Blog Archives
Q: Can you briefly explain how the Bolivian Carnival masks you depict in your work are used?
Museum of Ethnography and Folklore, La Paz, Bolivia
A: The masks depict important figures from Bolivian folklore traditions and are used in Carnival celebrations in the town of Oruro. Carnival occurs every year in late February or early March. I had hoped to visit again this year, but political instability in Bolivia made a trip too risky.
Carnival in Oruro revolves around three great dances. The dance of “The Incas” records the conquest and death of Atahualpa, the Inca emperor when the Spanish arrived in 1532. “The Morenada” music and dance style from the Bolivian Andes was possibly inspired by the suffering of African slaves brought to work in the silver mines of Potosi. The dance of “The Diablada” depicts Saint Michael fighting against Lucifer and the seven deadly sins. Lucifer was disguised in seven different masks derived from medieval Christian symbols aor totemic animals that became nd mostly devoid of pre-Columbian elements (except that became attached to Christianity after the Conquest). Typically, in these dances the cock represents Pride, the dog Envy, the pig Greed, the female devil Lust, etc.
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Pearls from artists* # 349
Ahmedabad, India
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
India presents to the visitor an overwhelmingly visual impression. It is beautiful, colorful, sensuous. It is captivating and intriguing, repugnant and puzzling. It combines the intimacy and familiarity of English four o’clock tea with the dazzling foreignness of carpisoned elephants or vast crowds bathing in the Ganga during an eclipse. India’s display of multi-armed images, it’s processions and pilgrimages, it’s beggars and kings, it’s street life and markets, it’s diversity of peoples – all appear to the eye in a kaleidoscope of images. Much that is removed from public view in the modern West and taken into the privacy of rest homes, asylums, and institutions is open and visible in the life of an Indian city or village. The elderly, the infirm, the dead awaiting cremation – these sights, while they may have been expunged from the childhood palace of the Buddha, are not isolated from the public eye in India. Rather, they are present daily in the visible world in which Hindus, and those who visit India, move in the course of ordinary activities. In India, one sees everything. One sees people at work and at prayer; one sees plump, well-endowed merchants, simple renouncers, fraudulent “holy” men, frail widows, and emaciated lepers; one sees the festival procession, the marriage procession, and the funeral procession. Whatever Hindus affirm of the meaning of life, death, and suffering, they affirm with their eyes wide open.
Diana L. Eck in Darsan: Seeing the Diving Image in India
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Pearls from artists* # 336
Barbara’s studio
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Beauty and symbol are the two faces of the numinous, that enigmatic force that bestows upon certain things, places, and moments an otherworldly power. It is the combination of radical beauty and symbolic resonance – of apparition and death – that makes aesthetic objects so overpowering. While at the surface there may appear to be an insurmountable difference between a Shinto shrine and a Tom Waits concert, both use beauty and symbol to confront us with what is strange and sacred in life. Their similarity is as profound as their differences.
J.F. Martel in Reclaiming Art in the Age of Artifice: A Treatise, Critique, and Call to Action
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Pearls from artists* # 335
Museum of Ethnography and Folklore, La Paz, Bolivia
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Federico Diez de Medina, a mask collector and archaeologist, offers a view based on an analysis of many masks and other artifacts from the Tiwanaku area. He suggests that the first masks were to exorcise evil spirits. To be effective, they had to be frightening.
“On the other hand,” he imagines, “it was obligatory for the high dignitaries in the great Aymara empire – the apus, malkus and curacas – to wear masks… for pronouncing judgments and for rites associated with religious observance, death and war, as well as for the varied dances of the seasonal rituals and other festivities. They also had to preside at sports events and decide the winners of numerous open air activities.” Among these pursuits the author mentions the jaltiris (races), ch’akusiris (fist fights), khorawasiris (slingshot) and mich’isiris (shooting darts or arrows).
Masks of the Altiplano by Manuel Vargas in Masks of the Bolivian Andes, Photographs: Peter McFarren, Sixto Choque, Editorial Quipos and BancoMercantil
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Pearls from artists* # 229
“Epiphany,” soft pastel on sandpaper, 38″ x 58″
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
After his own cancer diagnosis, [Donald] Hall writes: “If work is no antidote to death, nor a denial of it, death is a powerful stimulus to work. Get done what you can.” There is this – only this. It would be good to keep these words in mind when we wake up each morning. Get done what you can. And then the rest is gravy.
Dani Shapiro in Still Writing: The Perils and Pleasures of a Creative Life
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Q: Would you talk about how the Judas figures you depict in your pastel paintings function in Mexico?
Some Judases
A: Here’s a good explanation from a website called “Mexican Folk Art Guide”:
“La quema de Judas or the Judas burning in Mexico is a celebration held on Sabado de Gloria (Holy Saturday). Papier mache figures symbolizing Judas Iscariot stuffed with fireworks are exploded in local plazas in front of cheerful spectators.
The Judases exploded in public spaces can measure up to 5 meters, while 30 cm ones can be found with a firework in their back to explode at home.
