Installation view, a LAND Exhibition: "Perpetual Conceptual: Echoes of Eugenia Butler." Photograph courtesy of Danielle Sommer.

Thanks to the Los Angeles Nomadic Division (LAND), the Getty Center, and Pacific Standard Time, for the next three months, Butler’s influence will be on display in three West Hollywood exhibition spaces, at 8126 – 8132 Santa Monica Boulevard, just about a mile from the Eugenia Butler Gallery’s original location, 615 La Cienaga. Titled Perpetual Conceptual: Echoes of Eugenia Butler, the show is both a primer — with works from Paul Cotton, Lawrence Weiner, Ed Keinholz, et al — and an homage, with curatorial stylings that recall many of the makeshift exhibition spaces of EBG’s era. In short, LAND, “a public art initiative committed to curating site- and situation-specific contemporary art projects,” chooses exhibition locations based on specific projects rather than maintaining a single venue. Perpetual Conceptual‘s three venues are located one right after another on the edge of WeHo, in a small, unassuming strip mall, right next to a donut shop.

Joseph Kosuth, "Nothing," 1967, photostat. Estate of Eugenia P. Butler. A LAND Exhibition: "Perpetual Conceptual: Echoes of Eugenia Butler." Photo courtesy of Danielle Sommer.

The bulk of the exhibition comes from Butler’s personal collection, now in the hands of her granddaughter. Joseph Kosuth’s photostat Nothing, 1967, is perhaps the most immediately familiar work: a deep-black square, in the center of which is written the definition of “nothing” in cream-colored font. There are also several pieces of typewritten and hand-drawn ephemera by Lawrence Weiner containing instructions for creating specific artworks, such as “One standard air force dye marker thrown into the sea.” There’s quite a bit of work on display, including both primary and secondary artifacts. William Wiley’s Movement to Black Ball Violence, 1968, a ball of black friction tape made in response to Martin Luther King, Jr.’s death, remains poignant forty-four years later, even more so due to the letter of instruction Wiley typed to go along with the piece, which asks that anyone who wishes to blackball violence add 150 feet of tape to the ball.

William T. Wiley, "Movement to Black Ball Violence, 1968-9," friction tape and wood; linoleum on metal. Collection of the artist. A LAND Exhibition: "Perpetual Conceptual: Echoes of Eugenia Butler." Photo courtesy of Danielle Sommer.

Though this particular piece is “closed” (Wiley called an end to it in 1969), the genius of LAND’s exhibition strategy is that many pieces and artists will be reactivated or looked at in depth using the two other exhibition rooms that adjoin the group space. Currently, Eugenia P. Butler’s work is on display in the concept space, and there will be restagings of Dieter Roth’s Steeple Cheese, 1970 — Roth’s first exhibition in the United States in which he packed 37 suitcases full of cheese to rot, with one to be opened each day — and Ed Keinholz’s Watercolors, 1968, a bartering project. Keinholz painted a group of watercolor paper with “prices” (such as “Timex Electric Watch”) and invited people to trade him the object for the watercolor. This past weekend also saw the restaging of Eric Orr’s Wall Shadow, 1970, in the back parking lot, a performance piece in which Orr took a palette of cinderblock, built a wall, traced and painted its shadow with gray paint, and then dissassembled everything so that only the painted shadow was left. Like Wall Shadow and the Eugenia Butler Gallery itself, my bet is that Perpetual Conceptual will be brief in its physical existence but long in influence.

Image: Scott Thorpe (left) and Brett MacFadden at the wrapping party for THE THING Quarterly, Issue 15: MacFadden and Thorpe.

A central tenet to emerge from Conceptual art in the 1960s was the perception of language as an object: a visual form of signification that requires us to negotiate its materiality in order to locate its meaning. In this process of negotiation, language was no different than any other artistic medium. The tactile quality of a page and typographical arrangement of text were recognized to be as active in creating meaning as the words printed on them. If reading was a set of physical gestures that unfolds linearly—left to right, top to bottom, from one page to the next—the interruption or reordering of any of these gestures led to a reconsideration and new consciousness of the act. In other words, language was set in motion, built, excavated, or incanted instead of written, and to read these texts was to experience them spatially.¹ The inheritance we’ve received from these investigations into language as object is an inherent understanding of the performative nature of reading and, concurrently, of a reader’s role as co-conspirator in creating meaning.

As art historian Gwen Allen notes in the introduction to her book Artists’ Magazines: An Alternative Space for Art, beginning in the 1960s, art magazines went beyond their documentary purpose to become alternative sites that presented works of art. They placed the materiality of art and the materiality of language into congruous relationships and transformed those relationships into performative experiences. For example, 0 to 9, a mimeographed poetry magazine published by poet and performance artist Vito Acconci and poet Bernadette Mayer between 1967 and 1969, aspired to explore language as a visual, phonetic, and kinetic form and featured contributions from both poets and conceptual artists. The magazine’s issues featured pages densely covered in text or left nearly blank, typesetting that suggested motion across the page, and even, for the cover of Issue 5, a sheet of paper crumpled and then flattened again. Preceding his transition from poet to performer, Acconci made experiments with typography and layout, motivated by what he described as a restlessness with the page that compelled him into a state of action. (“I couldn’t be on the page any more. Language took me out onto the street. I was moving on the page, now I wanted to move on the sidewalk, on the street. I was more thinking of the street as a field of activity rather than the page.”²)

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“Cameras are the antidote and the disease, a means of appropriating reality and of making it obsolete.” – Susan Sontag

In her 1977 essay, “The Image-World,” Susan Sontag wrote that the practice of photography – and the overabundance of images that come along with it – leave us desensitized to the “real” world. Despite the fact that photographs are considered traces of their subject, we typically see photographs as independent, material objects – separate from their original subjects and somehow more palatable. They even occupy a specific moment of time, different from our own, turning the present into the past and the past into the present.

But Sontag was writing about the role of the photograph as she knew it, which never included sculpture, or photographs functioning not just as traces of objects but as actual simulations, or three-dimensional copies.  The last year has seen a rise in artists working with photography in sculpture, with more than a few of these artists choosing to juxtapose “real” objects with their 2- or 3-dimensional, photographic copies. Is there a difference between images functioning like this in the world and “the image-world” that Sontag describes? Or are they one and the same?

Jerry McMillan, "Wrinkle Bag," 1965. Black and white photographic bag construction with shelf and Plexiglas cover. 12.75 x 11.75 x 7 inches.

Ironically, even as Sontag was puzzling over “The Image-World” and the rest of the essays that would become On Photography, searching to delineate a niche in the fine art world for photography, curator Peter Bunnell took an even larger step. In 1970, Bunnell launched “Photography into Sculpture” at the Museum of Modern Art, “the first comprehensive survey of photographically formed images used in a sculptural or fully dimensional manner.”

