Blog Archives
Pearls from artists* # 436
View from the roof of the Metropolitan Museum of Art, New York
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Cassirer’s partial definition of art as symbolic language has dominated art studios in our [20th] century. A new history of culture anchored upon the work of art as a symbolic expression thus came into being. By these means art has been made to connect with the rest of history.
But the price has been high, for while studies of meaning received all our attention, another definition of art, as a system of formal relationships, thereby suffered neglect. This other definition matters more than meaning. In the same sense speech matters more than writing, because speech preceded writing, and because writing is but a special case of speech.
The other definition of art as form remains unfashionable, although every thinking person will accept it as a truism that no meaning can be conveyed without form. Every meaning requires a support, or a vehicle, or a holder. These are the bearers of meaning, and without them no meaning would cross from me to you, or from you to me, or indeed from any part of nature to any other part.
… The structural forms can be sensed independent of meaning. We know from linguistics in particular that the structural elements undergo more or less regular evolutions in time without relation to meaning, as when certain phonetic shifts in the history of cognate languages can be explained only by a hypothesis of regular change. Thus phoneme a occurring in an early stage of language, becomes phoneme b at a later stage, independently of meaning, and only under the rules governing the phonetic structure of the language. The regularity of these changes is such that the phonetic changes can be used to measure durations between recorded but undated examples of speech.
Similar regularities probably govern the formal infrastructure of every art. Whenever symbolic clusters appear, however, we see interferences that may disrupt the regular evolution of the formal system. An interference from visual images is present in almost all art. Even architecture, which is commonly thought to lack figural intention, is guided from one utterance to the next by the images of the admired buildings of the past, both far and near in time.
George Kubler in The Shape of Time: Remarks on the History of Things
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Q: How do you determine what size to make your pastel paintings?
Barbara’s studio
A: For some time I have been making pastel paintings in two sizes: 20″ x 26″ and 38″ x 58″. Sizes are dictated by practical considerations.
The smaller ones are because 22″ x 28″ sheets of acid-free sandpaper are what’s available. (I mask off an inch all around for mats so the paintings are 20″ x 26″). For large paintings I buy rolls of acid-free sandpaper that measure 54 inches wide by 30 feet. I cut this down to 40″ x 60″ for paintings (and mask off an inch all around on these, too).
And why specifically make them 38″ x 58″? This is the largest size I can make.
Again, practical factors come into play: the size of my truck, the cost and size of mat board, and the weight of the frames.
My pastel paintings need to lie flat when they are moved. Framed paintings are 50″ x 70,” the largest size that can fit flat in the back of my Ford F-150. 38″ x 58″ is the largest size that will fit in a 4 feet by 8 feet sheet of mat board. (60 inch wide mat board is available, but the cost goes up considerably). Lastly, I’ve never weighed them but my large framed paintings are heavy. It takes two people to carry them.
Comments are welcome!
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!
Comments are welcome!
Pearls from artists* # 109
A few of Barbara’s pastels
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
A BOX OF PASTELS
I once held on my knees a simple wooden box
in which a rainbow lay dusty and broken.
It was a set of pastels that had years before
belonged to the painter Mary Cassatt,
and all of the colors she’d used in her work
lay open before me. Those hues she’d most used,
the peaches and pinks, were worn down to stubs,
while the cool colors – violet, ultramarine –
had been set, scarcely touched, to one side.
She’d had little patience with darkness, and her heart
held only a measure of shadow. I touched
the warm dust of those colors, her tools,
and left there with light on the tips of my fingers.
Ted Kooser in Art and Artists: Poems, edited by Emily Fragos
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Q: Would you speak about the practical realities – time and expenses – involved in making your pastel-on-sandpaper paintings? What might people be surprised to learn about this aspect of art-making?
Studio
A: I have often said that this work is labor-intensive. In a good year I can complete five or six large (38″ x 58″) pastel paintings. In 2013 I am on track to make four, or, on average, one completed painting every three months. I try to spend between thirty-five and forty hours a week in the studio. Of course, I don’t work continuously all day long. I work for awhile, step back, look, make changes and additions, think, make more changes, step back, etc. Still, hundreds of hours go into making each piece in the “Black Paintings” series, if we count only the actual execution. There is also much thinking and preparation – there is no way to measure this – that happen before I ever get to stand before an empty piece of sandpaper and begin.
As far as current expenses, they are upwards of $12,000 per painting. Here is a partial breakdown:
$4500 New York studio, rent and utilities ($1350/month) for three months
$2500 Supplies, including frames (between $1500 – $1700), photographs, pastels (pro-rated), paper
$2000 Foreign travel to find the cultural objects, masks, etc. depicted in my work (approximate, pro-rated)
$3000 Business expenses, such as computer-related expenses, website, marketing, advertising, etc.
This list leaves out many items, most notably compensation for my time, shipping and exhibition expenses, costs of training (i.e. ongoing photography classes), photography equipment, etc. Given my overhead, the paintings are always priced at the bare minimum that will allow me to continue making art.
I wonder: ARE people surprised by these numbers? Anyone who has ever tried it knows that art is a tough road. Long ago I stopped thinking about the cost and began doing whatever is necessary to make the best paintings. The quality of the work and my evolution as an artist are paramount now. This is my life’s work, after all.
Comments are welcome!
Pearls from artists* # 31
A corner of 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.
When we are children we unquestioningly see the objects around us as alive; we speak to them, give them names, breathe life into them. The imagination knows no bounds. As we grow up, we gradually lose this facility, until we finally arrive in an utterly “demystified” world that draws clear boundaries between what is alive and what is not, between subjective and objective perception. According to Sigmund Freud, culture is the only domain in our modern society that gives a measure of legitimacy to the persistence of this infantile desire to see things as animate. In the field of art, imagination is the precondition on which fiction of any sort rests; in art, mental states can be projected onto objects and images, but not in social reality or the sciences.
Dietrich Karner in Animism: Modernity Through the Looking Glass
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