not identify the seller or say how much it paid for the work. Getty officials said the painting was in good condition and would probably go on display next month after cleaning and modest restoration.

Another painting by Gauguin from the same period, “Te Poipoi” (“The Morning”), was purchased by a Hong Kong collector in November at auction at Sotheby’s for $35 million, or $39.2 million including the buyer’s premium.

Created during Gauguin’s first extended stay in Tahiti, “Arii Matamoe,” whose title Gauguin translated as “The Royal End,” depicts the severed head of a Polynesian man resting on a white cushion set on a low table or serving platter. A mourning nude female figure crouches nearby, framed by skull motifs on the wall behind her. In the background, other figures rest outside the house.

While the painting may have been loosely inspired by the death of the former Tahitian king Pomare V, just after Gauguin’s arrival in Tahiti in 1891, it does not depict an actual person or even common Tahitian death rites, said Scott Schaefer, the senior curator of paintings at the Getty.

Rather, Mr. Schaefer said, Gauguin probably created the painting “to shock Parisians” when it was exhibited in 1893 at Durand-Ruel’s gallery. The only recent public viewing of the painting was in 1998 as part of a Gauguin exhibition at the Fondation Pierre Gianadda in Martigny, Switzerland. Mr. Schaefer said the painting had had only three or four owners in its history. It was moved from Paris to Geneva in 1941, he said, was sold during World War II and once subsequently to a private collector there, where it has remained.

Michael Brand, the Getty’s director, said the acquisition was “one of the key moments in the history of our collection.” The museum owns three other works by Gauguin: “Eve (The Nightmare),” a transfer drawing from 1899 or 1900, the artist’s later Tahitian period; “Portrait of a Tahitian Girl,” a black chalk drawing from 1892; and a wood sculpture, “Head With Horns,” from 1895-97.

Elizabeth Childs, a Gauguin scholar who is chairwoman of the department of art history and archaeology at Washington University in St. Louis, described “Arii Matamoe” as a major painting in which the artist uses “a wonderful mélange” of motifs and symbols from Tahitian, Javanese, French, Peruvian and other cultures.

“There are enough references here that it is clear that Gauguin was remaining interested in proving himself to a Parisian art market,” Ms. Childs said, even after he retreated to Tahiti.

Though the subject matter, the public display of a severed head, had no specific reference in Tahitian society, the death of Pomare V might be relevant to the work, Ms. Childs said. Pomare had overseen the annexation of Tahiti as a French territory, and his death left the French as the only real power there.

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