The show included a work by Jerry McMillan called “Wrinkle Bag” (1965) – perhaps one of the first of its kind. “Wrinkle Bag” was not merely a photograph, but a high-quality, black-and-white reproduction of the texture of crumpled paper, cut into the shape of a brown paper lunch sack. In its recent re-manifestation at Los Angeles’ Cherry and Martin Gallery, “Wrinkle Bag” looked eerily contemporary, perhaps because this type of photographic reproduction has resurfaced recently in the works of contemporary artists, like Urs Fischer, amongst others.

Installation view of "Who's Afraid of Jasper Jonnson," Tony Shafrazi Gallery, 2008.

In 2008, Fischer collaborated with Gavin Brown on the exhibition “Who’s Afraid of Jasper Johns?”, at the Tony Shafrazi Gallery. Fischer and Brown hired a photographer to document the gallery’s previous show – “Four Friends”, which included work by Donald Baechler, Jean-Michel Basquiat, Keith Haring, and Kenny Scharf – and then wallpapered the gallery with the images, printed in a 1:1 scale.  The results were chaotic, with the photographed work punctuating, even interrupting, the current exhibit.  There were even moments where a photographed object was juxtaposed against the original, as in the case of the security guard.

Fischer repeated this technique last year for his solo exhibition at the New Museum, taking photographs of the entire third floor, including the ceiling, and then re-papering those same walls at a 1:1 ratio. 2-d images of the side of the exit sign line up with the exit sign itself; the ceiling is covered with a huge photograph that includes two-dimensional images of flickering flourescent lights, right next to the lights themselves.

Urs Fischer, "Marguerite de Ponty," 2010. Installation view. Mixed Media.

By all reports, this was a challenging room to walk through, although reactions varied – many went through to quickly and missed the minor details. Conversely, the reward for those who took their time was an unsettled feeling brought on by the proximity of “real” and “unreal” copies of the same object. There is a visceral difference between experiencing a photographic image on its own and as an image returned to its original context, or placed back in the image world as an object.

Perhaps the most intriguing of these artists is Miriam Bohm, who has completed multiple series – Inventory and Areal, for example – in which she photographs objects such as packages, arranges those photographs in ways that echo the original arrangement, and then rephotographs them. The result is a complex layer of images, leaving you, as the viewer, with nothing concrete save the object of the photograph itself. In the words of Brendan Fay, writing for Artforum, “In Bohm’s hands, it is the photograph’s presence as an object that provides the most immediate basis for apprehending the image it contains.”

Miriam Böhm, "Inventory XII," 2010. Chromogenic color print. 23.6 x 17.7 inches. Edition of 2 with 2 APs.

“Our unlimited use of photographic images not only reflects but gives shape to this society, one unified by the denial of conflict.”

Sontag was curious about the image-world she described, including whether it was the only variety possible. She even proposed an ecology of images, or a mitigating of sorts. In reality, we’ve gone the opposite direction – more images surround us than ever – but when artists insist on re-inserting an image back into its original context, or even threaten to use it to replace an object, it’s hard not to believe there’s a shift afoot.

The Ozymandias Parade, 1985, Kienholz: The Signs of the Times Exhibition view. © Schirn Kunsthalle Frankfurt. Photography: Norbert Miguletz

When Edward Kienholz died of a heart attack aged 65 in 1996, his burial arrangement could have been one of his own installations: his embalmed body was stuck into the front seat of an old brown Packard coupe; he drove off into the good night with a dollar and a deck of cards in his pocket, accompanied by the ashes of his dog in the back and a vintage bottle of Chianti beside him. If the stance of aggressive defiance followed him to the grave; such must have been the confrontational quality and persistent rebelliousness of Kienholz’s oeuvre when he lived and worked that his accusatory cries of a reality gone sour are still heard far, loud and wide nearly 2 decades after his death.

Kienholz: The Signs of the Times is an extensive survey of Edward Kienholz’s and Nancy Reddin Kienholz’s collaborative works spanning three-dimensional smaller objects to the conceptual room-filling tableaux in their horrifying, squalid glory at the Schirn Kunsthalle. While not quite a retrospective, it is a show that captures the antagonistic spirit (in variations of form, material and structure) of rebellion (buoyed by the angry years of the 1960s and 70s) that Kienholz is best remembered for, broadcasting generally, a similar theme of humanity’s fallen state.

Edward Kienholz, The State Hospital, 1966, Inside view. Plaster casts, fiberglass, hospital beds, bedpan, hospital table, goldfish bowls, black fish, lighted neon tubing, steel hardware, wood, paint 245 x 360 x 295 cm. Moderna Museet, Stockholm © Kienholz. Photography: Moderna Museet, Stockholm.

Above all, there is a visceral, scabrous rage that palpably underpins this exhibition which reads like an extended exercise in the finer points of accusation. Here, subtlety, as it seems, holds no place of honour in art that has been created for the purpose of indictment. The installations rail against the perennial injustices Kienholz thought assailed and fractured American society at that time: ethnic conflicts, the Vietnam war, the sexual exploitation and commodification of women, the manipulation of the unsuspecting middle-class through by media conglomerates, and the treatment of those who lived on the margins of “acceptable society”. The State Hospital (1964-6) presents a constructed cell of a psychiatric ward, drawn from Kienholz’s own memory of his work as an orderly, in which a naked mental patient with a fishbowl for a head lies strapped to his bed. In the bunk above, an identical figure lies in a similar state of dismal existence, a reinforced symbol of an already broken institution.

Edward Kienholz & Nancy Reddin Kienholz, The Pool Hall, 1993. Plaster casts, wigs, clothing, antlers, photographs, pool table, queues, lamp, light box 245 x 250 x 138 cm. Collection of the artist, Courtesy of L.A. Louver, Venice, CA © Kienholz Photography: © Kienholz, Courtesy of L.A. Louver, Venice, CA

In Rhinestone Beaver Peep Show (1980) triptych, the plaster cast of a pliant woman yields before the voyeuristic viewer, while in The Pool Hall (1993), a headless woman with splayed legs straddles a corner of a pool table surrounded by men with antlers and a mask taking shots around her vagina: an exploration of the brutal masculine gaze that positions the woman as an anonymous object of consumption. The Jesus Corner (1982-3) plays host to misfits who live on the margins; while it is a reference to the motley band of anti-establishment crew who live as outcasts like Christ and his disciples, it is ultimately, an ironic declaration of institutionalised religion’s divisive power.

Edward Kienholz & Nancy Reddin Kienholz, The Jesus Corner, 1982/83, Installation view Wood, glass, hangers, curtains, cans, leaves, textiles, lighting, photographs, framed print, cardboard, books, pegboard, candles, paint, polyester resin, devotional Jesus objects, 252 x 453 x 152 cm. Northwest Museum of Arts & Culture/Eastern Washington State Historical Society, Spokane, Washington, Museum Purchase and gift of the artists © Kienholz. Photography: © Kienholz, Courtesy of L.A. Louver, Venice, CA.

