Blog Archives
Pearls from artists* # 384
Overlooking Copacabana, Bolivia and Lake Titicaca
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Carnival in Oruro [Bolivia] is a glorious spectacle. It’s flash, pomp and brilliance can be enjoyed without understanding its long history and intricate mythologies. Still, the onlooker is left with a thousand questions that are not so easily answered. Behind the glitter of Carnival lie the history, the timeless myths and the distinct traditions of this mining community.
According to the Spanish writer Jean Laude, “The function of the mask is to reaffirm, at regular intervals, the truth and presence of myths in everyday life.” This suggests that masks should be studied in context, noting their association with the individual dancer and the history, myths and traditions of the community that produces them. The mask has to be animated within its ritual, comic or social role.
A first step in appreciating the masks is to understand something of the land and people that crafted them. Oruro is a mining city on the open Altiplano at 3,700 meters (12,144 ft.) above sea level. The sky appears a rarified blue, it is intensely cold and a constant wind lifts dust to the eyes. During the year no more than 125,000 people live in the city. Suddenly in the weeks of Carnival, the population doubles or triples.
Three languages, Quechua, Aymara, and Spanish are spoken in Oruro. Their use reflects an ancient pattern of conquest in the history of this land. It is said that the Urus, whose language is now almost lost, were the first inhabitants. In time they were dominated by the Aymara tribes. Later, Quechua was introduced as the Inca advanced their empire from Cuzco. Ultimately the Spanish arrived and founded the present city in 1601 to exploit rich mineral deposits found in the seven hills.
Today, descendants of the Urus live near Oruro around the shore of Lake Poopo. Elements of their distinctive culture remain but they have no wealth in comparison with the more dominant Aymara and Quechua who surround them. A further change came in the recent past because Oruro has acted as a magnet, attracting many people from the countryside to work in the mines.
On one side were the Urus, ancient owners of all the land which now only carries their name (Uro Uro = Oruro). On the other side were the miners, many of whom were Quechua and Aymara migrants. In the middle is “Carnival.”
El Carnaval de Oruro by Manuel Vargas in Mascaras de los Andes Bolivianos, Editorial Quipus and Banco Mercantil
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Pearls from artists* # 380
“John,” Soft Pastel on Sandpaper, 22” x 28” (image), 1989.
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
The freedom he enjoyed came at a cost. But those fears and irritations evaporated amid the support the artists gave one another immediately after the war. A community developed that sustained them and gave them courage. “You have to have confidence amounting to arrogance, because particularly at the beginning, you’re making something that nobody asked you to make,” Elaine [de Kooning] said. “And you have to have total confidence in yourself, and in the necessity of what you’re doing.” That was much easier done in a group of like-minded individuals.
Mary Gabriel in Ninth Street Women
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Pearls from artists* # 317
Fifth Avenue
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
But everything that may some day be possible to many the solitary man can now prepare and build with his hands, that err less. Therefore, dear sir, love your solitude and bear with sweet-sounding lamentation the suffering it causes you. For those who are near you are far, you say, and that shows it is beginning to grow wide about you. And when what is near you is far, then your distance is already among the stars and very large; rejoice in your growth, in which you naturally can take no one with you, and be kind to those who remain behind, and be sure and calm before them and do not torment them with your doubts and do not frighten them with your confidence or joy, which they could not understand. Seek yourself some sort of simple and loyal community with them, which need not necessarily change as you yourself become different and again different; love in them life in an unfamiliar form and be considerate of aging people, who fear that being-alone in which you trust. Avoid contributing material to the drama that is always stretched taut between parents and children; it uses up much of the children’ energy and consumes the love of their elders, which is effective and warming even if it does not comprehend. Ask no advice from them and count upon no understanding; but believe in a love that is being stored up for you like an inheritance and trust that in this love there is a strength and a blessing, out beyond which you do not have to step in order to go very far!
