Blog Archives
Q: Why do you make a preliminary drawing before you begin a pastel painting?
A: I make a preliminary charcoal drawing because that’s how I like to begin thinking about and planning a new pastel painting. I always make preliminary drawings the same size as the upcoming pastel painting. While I draw, I make decisions about the overall composition, decide where the major light and dark shapes will be, and envision the likely problem areas that lie ahead. These drawings are done quickly. I spend perhaps an hour on them.
Once the drawing is in my head I no longer need it. So I put it away and when it’s time to begin a subsequent pastel painting, I erase it. I wipe it out with a paper towel and make the next preliminary charcoal drawing directly on top. These are ephemeral tools, existing only for as long as I need them.
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Pearls from artists* # 444
*an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Artists are individuals willing to articulate in the face of flux and transformation. And the successful artist finds new shapes for our present ambiguities and uncertainties. The artist becomes the creator of the future through the violent act of articulation. I say violent because articulation is a forceful act. It demands an aggressiveness and an ability to enter into the fray and translate that experience into expression. In the articulation begins a new organization of the inherited landscape.
Anne Bogart in A Director Prepares: Seven Essays on Art and Theater
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Pearls from artists* # 439
New York Harbor
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Art is a way of preserving experiences, of which there are many transient and beautiful examples, and that we need help containing. There is an analogy to be made with the task of carrying water and the tool that helps us do it. Imagine being out in a park on a blustery April day. We look up at the clouds and feel moved by their beauty and grace. They feel delightfully separate from the day-to-day bustle of our lives. We give our minds to the clouds, and for a time we are relieved of our preoccupations and placed in a wider context that stills the incessant complaints of our egos. John Constable’s cloud studies invite us to concentrate, much more than we would normally, on the distinctive textures and shapes of individual clouds, to look at their variations in colour and at the way they mass together. Art edits down complexity and helps us to focus, albeit briefly, on the most meaningful aspects. In making his cloud studies, Constable didn’t expect us to become deeply concerned with meteorology. The precise nature of a cumulonimbus is not the issue. Rather, he wished to intensify the emotional meaning of the soundless drama that unfolds daily above our heads, making it more readily available to us and encouraging us to afford it the central position it deserves.
Alain de Botton and John Armstrong in Art as Therapy
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Q: You have spoken about your pastel technique, which involves layering pigments on top of each other, up to 25 to 30 layers. When you do this are you putting the same colors on top of each other?
An early version of “Oracle,” soft pastel on sandpaper, 26″ x 20″
Finished
A: I do layer Rembrandt black soft pastels on top of each other to achieve the dark backgrounds in my “Black Paintings” and “Bolivianos” series. Black Rembrandts are the pastels I use most so I order them several dozen at a time. The 400 or 500 grit sandpaper requires at least four layers of pastel just to achieve even coverage. Over the next few months I add many more layers of black pastel to achieve the final rich look.
The figures and shapes in each pastel painting are a different story. Were you to x-ray them, you’d see many different colors underneath the final one. Sometimes subsequent colors are closely related to earlier ones. With each additional layer, I correct, refine, and strengthen my drawing so the objects depicted become more solid and/or three-dimensional.
In addition to the thousands of pastels I have to choose from, I mix and blend new colors directly on the sandpaper. As I proceed, I am searching for the ‘best’ colors, those that make the overall painting more resonant, more alive, and more exciting to look at. Of course, this is wholly subjective.
Comments are welcome!
Q: What’s on the easel today?
Work in progress
A: I am in the early stages – only 3 or 4 layers of pastel applied so far – on a large pastel painting with the working title, “He and She.” The figures are two favorites – a four-foot tall male and female couple, made of carved wood and silver and gold-leaf. I found them years ago at Galerie Eugenio in Mexico City.
These are the largest heads I have ever painted. As I work on this piece I remember one of my teachers saying, “Never paint a head larger than life-size.” Well, here’s to breaking rules.
For reference I am looking at a digital photograph shot with my Canon T3i. My usual practice is to make a c-print from a negative made with my Mamiya 6, but the photo clipped to my easel above is from a high resolution JPEG. Typically I set up a scene at home on a black cloth and photograph it, but my reference photo was taken in my studio without rearranging anything. In this painting I am breaking a few rules, while my creative process is perhaps evolving towards greater simplicity.
Comments are welcome!
Pearls from artists* # 71
New York street
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
Artists are individuals willing to articulate in the face of flux and transformation. And the successful artist finds new shapes for our present ambiguities and uncertainties. The artist becomes the creator of the future through the violent act of articulation. I say violent because articulation is a forceful act. It demands an aggressiveness and an ability to enter into the fray and translate that experience into expression. In the articulation begins a new organization of the inherited landscape.