Giving material expression to Kienholz’s uncompromising vision is the sheer number of found objects scavenged from junkyards and flea markets used to assemble his installations, a concept that was unthinkable in his day and age. It was a novel but viable method of sourcing: exponentially increasing consumption made for interesting trash; the more junk material there was to sift through and acquire, the more complex his assemblages also became. Discarded scraps that were symbolic of Western consumer culture – car parts, pieces of furniture, toy soldiers, cigarettes, signs and flags – inevitably found their way into his creations surrounded by other castaways, lending their protesting voices which, combined, produce a chorus of acrimony and pleading. The allegorical Ozymandias Parade (1985) could very well encapsulate this creative process and its subsequent scale of production; it is a sprawling tableau that swiftly strips Shelley’s evocative tale of an ancient statue languishing in the sands by presenting the subjugating tyranny of latter-day rulers in the form of the president who dangles from his white horse, surrounded by an impotent army of fools and helpless tax-payers who have been fleeced of their last cent.

But unlike Marcel Duchamp’s readymades that assaulted notions of art’s traditional modes of production, Kienholz made no attempt to disguise the object’s original incarnations and their purposes. Where the Duchampian dialogue on signification and object displacement begins, there ends Kienholz’s vision; instead, implicit in the insistence on a creative practice drawn from disused matter is perhaps, the hope that out of the detritus of decay and disillusioned humanity, seedlings of social awareness (that would eventually galvanise some sort of action) would have sprouted. This creative bent was balanced with unusual business sense; Kienholz typed details of works he had intended to create, each already containing a title that would be made should a buyer decide to fork out the money for it. Yet in utilising language as an initial, but necessary apparatus for ascribing meaning and perceptual experience to object that were not yet made, Kienholz’s pieces were also to become prototypes for later conceptual practices that would carry a heavier ontological focus by engaging vigorously with language as a framing device while confronting the limitations of the art object.

Edward Kienholz & Nancy Reddin Kienholz, 1993-4. 76 J.C.s Led the Big Charade. Mixed media: 76 wall-mounted pieces, dimensions variable, installation view, Schirn Kunsthalle.

It seems appropriate that these three-dimensional, sculptural assemblages were labelled by Kienholz himself as “tableau[x]” – a term appropriated from the design of theatre sets – in order to emphasise the experiential potential of his pieces while defying the late Modernist style of pictorial flatness and the conventional passivity of art viewing. As with sculpture’s tendency to reinforce interest in context by sanctioning the viewer’s presence in its ambience or physical area of influence, the volumetric intensity of Kienholz’s installations similarly locates the audience inside the work rather than outside of it. Packed to the brim with junkyard assemblies and hemmed in by the gallery walls, his cluttered tableaux are an oppressive plague on the senses, offering no recourse to those who want to look away.

***

Edward Kienholz was born in Fairfield, Washington on October 23, 1927 and died in Hope, Idaho in 1994. Nancy Reddin Kienholz survives her husband, and lives and works in Hope, Idaho, Houston, Texas and Berlin, Germany. Kienholz: The Signs of the Times is at the Schirn Kunsthalle, Frankfurt until January 29, 2012. From February 22 to May 13, 2012, the show will also be on display at the Museum Tinguely in Basel.

Damien Hirst, "Isonicotinic Acid Ethyl Ester," 2010–11. Household gloss on canvas, 99 x 147 inches. Image courtesy of Gagosian Gallery.

When Lady Macbeth said “Out, damn’d spot!” she was referring to stains of blood, not brightly-colored enamel paint, but I’m sure there are more than a few art critics out there who echo her thought this month. The reason? What to make of “Damien Hirst: The Complete Spot Paintings 1986–2011”, now on view at eleven Gagosian galleries worldwide.

The spots at Gagosian LA range from the size of a ladybug to the size of a car door, and the canvases stay proportional, meaning that huge spots live on huge canvases, and vice versa.  The enamel colors are glossy and bright and yet flat, to such an extent that at the opening, I had several conversations that followed the ‘why spend your time laboring over what a computer can do’ track.

Damien Hirst, "Cefaclor," 2009. Household gloss on canvas, 21 1/8 x 16 3/8 inches. Image courtesy of Gagosian Gallery.

Perhaps the most unique perspective came from an art consultant, who professed his love for one painting in particular—a smaller piece in the second room that had actually been painted by Hirst (Hirst turned the labor of painting the spots over to his assistants in 1993). The spots on this canvas are slightly less uniform, the paint just a bit more uneven, and I swear you can see holes where the point of the compass bit in.

Over 300 paintings – about a quarter of the entire series – will hang from Gagosian walls in Los Angeles, New York, Paris, Rome, and Hong Kong for the next thirty-or-so days. Those who plan to visit all the galleries can register for “The Complete Spot Challenge”. Present yourself and your photo ID at all eleven Gagosians while the paintings are still up, and receive a limited-edition spot print, “dedicated personally to you.” One nice touch: the print has not yet been created, so it really will be personalized for the winner.  One winner equals one print.  Ten winners equals ten prints.

Damien Hirst, "Betulin," 2005. Household gloss on canvas, 72 x 72 inches. Image courtesy of Gagosian Gallery.

There are also two unmentioned challenges here. First, find something new to say about a series of repeated dots, and then, second, pick a side. The reviews vary, from “passé” to something along the lines of ‘enjoyable after you’ve moved past your initial reluctance’. To side with Hirst and Gagosian means you are pro-spectacle and (perhaps) dragging out the dying gasp of an over-inflated, lumbering beast of an art market. The other side is best represented by Christopher Knight at the Los Angeles Times, who wrote that it’s picture of the “new world order — abstract, interchangeable portraits of post-millennial trade.” The viewpoint I like best, however, comes from Blake Gopnik, at The Daily Beast, who insists that the eleven-gallery exhibition is actually the largest painting ever made, spread out across the globe like, well, a series of spots across a canvas.

Do with that what you will.

Gabríela Friðriksdóttir, Crepusculum, 2011. Photo from Video, 29:00 mins / ed. 5 + 2 AP. Courtesy of the artist © Schirn Kunsthalle Frankfurt, 2011 Photo Jirí Hroník.

Comprising only a large installation at the Schirn Kunsthalle, Gabríela Friðriksdóttir’s Crepusculum – Latin for “twilight” or “dusk” – is a mixed-media, polyphonic, physical exploration of metaphysical structures that govern the human psyche, and speculates that an enigmatic and irrational system of signs, meanings and forms counterbalances the deceptively ordered exteriors of our existence.

Gabríela Friðriksdóttir, Crepusculum, 2011. Photo from Video, 29:00 mins / ed. 5 + 2 AP. Courtesy of the artist © Schirn Kunsthalle Frankfurt, 2011 Photo Jirí Hroník.

Above all, it is an experiential and tactile show that prioritises evoking a multitude of emotions over engaging the intellect. A large, white spherical entity around which alchemic instruments are scattered sits on a pile of sand; music seems to leak out from all sides of the wall, surrounded by glass-protected ancient Icelandic calfskin parchments that record supernatural accounts of a medieval Scandinavian world inhabited by witches, trolls and dragons. The installation is populated with elemental components of the earth such as dust, dough, fire, blood, burlap and fur, but also overlaid with textures that are fur- or hair-roughened. An accompanying video bolsters the already-surreal installation as a narrator weaves a showy mythological universe with his droning words: a man guts slimy fish, a figure lithely unfolds itself out of clay “legs” and “helmet”, a figure wrapped in tattered cloths hikes laboriously across a sandy wasteland with another strapped to his back towards the self-same spherical entity.

