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Q: Can you tell us about the different series of work you have created and what they embody?

Barbara’s studio with work in progress

Barbara’s studio with work in progress

A:  The Black Paintings series of pastel-on-sandpaper paintings grew directly from an earlier series, Domestic Threats.  While both use cultural objects as surrogates for human beings acting in mysterious, highly-charged narratives, in the Black Paintings I replaced all background details of my actual setup (furniture, rugs, etc.) with lush black pastel.  In this work the ‘actors’ are front and center.

While traveling in Bolivia two years ago, I visited a mask exhibition at the National Museum of Ethnography and Folklore in La Paz.  The masks were presented against black walls, spot-lit, and looked eerily like 3D versions of my Black Paintings.  I immediately knew I had stumbled upon a gift.  So  far I have completed nine pastel paintings in the Bolivianos series.  One is awaiting finishing touches, one is in progress now, and I am planning the next one.

All of my pastel paintings are an example of a style called “contemporary conceptual realism” in which things are not quite as innocent as they seem.  In this sense each painting is a kind of Trojan horse.  There is plenty of backstory to my images, although I usually prefer not to over-explain them.  Some mystery must always remain in art.

The world I depict is that of the imagination and this realm owes little debt to the natural world.  I recently gave an art talk where I was reminded how fascinating it is to learn how others respond to my work.  As New York art critic Gerrit Henry once remarked, “What we bring to a Rachko… we get back, bountifully.” 

Comments are welcome!

 

Pearls from artists* # 357

Udaipur, India

Udaipur, 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.

The term hermeneutics has been used to describe the task of understanding and interpreting ideas and texts.  In a similar way, we need to set for ourselves the task of developing a hermeneutic of the visible, addressing the problem of how we understand and interpret what we see, not only in the classical images and art forms created by the various religious traditions, but in the ordinary images of people’s traditions, rites, and daily activities which are presented to us through the film-image.

Rudolph Arnheim, in his extensive work on visual perception, has shown that the dichotomy between seeing and thinking which runs through much of the Western tradition, is a  very problematic one.  In Visual Thinking, he contends that visual perception is integrally related to thought.  It is not the case, according to Arnheim, that the eyes present a kind of raw data to the mind which, in turn, processes it and refines it by thought.  Rather, those visual images are the shapers and bearers of thought.  Jan Gonda, in writing on the Vedic notion dhi, sometimes translated as “thought,” finds similarly that the semantic fields of the word in Vedic literature does not correspond as much to our words for “thinking” as it does to our notions of “insight,” “vision,” and “seeing.”  Suzanne Langer has also written of the integral relation of thought to the images we see in the “mind’s eye.”  The making of all of those images is the fundamental “imaginative” human activity.  One might add that it is the fundamental activity of the religious imagination as well.  She writes, “Images are, therefore, our readiest instruments for abstracting concepts from the tumbling streams of actual impressions.”            

Diana L. Eck in Darsan:  Seeing the Divine Image in India

Comments are welcome!

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