My good friend the writer Charles L. Mee, Jr. helped me to recognize the relationship between art and the way societies are structured. He suggested that, as societies develop, it is the artists who articulate the necessary myths that embody our experience of life and provide parameters for ethics and values. Every so often the inherited myths lose their value because they become too small and confined to contain the complexities of the ever-transforming and expanding societies. In that moment new myths are needed to encompass who we are becoming. These new constructs do not eliminate anything already in the mix; rather, they include fresh influences and engender new formations. The new mythologies always include ideas, cultures and people formerly excluded from the previous mythologies. So, deduces Mee, the history of art is the history of inclusion.
Ann Bogart in A Director Prepares: Seven Essays on Art and Theater
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Pearls from artists* # 10
West 28th Street
* an ongoing series of quotations – mostly from artists, to artists – that offers wisdom, inspiration, and advice for the sometimes lonely road we are on.
That art that matters to us – which moves the heart, or revives the soul,or delights the senses, or offers courage for living, however we choose to describe the experience – that work is received by us as a gift is received. Even if we are touched by a work of art something comes to us which has nothing to do with the piece. I went to see a landscape painter’s works, and that evening, walking among pine trees near my home, I could see the shapes and colors I had not seen the day before. The spirit of an artist’s gifts can wake our own. The work appeals, as Joseph Conrad says, to a part of our being which is itself a gift and not an acquisition. Our sense of harmony can hear the harmonies that Mozart heard. We may not have the power to profess our gifts as the artist does,and yet we come to recognize, and in a sense to receive, the endowments of our being through the agency of his creation. We feel fortunate, even redeemed. The daily commerce of our lives – “sugar for sugar and salt for salt,” as the blues singers say – proceeds at its own constant level, but a gift revives the soul. When we are moved by art we are grateful that the artist lived, grateful that he labored in the service of his gift.
If a work of art is the emanation of its maker’s gift and if it is received by its audience as a gift, then is it, too, a gift? I have framed the question to imply an affirmative answer, but I doubt we can be so categorical. Any object, any item of commerce, becomes one kind of property or another depending on how we use it. Even if a work of art contains the spirit of the artist’s gift, it does not follow that the work itself is a gift. It is what we make of it.
And yet, that said, it must be added that the way we treat a thing can sometimes change its nature. For example, religions often prohibit the sale of sacred objects, the implication being that their sanctity is lost if they are bought and sold. A work of art seems to be a hardier breed; it can be sold in the market and still emerge a work of art. But if it is true that in the essential commerce of art a gift is carried by the work from the artist to his audience, if I am right to say that where there is no gift there is no art, then it is possible to destroy a work of art by converting it into a commodity. Such, at any rate, is my position. I do not maintain that art cannot be bought and sold; I do maintain that the gift portion of the work places a constraint upon our merchandising.
Lewis Hyde, The Gift
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Pearls from artists* # 6
“Quartet,” soft pastel on sandpaper, 58″ x 38″ image, 70″ x 50″ framed
* 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 we have responded to a work of art, we leave it, carrying in our consciousness something which we didn’t have before. This something amounts to more than our memory of the incident represented, and also more than our memory of the shapes and colours and spaces which the artist used and arranged. What we take away with us – on the most profound level – is the memory of the artist’s way of looking at the world. The representation of a recognizable incident (an incident here can simply mean a tree or a head) offers us the chance of relating the artist’s way of looking to our own. The forms he uses are the means by which he expresses his way of looking. The truth of this is confirmed by the fact that we can often recall the experience of a work, having forgotten both its precise subject and its precise formal arrangement.
Yet why should an artist’s way of looking at the world have any meaning for us? Because, I believe, it increases our awareness of our own potentiality. Not of course our awareness of our potentiality as artists ourselves. But a way of looking at the world implies a certain relationship with the world, and every relationship implies action. The kind of actions implied vary a great deal. A classical Greek sculpture increases our awareness of our own potential physical dignity; a Rembrandt of our potential moral courage; a Matisse of our potential sensual awareness. Yet each of these examples is too personal and too narrow to contain the whole truth of the matter. A work can, to some extent, increase an awareness of different potentialities in different people. The important point is that a valid work of art promises in some way or another the possibility of an increase, an improvement. Nor need the work be optimistic to achieve this; indeed, its subject may be tragic. For it is not the subject matter that makes the promise, it is the artist’s way of viewing his subject. Goya’s way of looking at a massacre amounts to the contention that we ought to be able to do without massacres.
John Berger, Selected Essays
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