Gabríela Friðriksdóttir, Crepusculum, 2011. Photo from Video, 29:00 mins / ed. 5 + 2 AP. Courtesy of the artist © Schirn Kunsthalle Frankfurt, 2011 Photo Jirí Hroník.

Crepusculum’s allusive and mystical atmosphere appears to be as much a personal aesthetic journey as it is a collective memory of Iceland’s histories. Materially, the exhibition is about Friðriksdóttir’s continued creative experimentation with diverse materials and media that has been in part influenced by the breadth of Swiss/German Dieter Roth’s artistic processes and vocabulary. Friðriksdóttir’s starting point for Crepusculum is rooted in her own dreams – intangible tendrils of thoughts that bleed into each other are first allowed to drift unassisted into esoteric realms and subsequently thematically developed through a combination of simple sketches, sculpture and film. The overall effect is an imagistic universe comprising a choir of overlapping voices, an aggregate of signs and diverse earthy components, but it is hard to see beyond Crepusculum as an oracular endeavour to present nebulous connections to sexual psychology and pop culture while casting light on deconstructing traditional patterns of narratives located within Norse mythology .

Gabríela Friðriksdóttir, Crepusculum, 2011. Photo from Video, 29:00 mins / ed. 5 + 2 AP. Courtesy of the artist © Schirn Kunsthalle Frankfurt, 2011 Photo Jirí Hroník.

But Crepusculum is also Friðriksdóttir’s personal re-imagination of a time in Iceland when folklore, gods and magic were fundamental tenets of existence, and where elaborate stories of creation were punctuated by moments of horror, melancholy and unquestioning didacticism. Augmenting her exhibition are twelfth century manuscripts and almanacs loaned from the Árni Magnússon Institute for Icelandic Studies in Reykjavík for the first time; such is the reinforcement of the historical investment in Iceland’s national cultural heritage and the revelation of the intense grip that these traditions and mythology still have on twenty-first century Icelandic culture. Perhaps then, for Friðriksdóttir, this is simultaneously a profound ambassadorial undertaking on behalf of the Icelandic people, a cultural burden so complex that it could only be presented in ambivalent spaces as metaphysical considerations.

***

Gabríela Friðriksdóttir: Crepusculum will be on show at the Schirn Kunsthalle in Frankfurt until January 8, 2012.

THE RE-ENACTMENT

One of the most compelling pieces in the exhibition is Mexican artist Yoshua Okón’s Octopus (2011). Created during a residency at the Hammer Museum, the 4-channel video piece grapples with what is both humanizing and alienating. Day laborers re-enact the civil war in Guatemala, wearing in black or white clothing, depending on which side they had fought for. On the set of a Home Depot parking lot, the laborers replay scenes from their country’s history, but now the opposing sides point invisible weapons at an invisible enemy, not at their historical foes. “Octopus” is Guatemalan slang for the United Fruit Company, alluding to the company’s ambiguous role in Guatemalan politics and complicating the narrative further.

THE ARCHIVE

The pliableness of the document becomes evident through Zoe Leonard & Cheryl Dunye’s The Fae Richards Photo Archive (1993-1996). A fictional African American performer is created through an archive of snap shots, film stills, and head-shots. Photography’s role in the construction of history becomes clear as we are left to conjecture about the possibilities of this figure.

While The Fae Richards Photo Archive plays with the divide between fact and fiction, Mike Tribe’s The Dystopian Files (2009-present) solemnly takes on the task of chronicling history. An archive of clips from footage of protest and the policing of these actions is gathered together as something that Tribe refers to as “ritualized conflicts”. The single channel video is disrupted by omnipresent black bars slowly creeping across the screen as eerie, unidentifiable tones collectively moan, the audio’s consistency giving a sense of a cohesive moment from the catalogue of moments.

THE PERSONA

Eric Garduño & Matthew Rana, “People v. Bruce (Parrhesia)”, cardboard, comedy club lights, and audio track, 2011

A cardboard fabrication of a courtroom witness stand and judges bench illuminated with the theatrics of comedy lights and the occasional laugh track enact notions of truth in The People v. Bruce (Parrhesia) (2011). The term “parrhesia” loosely translates to free speech with an obligatory edge. In this installation, collaborators Eric Garduño & Matthew Rana engage with the trial and conviction of obscenity against comedian Lenny Bruce as a way to address the fluidity of truth and free speech amidst the conflicting territories of where one can expect to hear truth spoken – the comedy stage and the courtroom.

In the series The First and Last of the Modernists: (Charles and Michael), Lorraine O’Grady links the public personas’s of poet Charles Baudelaire and performer Michael Jackson through the language of conceptual photography, implying modernism’s hand in the cult and commodification of celebrity.

THE INTERVENTION

Perhaps the least convincing of containers is The Intervention, in which “works recall charged events in history that register cautions about the future”. Maybe it’s a matter of semantics, but I don’t equate “registering cautions” to “intervention”, which for me has a very active implication. At any rate, Geof Oppenheimer’s Mason Dixon Lines, Raised and Lowered (2007-11) is a “two-unit” piece that encapsulates a formal tightness with a conceptual looseness. A neon portrait of Alan Greenspan leans against a wall, somehow in dialogue with a distant placed steel geometric form wrapped in red bandana material perched askew on an unfinished pedestal. There is something about systems and structures here, but ambivalence reins.

Geof Oppenheimer, Mason Dixon Lines, Raised and Lowered (2007-11)

If you are after the redemptive, look elsewhere; what this exhibition offers are objects of discontent, agitation. In the context of our current political climate, we encounter the spiral of history in these works, rather than it’s unfolding.

Agitated Histories will run through January 15, 2012 at SITE Santa Fe, in New Mexico. It was presented earlier in 2011 at the Contemporary Museum in Baltimore.

Monika Fryčová, Perpetuum Mobile, 2011. Image: Kling og Bang gallery.

Monika Fryčová’s show Perpetuum Mobile at the Kling og Bang Gallery propositions that the relationship between the visible and invisible is constantly in motion and ephemeral.

Locked behind the socialist borders in then-Czechoslovakia, stories of local culture were the only narratives that Fryčová heard. Like many artists who were restless for new physical activity and renewed visions after the fall of the Iron Curtain, Fryčová became in her own words, a traveller who charted her own routes and made her own narratives without maps or guides. Consequentially, Fryčová’s works are highly improvised, and dependent on the indeterminacy and spontaneity of human interactions.