In Mexico la quema de Judas dates from the beginning of the Spanish colony when the Judas effigies were made with hay and rags and burned. Later as paper became available and the fireworks techniques arrived, thanks to the Spanish commerce route from the Philippines, the Judases were made out of cardboard, stuffed with fireworks, and exploded.
After the Independence War the celebration lost its religious character and became a secular activity. The Judas effigies were stuffed with candies, bread, and cigarettes to attract the crowds into the business [establishment] that sponsored the Judas.
Judas was then depicted as a devil and identified with a corrupt official, or any character that would harm people. In 1849 a new law stipulated that it was forbidden to relate a Judas effigy with any person by putting a name on it or dressing it in a certain way to be identified with a particular person.”
This is why whenever I bring home a Judas figure from Mexico, I feel like I have rescued it from a fire-y death!
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Pearls from artists* # 80
New York, NY
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Whatever teaches us to talk to ourselves is important: whatever teaches us to sing ourselves out of despair. But the painting [“The Goldfinch,” 1654, by C. Fabritius] has also taught me that we can speak to each other across time. And I feel I have something very serious and urgent to say to you, my non-existent reader, and I feel I should say it as urgently as if I were standing in the room with you. That life – whatever else it is – is short. That fate is cruel but maybe not random. That Nature (meaning Death) always wins but that doesn’t mean we have to bow and grovel to it. That maybe if we’re not always so glad to be here, it’s our task to immerse ourselves anyway: wade straight through it, right through the cesspool, while keeping eyes and hearts open. And in the midst of our dying, as we rise from the organic and sink back ignominiously into the organic, it is a glory and a privilege to love what Death doesn’t touch. For if disaster and oblivion have followed this painting down through time – so too has love. Insofar as it is immortal (and it is) I have a small, bright, immutable part in that immortality. It exists; and it keeps on existing. And I add my own love to the history of people who have loved beautiful things, and looked out for them, and pulled them from the fire, and sought them when they were lost, and tried to preserve them and save them while passing them along literally from hand to hand, singing out brilliantly from the wreck of time to the next generation of lovers, and the next.
Donna Tartt in The Goldfinch
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Q: What’s on the easel today?
Work in progress, 58″ x 38″
A: Today is a day off to let my fingers heal. When I start a new painting, I need to rub my fingers against raw sandpaper in order to blend the pastel. With each layer the tooth of the paper gets filled up and becomes smooth, but until then my fingers suffer. Here is what I’ve been working on.
This pastel-on-sandpaper painting is an experiment, an attempt to push myself to work with bigger and bolder imagery. The photograph clipped to the easel is one of my favorites. It depicts a Judas that Bryan and I found in a dusty shop in Oaxaca. Among the Mexican and Guatemalan folk art pieces that I’ve collected are five papier mâché Judases. This particular one is unusual because it has a cat’s head attached at the forehead (the purple shape in the painting). They are not made to last. In some Mexican towns large Judases are hung from church steeples, loaded with fireworks, and burned in effigy. This takes place at 10:00 a.m. on the Saturday morning before Easter. Mexico is primarily a Catholic nation, of course, so effigy burning is done as symbolic revenge against Judas for his betrayal of Christ. The Judas in the photo is small and meant for private burning by a family (rather than in public at a church) so by bringing it back to New York I rescued it from a fire-y death! In sympathy with Mexican tradition, I began this painting last Saturday (the day before Easter) at 10 a.m.
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Pearls from artists* # 18
West Village
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Those who would make art might well begin by reflecting on the fate of those who preceded them: most who began, quit. It’s a genuine tragedy. Worse yet, it’s an unnecessary tragedy. After all, artists who continue and artists who quit share an immense field of common emotional ground. (Viewed from the outside, in fact, they’re indistinguishable). We’re all subject to a familiar and universal progression of human troubles – troubles we routinely survive, but which are (oddly enough) routinely fatal to the art-making process. To survive as an artist requires confronting these troubles. Basically, those who continue to make art are those who have learned how to continue – or more precisely, have learned how to not quit.
But curiously, while artists always have a myriad of reasons to quit, they consistently wait for a handful of specific moments to quit. Artists quit when they convince themselves that their next effort is already doomed to fail. And artists quit when they lose the destination for their work – for the place their work belongs.
Virtually all artists encounter such moments. Fear that your next work will fail is a normal, recurring, and generally healthy part of the art-making cycle. It happens all the time: you focus on some new idea in your work, you try it out, run with it for awhile, reach a point of diminishing returns, and eventually decide it’s not worth pursuing further. Writers even have a phrase for it – “the pen has run dry” – but all media have their equivalents. In the normal artistic cycle this just tells you that you’ve come full circle, back to that point where you need to begin cultivating the next new idea. But in artistic death it marks the last thing that happens: you play out an idea, it stops working, you put the brush down… and thirty years later you confide to someone over coffee that, well, yes, you had wanted to paint when you were much younger. Quitting is fundamentally different from stopping. The latter happens all the time. Quitting happens once. Quitting means not starting again – and art is all about starting again.
David Bayles and Ted Orland, Art & Fear
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