Rainer Maria Rilke, Letters to a Young Poet, Translation by M.D. Herter Norton
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Pearls from artists* # 212
Machu Picchu
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
… the anthropologist Ellen Disanayake… in Homo Aestheticus, argues that art and aesthetic interest belong with rituals and festivals – offshoots of the human need to ‘make special,’ to extract objects, events, and human relations from everyday uses and to make them a focus of collective attention. This ‘making special’ enhances group cohesion and also leads people to treat those things which really matter for the survival of community – be it marriage or weapons, funerals, or offices – as things of public note, with an aura that protects them from careless disregard and emotional erosion. The deeply engrained need to ‘make special’ is explained by the advantage that it has conferred on human communities, holding them together in times of threat, and furthering their reproductive confidence in times of peaceful flourishing.
Beauty: A Very Short Introduction, by Roger Scruton
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Pearls from artists* # 39
Great Salt Lake
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
When you think of paying an author for his work you ought to think generously. It is the author who makes your magazine. If you cannot pay in cold cash, why don’t you write the author and ask what you could do for him? Offer to do something in the nature of a personal sacrifice, I would say. He may need to have some typing done, or some printing; he may need a table to write on, or books to reference; he may need some research work done for him. There are a thousand and one things he may need and appreciate much more than cold cash, especially when it constitutes a sum which, by American standards of living, means absolutely nothing. It costs me, for example, almost five dollars a week for postage. It costs me much more than that for the gifts of books and water colors I am obliged to make to enthusiastic admirers who are too poor to buy my work.
… But this, it seems to me, is the way one good artist should treat another. And you who are editors of small magazines are mostly artists yourselves, I take it. You all expect to become celebrated writers some day; you identify yourselves with the men whose work you admire and hope to publish. Well, carry out the identification to the nth degree, I say. Think how you would feel if, after years of labor and struggle, you are asked to accept a trivial sum. It is far, far better to say: “We have no money at all. We believe in you and your work… will you help us? We are willing to make any sacrifice in order to make your name known.” Most authors would be touched by such an appeal; they would offer their work gladly; they would probably offer to help in other ways. I am thinking naturally of the kind of writers whom you wish to interest in your project. There can be a magnificent collaboration between author and editor, author an publisher. But you, as editor, must first begin by giving, not demanding. Give the shirt off your back, or offer to give it, and then see what sort of response you will get form the author. I have often noticed with beggars that when they ask for something and you offer them twice or ten times as much, they are so overwhelmed that they often refuse to accept anything, or else they offer to become your slave. Writers, in a way, are like beggars. They are continually begging to be heard, to be recognized. Really they are simply begging for a chance to give of their great gifts – which is the most heart-rending begging of all and a disgrace to any civilized community in which it happens. Which is to say, almost the entire civilized world.
Henry Miller in Stand Still Like the Hummingbird
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Pearls from artists * # 20
“The Magical Other,” soft pastel on sandpaper, 1993, 48″ x 38″
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
If, indeed, for any given time only a certain sort of work resonates with life, then that is the work you need to be doing in that moment. If you try to do some other work, you will miss your moment. Indeed, our own work is so inextricably tied to time and place that we cannot recapture even our own aesthetic ground of past times. Try, if you can, to reoccupy your own aesthetic space of a few years back, or even a few months. There is no way. You can only plunge ahead, even when that carries with it the bittersweet realization that you have already done your best work.
This heightened self-consciousness was rarely an issue in earlier times when it seemed self-evident that the artist (and everyone else, for that matter) had roots deeply intertwining their culture. Meanings and distinctions embodied within artworks were part of the fabric of everyday life, and the distance from art issues to all other issues was small. The whole population counted as audience when artists’ work encompassed everything from icons for the Church to utensils for the home. In the Greek amphitheater twenty-two hundred years ago, the plays of Euripides were performed as contemporary theater before an audience of fourteen thousand. Not so today.
Today art issues have for the most part become solely the concern of artists, divorced from – and ignored by – the larger community. Today artists often back away from engaging the times and places of their life, choosing instead the largely intellectual challenge of engaging the times and places of Art. But it’s an artificial construct that begins and ends at the gallery door. Apart from the readership of Artforum, remarkably few people lose sleep trying to incorporate gender-neutral biomorphic deconstructivism into their personal lives. As Adam Gopnik remarked in The New Yorker, “Post-modernist art is, above all, post-audience art.”
David Bayles & Ted Orland, Art & Fear: Observations on the Perils (and Rewards)of Artmaking
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