Monika Fryčová, Monika & Trabi in train station, Prostejov, 2005. Image: Monikafryčová.net

A red automobile-turned-limousine was an early, physical manifestation of Fryčová’s desire for mobility, which she drove to school in 2005 and finally made it to Berlin some years later where she was arrested by the traffic police for the car’s non-regulated standards. Intended as “moving sculpture” and created for the purpose of performance, the red Trabi is Fryčová’s assertion of artistic and political freedom beyond the spectre of the Iron Curtain, but also the artistic vindication of the dynamic flux and non-linear processes that characterise aspects of human nature.

Monika Fryčová, Open Springs no. 2, 2009, ongoing project. Image: Monikafryčová.net

Having investigated the artistic gestures that were given freer reign after a period of enforced socio-political isolation, her research now speculates upon the less charted regions of human existence: principles of chaos, intuition, perceptions and mythology. At the Kling og Bang Gallery, Fryčová’s framed photographs of herself shot in various positions and in diverse locations are perched on a peculiar machine acting like a turnstile that expends energy into rotating endlessly. Perpetually in motion, her static photographs disallow the viewer any prolonged contemplation; instead, we are forced into forming fleeting impressions of ambivalent spaces where specifics are really inconsequential. As long as Fryčová’s works situated themselves in that strange gap between motion and stillness – with a distorted sense of space and time embedded within -,  any attempt at linearity or continuity can only remain illusory.

****

Monika Fryčová was born in Prostejov, Czech Republic. She lives and works in both the Czech Republic and Iceland. Perpetuum Mobile runs until 18th December at the Kling og Bang Gallery in Reykjavik.

Eleanor Antin, “100 Boots,” 1971-73.

Alright, I’ll say it. A show that features conceptual art circa 1970 threatens to be dry. At the outset, you know you’ll be getting mostly documentation: photographic, video, film, and paper. Beyond the ordinary wall text, there will probably be artists’ statements explaining what was done while you weren’t looking. The typewriter, the mimeograph, and the camera will act as not-so-silent partners to the artists’ projects. “State of Mind: New California Art Circa 1970” at the Orange County Museum of Art doesn’t escape these confines, but ends up offering you just a little bit more.

Bruce Nauman, “Studies for Holograms (Pinched Lips; Pulled Lower Lip; Pulled Neck; Pulled Cheeks; and Squeezed Lips),” 1970.

The show is divided into categories like “Mapping the Land,” “Politics,” “Public and Private Space,” and “Language and Wordplay.” As with previous shows I’ve seen at OCMA, these divisions hinder the overall experience. I found myself wishing that the curators had stuck to working chronologically or geographically, simply because most of the works are more interesting when viewed across categories, instead of in isolation. Bruce Nauman and Bonnie Sherk, for instance, would have made interesting counterpoints to each other; “State of Mind” includes Nauman’s Thighing (1967), Studies for Holograms (Pinched Lips; Pulled Lower Lip; Pulled Neck; Pulled Cheeks; and Squeezed Lips) (1970), and Walking in an Exaggerated Manner around the Perimeter of a Square (1967-68), to name a few, which pair nicely with Sherk’s Sitting Still series, where the artist photographs herself sitting in public locations usually used for passing through, like the Golden Gate Bridge or the corner of Mission and 20^th in San Francisco.

Bonnie Sherk, “Sitting Still II, Golden Gate Bridge, San Francisco,” from the “Sitting Still Series,” 1971.

“State of Mind” will appeal to those in the know before it appeals to the general public—Tom Marioni’s Process Print (1969) failed to capture the attention of the dozens of school kids running around the day I visited, as did Chris Burden’s video piece, Documentation of Selected Works (1971-74), in which Burden talks about most of his iconic performance pieces (Bed, Shoot).  It’s one of the gems of the show, as are most of John Baldessari’s pieces, which show themselves to be not just humorous and playful, but—by the time you get to Voluble Luminist Painting for Max Kozloff (1966-68)—downright contrarian.

John Baldessari, “Throwing Three Balls in the Air to Get a Straight Line (Best of Thirty-six Attempts),” 1973.

There is something for everyone, however; these same kids took delight in the hippie-looking, cut-out dudes featured in Allen Ruppersberg’s Al’s Grand Hotel (1971) and the animal intestines in Suzanne Lacy’s pieces. Also popular amongst the ten-year old crowd: sculptural works like Nauman’s Yellow Room (Triangular) (1973), Stephen Kalthenbach’s Raised Floor (1967/2011) and Robert Kinmont’s 8 Handstands (1969/2009)—one of which he performs at the edge of a cliff.

Robert Kinmont, “8 Natural Handstands,” 1969.

Kinmont’s piece touched me, too. The legacy left by conceptualism, California-based or otherwise, is pervasive, demanding and often unpleasurable.  Despite this, contemporary work that picks up conceptualism’s language is usually diluted and easy to overlook.  Concepts and actions that were once novel—if not out of bounds—are now familiar and trite. Walking into the main room of “State of Mind”—full of back-to-back projections, televisions, photographs, prints and paintings—after looking at Kinmont balancing at the edge of a cliff, offers just the faintest whiff of the energy of the moment.

“State of Mind: New California Art Circa 1970” is on view at the Orange County Museum of Art through January 22, 2012 as part of Pacific Standard Time.

It’s no big shocker that we are not at our finest economic hour, but John Baldessari may have stumbled upon a solution to our money woes. All this time we have been trying to make more money, when maybe we should have focused on making bigger money.

Just look at Baldessari’s new installation towering over 18th Street in New York, an $100,000 bill board entitled ‘The First $100,000 I Ever Made.’ At 25-by-75-feet, this grand-scale gravy is big enough for everyone to enjoy, in some capacity at least.

The $100,000 dollar bill was issued in a previous attempt to assuage financial hardships during the Great Depression when 42,000 were circulated. Today they are illegal, though some have been kept in the Smithsonian Museum and Federal Reserve. But big problems need big solutions! Bring back those bills and supersize them, please.

Baldessari is known for his conceptual work toying with the relationship between narrative, language and image in art. What is he saying here? Are we in a Greater Depression? Is this the final equation of art and capital? Or was the whole ‘bill board’ pun just too good to pass up? What do you think?

You walk in to a darkish room where ever-changing shapes move like a school of fish across the walls. After your eyes adjust, you find that the there are two benches sitting among six sculptures that are producing the schools of fish and that the fish are made out of nothing but light beams. These sculptures are metal. Simple geometry (sphere, cube, etc). The room is quiet and calming. Everyone who has been here talks about the unexpected smiles that slip onto their cynical faces, and it happens to you too.

Installation view Otto Piene: Lichtballett. Photo: Gunter Thorn. All photos courtesy MIT List Visual Arts Center

To understand what is going on here, you have to look back to the 1960′s, which may have been the high point of art at MIT. During the sixties, arts funding was partially used as a counterbalance to the political consequences from the institute’s complicated and financially fertile military industrial connections. The Center for Advanced Visual Studies (CAVS) was founded in 1967 by Gyorgy Kepes and immediately went about funding exhibitions and visits for some very interesting artists. With the available capital, an unavoidable optimism of postwar boom, and a complete lack of habits (good or bad) Kepes attempted to foster “media geared to all sensory modalities; incorporation of natural processes, such as cloud play, water flow, and the cyclical variations of light and weather; [and] acceptance of the participation of ‘spectators’ in such a way that art becomes a confluence.” (pdf)

Two of the first artists who were invited to visit MIT were Otto Piene and Hans Haacke (as well as Stan VanDerBeek). Piene was in the first round of fellows (meaning he was in residency for a year), and would succeed Kepes as director in 1968. Haacke was invited for a solo show at MIT in 1967. The body of work both presented consisted of systems, those very cloud/water/lights that Kepes hoped to present as art media.

Installation view: Hans Haacke, 1967.

This fall, Haacke’s solo-show has been reproduced at the MIT List Visual Art Center (LVAC). VanDerBeek and Haacke were both deeply influenced by the ideas of cybernetics. Haacke felt that controlling the storm, moving the meteorological indoors, skipped a layer of abstraction and released the artist from reproducing essential features of the world; immediacy was the only type of innovative art left to pursue. Unlike VanDerBeek’s social videos, Haacke created kinetic art systems, objects that set in motion an action that had no end point.

The approachable physicality and comic impossibility of watching a ball float on a jet of air, or seeing a refrigerator coil (covered in frozen ambient humidity) as a sculpture reminds us just how useless art can be; how archaic and aimless we could make our art. These works are unlike our current trends: useful and solemn responses to the internet, the economy, or the social conditions in relation to capitalism. These are objects that bewilder and add to our aesthetic understanding by wonder and query. The closest these sculptures get to being explicit is to make visible the relationship between the whole and the part, between the center and the exterior. 1967 was a very delicate moment in American history: the Vietnam war raging as were race riots, but it was still before the chaos of 1968. Instead of making politics explicit, for which Haacke is usually applauded, these sculptures sing wordless songs about the 1960′s societal changes. These examinations into natural systems granted him tools that he later used to investigate social systems, like the gallery and politics of Germany, but were timely investigations that presage his later work.

Otto Piene: Electric Rose, 1965. Polished aluminum globe with 160 timed neon lamps. Photo: Gunter Thorn

On the other side of the LVAC, Piene’s light sculptures from the 1960 and 1970′s have been painstakingly restored and presented (some for the first time in decades). Despite the opportunity of seeing some vintage Piene sculptures in perfect condition, the two new sculptures, One Cubic Meter of Black Light and Lichtballet steal the show. Both project light through perforations in their skin. Lichtballet is a wall of rotating lights hidden away from sight, the circular pattern of holes in the wall filters the light, manipulating the light into physical motion in the surrounding room. There is almost no reason to look at the objects that Piene has created, instead, you should be looking at their effects on your environment.

The sensations we see flowing around the room are light, directly and with no symbol. Instead of seeing how light lands on a sculptural object, the sculpture provides its own light, and uses the light as a physical material. It may be a sculptural analogy for Plato’s Allegory of the Cave. Has Piene released light from being a shadow on the wall? It’s hard to tell, as every time you step into the room, you are enthralled by the light show’s charms. You immediately forget any theory laden narratives you may have about the work, and instead experience the motion and change for what it is, a grand environment that undercuts words and explanations. It’s a direct experience. It’s that visceral art that we’ve left behind. It’s an example of Kepes hope to present the art object as a confluence, a meeting of viewer and natural process.

Otto Piene: Lichtballett and Hans Haacke: 1967 are on view at the List Visual Arts Center through Dec 31, 2011.

The San Francisco Museum of Modern Art defies the normal boundary between landing and gallery at the entrance to the fourth floor space that houses Sharon Lockhart’s "Lunch Break," 2008. Photo: Saul Rosenfield, ©2011, with permission of San Francisco Museum of Modern Art.

The stairway to the fourth floor of the San Francisco Museum of Modern Art leads me directly toward a long, narrow, darkened space, at the end of which is the image of another, much longer, passageway. In that image, a concrete floor below and light fixtures above trace a trajectory toward infinity punctuated by pipes, wires, hoses, storage boxes, tools, and lockers. The scene is not monochrome—red, blue, yellow, orange, and green are common—nor is it dark, but the fluorescent lights, the faded floor, the absent windows, and the constrained path—no more than five feet wide—suggest that this as a place to travel through, not a place in which to settle.

This sensation is amplified by the fact that the image, I slowly realize, is moving. Inch-by-inch down the corridor, the slow-motion journey of what turns out to be Sharon Lockhart’s film, Lunch Break (2008), might be confused with a series of stills.

Still image from Sharon Lockhart, “Lunch Break (Assembly Hall, Bath Iron Works, November 5, 2007, Bath, Maine),” 2008; 35mm film transferred to HD, 80 min.; courtesy the artist and Blum & Poe, Los Angeles; © Sharon Lockhart.

Lockhart, who says she is interested in “duration,” describes her method of filmmaking as “photographic.”[1] Despite appearances, the film is not typical slow-motion; Lockhart has digitally inserted eight repetitions of each frame, ballooning a 10-minute, 1,200-foot traverse into an 80-minute encounter. It is a film engaged in repeating moments, in suspending, not slowing, time. It asks me, in effect, to witness the moment once, and then again, and then again. It proposes that I might answer the question “What do you see?” only by pondering yet another, “Do you see what you see?”

All of a sudden, a person moves, and I recognize the objects dangling off a storage bin down the corridor as human legs. In this otherworldly place, everything that seems obvious at conventional speed becomes a mystery, a puzzle to be solved only by the closest attention. A young man with short blond hair in a white jumpsuit raises his hand to his forehead, or more precisely, raises———–his———-hand———-to———-his———–forehead, where the hand rests for two minutes of my time, or only about 10 seconds of his time. His hand settles back in his lap, and he looks down. Is this a moment of despair? As the blond man turns toward me, I recognize a gently waving hand below him. The hand is speaking, and it is attached to the green hoodie of another man. I assume the co-workers are friends; I want them to be friends. There is something emphatic in the gesture of the green-shirted man, something that could be advice or reprimand. The blond man’s lips part briefly. Then he turns away and looks down for what seems to be an eternity. Is he pensive or despondent? His hand returns to his forehead. The camera inches onward, never turning. There in front of me, two distinctive characters in a distinct place have enacted a story with no ending, one of some two dozen the procession reveals. Were the men talking about a spouse, a boss, a co-worker, a sports team, or the union? Were they complaining or sharing a story? Was the hand to the head about despair, exhaustion, a thought, or an itch?

Installation View of Sharon Lockhart: Lunch Break, San Francisco Museum of Modern Art, October 15,2011—January 16, 2012, showing entrance to the film screening gallery (left), the neighboring gallery with a series of lunch-related photographs, and a pile of Lunch Break Times—Bay Area Edition, the 24-page tabloid newspaper Lockhart produced in San Francisco for this show. Photo: Johnna Arnold Photography.

It turns out that although this place looks like a passageway, it functions as a destination, a place for moving in rather than moving through. The film documents shipbuilders at the Bath Iron Works in Maine during the moments when they are not building ships. The procession down the hallway reveals one “all of a sudden” after another, its repeating moments of apparent stillness both facilitating contemplation and kindling suspense. I cannot make out the messages of these subdued bodies: body language needs the fluidity of its natural pace to achieve clarity. Further, the slow-motion procession foils the normal capacity to anticipate a movement the moment before it happens. I cannot join the rhythm of life in the corridor, and everything—a woman biting a sandwich, a man microwaving popcorn, a hand brushing a knee—becomes a riddle. While ordinarily I might compensate for these limitations through closer inspection, I cannot manage this: the procession, while inching, is inexorable, and the camera’s wide-angle frontward gaze, while inclusive, is unyielding.

The beauty of Lunch Break is that its attenuated moments make it difficult to lock onto a single interpretation: the slow shifting disturbs the storyline, twists it into another shape. I cannot resolve what has happened between the two men, but the film incubates a dozen possible answers, confounding the normal snap of my judgments. I have witnessed not simply the recorded event, but also the event of my own wondering, the activity of my imagination, which is often unconscious, extending over time. Lockhart has found a way to viscerally demonstrate the elasticity of the temporal-spatial experience. The event of the two men has taken only five minutes of my time, the camera traversing only 50 feet of corridor. Yet, within these repeated moments and movements, Lockhart has packed the narrative of a short story, one of many in the bursting anthology that comprises Lunch Break.

Still image from Sharon Lockhart, “Lunch Break (Assembly Hall, Bath Iron Works, November 5, 2007, Bath, Maine),” 2008; 35mm film transferred to HD, 80 min.; courtesy the artist and Blum & Poe, Los Angeles; © Sharon Lockhart.

The word “duration” refers to the period of time it takes for an event to occur, but I cannot sever its kinship to “endurance.” Both words stem from durus, Latin for “hard.” As I sat down to watch Lunch Break, I intended to stay, to endure, but I anticipated that the 80-minute experience would demand a sacrifice that would exceed my capacities. SFMoMA Curator of Media Arts, Rudolf Frieling, says of the experience, “The viewer’s attention and perception are constantly at work,”[1] meaning that Lockhart’s film forces the viewer not only to attend to things that he or she might normally overlook, but also to attend to attention, to perceive perception happening. There were moments when this was exhausting. In fact, the film asks me to perform the very labor the workers will soon resume: a repetitive effort. It was, however, never boring.

Lockhart gets to the crux of the activity common to both workers and viewers: the skill, ingenuity, and variation at the core of undertakings usually dismissed as trivial or onerous simply because they are repetitive. I cannot claim that my attention never wavered, only that Lunch Break inevitably rewarded the patient process of discovery. If speed seems to be the bugaboo of our age, critiqued for its narcotic-like capacity to gratify a sensation-seeking society’s desire for stimulation, then slowness, particularly as it unfolds here, offers another avenue toward the great rumbling revelation of experience: an opening—one story after another—into the expansive world of the imagination.

Sharon Lockhart, “Dirty Don’s Delicious Dogs,” 2008; chromogenic print; 41 1/16 x 51 1/16 in. (left), and “Gary Gilpatrick, Insulator,” 2008; chromogenic print; 24 3/4 x 30 3/4 in. (right), both courtesy the artist and Blum & Poe, Los Angeles, Gladstone Gallery, New York, and neugerriemschneider, Berlin; © Sharon Lockhart

It seems accurate to say, as one description does, that “Lunch Break’s gradual passage through the aged factory offers a meditative and melancholic reflection on the architectural, social and phenomenological space of a notably anachronistic mode of industrialized labor.”[2] And I might easily reflect—as Lockhart did during her gallery talk—upon the bookends that coincidentally bracket Lunch Break’s making and showing: the real estate bubble’s pop in 2007, and the union rupture in Wisconsin and the Occupy movement, both in 2011. But what is it about the film itself—rather than my projections about its subject—that evokes melancholy? It is true that the corridor is filled neither with laughter nor even many smiles. One man stretches, perhaps relieving an ache; a woman stares, perhaps fatigued; many read silently, as unanimated as the figures in the Duane Hanson sculpture that initially inspired Lockhart.[3] It may well be that melancholy unavoidably surfaces in this claustrophobic underground world, but it may also be that the restraint and deliberation of Lockhart’s procession forces me to consider not only the practices of perception and attention, but also those of reflection and judgment. Although the film inevitably raises associations to the conditions of factory labor, I found myself suspending—far more often than reaching—easy conclusions.[4]

Lunch break, indeed.

[2]Harvard Film Archive “Timestage. The Cinema of Sharon Lockhart,” 2009 [accessed October 19, 2011]. ”Anachronistic” may reflect both an actual trend toward automation and, particularly in industries like shipbuilding, a fantasy of completely automated processes that discounts the persistence of human labor.

[3]Lockhart’s triptych, Lunch Break Installation, “Duane Hanson: Sculptures of Life,” 14, December – 23 February 2003, Scottish National Gallery of Modern Art (2003), documented the installation of Hanson’s Lunch Break (Three Workers with Scaffold) (1989). Lockhart’s photographs of live workers installing fiberglass ones marked the beginning of the project that resulted in Lunch Break, the film.

[4]Among these associations are: contemporary globalization and the offshoring of manufacturing jobs; 19^th-century industrialization, the conditions of factory work, and, ironically, the increasing automation of manufacturing; and the work ethic itself.

Lisa Bristow and Christian Lloyd, Destination Goods; Courtesy of Black Dogs

An exploration of the issue of value through artistic practice in the United Kingdom simmers against surrounding concerns regarding budget cuts in education and culture, with pressing questions raised on the way artistic production and education has become an inextricable part of the demands of a market-driven economic system. On an individual level, artists whose works are produced to circulate outside of the art market face continual questions on allocation of their time and labor based on conflicting criteria of what constitutes value.  Next to Nothing reflects these concerns, with several works pushing to the fore the manner that methods of artistic production and circulation work with, re-shape or present alternatives to economic and social structures.

Mick Welbourn, Text; Courtesy of Black Dogs

Luke Drozd’s Odyssey and Yvonne Carmichael’s Visual Merchandising address ideas of exchange and consumption within a retail environment, drawing on recognizable consumables and advertising to create sculptural forms that could exist comfortably in both art and retail spaces, raising the parallels in ideologies of consumption and transaction that underpin these similar modes of display.

Luke Drozd, Odyssey; Courtesy of Black Dogs

Odyssey comprises two stacks of catalogues from Argos, a large retailer of home products in the United Kingdom whose tome-sized catalogues have become ubiquitous features in many households. The grecian origins of Argos and the title of the work, Odyssey create mythic associations, provoking one to think of the way this form of economic transaction through mass production, storage, and third-party distribution has created its own distinctive set of totems that circulate in contemporary culture.

Yvonne Carmichael, Visual Merchandising; Courtesy of Black Dogs

Carmichael uses the rules acquired during a course on visual merchandising to create display units from a selection of supermarket housebrand products, accompanied by a checklist drawn from these visual merchandising rules with pointers from using a pyramid shape, having no more than three colors, to ensuring that products are “shoppable” from all sides. The act of making explicit these rules that exist in a retail environment, and bringing them into a gallery context, compels one to question presentation modes of artworks, and the way art experiences are created to induce a sense of desire or consumer satisfaction.

Charlotte A. Morgan, (L) Not Only the City #4, billboard support structures; (R) Not Only the City #3, Structure for vacant retail unit, The Light, Leeds; Courtesy of Black Dogs

The relationship between the strategies of art and display is also brought out in Charlotte A. Morgan’s works, in the context of physical structures and social processes that evolve over time. In particular, Not only the city #4, billboard support structures, a photograph that depicts blank billboards next to a railway track, considers what a space represents when its function ceases. While the works were intended to create resonances with the first exhibition site in Leeds, the display of this work at SWG3 and the considerations of time and location take on new meaning. Similar to the photograph, SWG3 sits next to a railway track and uses an old customs warehouse for artist studios and the gallery. In light of an ongoing effort to redevelop the area, one is reminded of the way cultural production restructures spaces, while becoming a tool for larger societal and economic processes that emerge through concepts of decay and regeneration.

Harriet Bevan, Book; Courtesy of Black Dogs

The notion of time within the context of knowledge acquisition and value is the subject of Harriet Bevan’s laborious effort to burn holes in each character of Harmsworth History of the World, a hardcover book published at the turn of the 20^th century with beautiful illustrations and images to accompany descriptive historical accounts of geographical regions. The work seems to present a paradox, of seeking to undermine the value of the book as a means for knowledge acquisition. Yet, in the process, across the duration and painstaking labor of boring holes, what emerges is a compelling sense of dedication and commitment in the task at hand – values that have been submerged in a digital economy where knowledge can be easily searched for and rapidly consumed yet without a seeming end.

Bevan’s work is one which strives not just towards a critique of the complicit relationship between art and the economy, but also suggests how the qualities of art as a process and practice, is by itself an alternative to considering what value is and could function, outside a capitalistic order.

Alice Bradshaw, University of Incidental Knowledge; Courtesy of Black Dogs

Another alternative is also envisioned in Alice Bradshaw’s University of Incidental Knowledge, a project devised to encourage learning through unexpected occurrences, accidents and improvisations. Though structured in the guise of a standard educational format with entry requirements and an application process for programs from a BA (Hons) in Cut ‘n’ Paste to an MPhil Mistakes, the project reveals the ironies present within education systems that seek to cultivate ingenuity and creativity yet create a regularized way of considering what art is and ways of producing art.

Machine Torture, 1975. After the narration of 'In the Penal Colony' (1914) by Franz Kafka, realized for the exhibition 'Machines Celibataires' (1975-1977). Photo: Gert Jan van Rooij.

‘Oh’, she said. I looked down and saw the lady. She looked confused. ‘I thought those legs were part of the artwork, but they’re yours’. The legs in question were mine. They were stood on a ladder while the upper half of my body had disappeared into the attic. It had been watching a fairly horrendous film in which two men were making something unidentifiable out of what looked most like milk and porridge oats, all whilst producing numerous unnecessary movements and noises. It wasn’t my favourite artwork in the show, and before more visitors would start to confuse my legs for an artwork, I decided to climb down.

The show, titled He disappeared into complete silence, is constructed around a single work by one of the most prolific artists of the 20^th century, Louise Bourgeois. The centrepiece is a small portfolio, consisting of nine plates, each with an engraving and an accompanying parable. Every plate tells a story about an emotion or experience – the work covers loneliness, abandonment, distress, loss and even murder. Not the most frivolous of subjects, but then again, it is Louise Bourgeois, she who spent most of her career exploring the affair her father had with her nanny and the long-lasting effect this had on her psyche. Not someone to cling on to the more positive and superficial things in life, and rightly so. The important processes take place below the surface.

He disappeared into complete silence, Louise Bourgeois, 1947. Portfolio consisting of nine etchings and nine parables. Courtesy Peter Blum Gallery, New York. Photo: Gert Jan van Rooij,

Curators Laurie Cluitmans and Arnisa Zeqo had both, independently of each other, seen ‘He disappeared into complete silence’ and somehow it had kept hunting them, asking them to be displayed somewhere else, in a different context, with a different emphasis. Miraculously the two shared this same passion and as they started talking the concept for the show came to existence. They created a new context for the work by drawing parallels between Bourgeois’ plates and works by other contemporary artists.

In the first parable, for example, Bourgeois describes a beautiful young girl in the city, waiting for a date who doesn’t show. Her loneliness is abstracted in a drawing of a desolate tower. It also returns in Francesco Vezzoli’s short film The End of the Human Voice (2001), shown on the first floor. Bianca Jagger plays a wealthy lady in negligee, neglected by her lover. The film is set in the lady’s mansion where she anxiously awaits his phone calls, desperate to hear his voice again. When she realises their conversations bring her nothing but misery, her desperation turns into anger. Towards the end she begs him to leave her alone. In contrast to Bourgeois’ minimal execution of the experience, Vezzoli’s work drags us through every emotional state of the female soul. It’s dirty, raw and emotional where Bourgeois’ work is distanced, almost cold. But seeing Vezzoli makes you understand Bourgeois, and vice versa.

Plate 7 He disappeared into complete silence Louise Bourgeois 1947 Portfolio consisting nine etchings and nine parables. Courtesy Peter Blum Gallery, New York. Photo: the author

Another brilliant, and incredibly sinister parallel is the one between plate number seven and the torture machine. In the parable, Bourgeois tells the story of a man who is very angry with his wife. So angry he decides to cut her in small pieces, make a stew of her and eat her with his friends. And then there is Machine Turture (1975), a work installed on the second floor, made to the instructions of Swiss curator Harald Szeemann and based on the short story ‘In the Penal Colony’ by Franz Kafka. It is an absurd piece of engineering in which individuals can be tortured for hours using thick needles. In Kafka’s text, as well as in Bourgeois’ work, the victim and the cause of murder are completely insignificant but the murder itself is described as a performance, almost a ritual. These works are not about righteousness or morality, they are merely bringing to light the cruelty and complete absurdity of the human mind. And yes, Freud would have had a field day.

Spread out over three floors of this beautiful old building in Haarlem, part of which, ironically, used to be a meat hall where butchers sold their goods, the exhibition occupies the space brilliantly. There is no shortage of work by the talented and famed, including Tracey Emin’s Cunt Vernacular (1997), Tacita Dean’s The Russian Ending (2001) and some disturbing videos and paintings by Tala Madani, but it’s combined with lesser known, fresher works, too. Good use is made of the different rooms, with big, sculptural installations in the more spacious parts of the building, and drawings, photographic works and small video screens on the walls of the smaller rooms. As I mentioned there is also a ladder to climb when you fancy a bit of disappearing. But beware of the noise on the other side.

He disappeared into complete silence will be on view at De Hallen in Haarlem, The Netherlands until 4 December 2011.