Tag Archives: racial justice

Political Art, Abstract Art

Sometimes a blog post is a way to place a marker for articles I want to refer back to later. This is one of those.

People who have read this blog for a while know of my interest in abstract design. A short look back for new followers: This was my first attempt (ignoring the fact that most traditional quilts are abstract).

finished quilt

24 x 30

It started with a photograph of my street.  (Its history, reverse order, starts here.)

Then there was “Hole in the Safety Net,” which started as mere shapes and evolved into concept.

feb cla draft 2

And was helped by title to make a statement beyond what mere shapes could say. Its history is here along with a link to the finished product.

Enough background. On to the articles.

The first responds to an exhibit of abstract works of 12 black female artists and tells of their struggle to be recognized in a white male art world, a world where even black art critics considered abstract art to be white art. “Women of Color Find Their Rightful Place in the History of American Abstraction.

The second does two things. It places black artists firmly in both abstract and political (racial in this context) camps and makes a profound statement about race: “How to Embed a Shout: A New Generation of Black Artists Contends with Racism.”

And the statement: “Adrienne Edwards, curator at Performa, the Walker Art Center, and a scholar who has written a good deal about Pendleton’s work, professes: ‘Blackness is the original abstraction; people are living abstractions, meaning [they are] made up, conjured.’ Yes. I have to agree. For others, this sign of dark skin might symbolize anything and its opposite: strength, weakness, triumph, and debacle, membership or exile. The racial imaginary conditions all of us raised under its auspices to project onto black people one’s fears or desires, so that it becomes difficult to be seen as a human being rather than a space for projection. Lowery Stokes Sims, a curator and former director of the Studio Museum in Harlem, adds the historical fact: ‘If you take the track that abstraction came out of African art, then we are just claiming our birthright.’

“Blackness is the original abstraction”: think on that . . .

And yes, I remember that I promised to do the whiteness syllabus (here); it is still on the back burner where my subconscious can work on it while I finish up a few other projects.

 

 

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Racial Art Challenge

I have been exploring quilting as art; I have been exploring art as protest; I have been exploring racism and whiteness. Into that mix comes the challenge to Make a work of art about race as a white person in America. 

Not a challenge to a single work nor to a juried show, but a syllabus for personal reflection manifested (or not) in art production. A way of rethinking traditional art about race.

Instead of waiting till I have an idea to post, I am posting now in case some of my readers also want to do this exploration. Some of you are not in America; some of you are not white. I leave it to you to explore/make art that fits your situation.

6/6/17 ETA links to a different art installation and issues of representation as it relates to “Scaffold” at the Walker Art Center in Minneapolis.  The articles tell the intent and the unintended impact and the removal of the piece. And several responses of art critics.

The first article and a quotation from it.:

The issue of the identity of the artist presenting work about a trauma that is not her or his own recalls the recent controversy around Dana Schultz’s painting of Emmet Till in the 2017 Whitney Biennial. Schutz was criticized for depicting a historic trauma and creating an abstracted portrait of Till’s corpse. Schutz’s work was partly criticized for seeking to represent African American trauma, which many people considered problematic coming from a white woman. Both controversies bring up questions about whether or not white artists can create work about the pain of communities they do not belong to, and whose voices should be elevated to speak about the atrocities of our history.

The second article and a quotation from it:

At the same press conference, Viso admitted that the Walker’s process in placing “Scaffold” in the Garden had been flawed. “I apologize that we were not sufficiently aware of the implications of its placement or sympathetic to the pain and suffering that it would elicit,” she said. The disconnect that left both the artist and the Walker oblivious to the sculpture’s potentially painful meaning for Dakota and Native people speaks to the need for Native people to tell their own stories, as many Native critics have pointed out over the last two weeks.

“We need to tell our own narrative,” Rafael Gonzales, an anti-Dakota Access Pipeline activist and a descendent of the Dakota 38 +2, said in an email. “If non-Native allies are willing to teach our history, it is crucial that they spend time with our people and consult with us on appropriate ways of doing so.”

And the comments of art critics.

My source for these three was the June 6 emailing from Hyperallergic. I see from their website that there is an update.

Perhaps the bottom line is to listen and consult when tempted to represent another culture. Or as in the first “syllabus,” to focus on one’s own culture.

6/27/17 ETA a link to a counter argument. To what extent is

Endeavoring to make art from another person’s pain isn’t the same as cultural appropriation, but such pursuits, as generally conceived today, share a relationship to notions of identity-based ownership—of certain histories, certain cultural expressions. But while a different culture’s history shouldn’t be declared categorically off-limits to an artist, there are meaningful questions of quality, context, understanding, power, and purpose to be considered—and, along those lines, each work of art must be evaluated on its own terms.

Just why isn’t it appropriation? Perhaps I need a more nuanced understanding of “appropriation.”  The question isn’t answered in the review of the novel. But articles are cited, articles and books that I need to read because they deal with abstract art and social critique. Though applied to African American art, it seems they could be extended to all abstract art. All this in a review of a novel by Percival Everett, So Much Blue. I will admit to having read none of his work, but now I want to. More to ponder.

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Shifting from ‘Criminal Justice’ Frame to ‘Racial Justice’ Frame in One Book

The New Jim Crow: Mass Incarceration in the Age of ColorblindnessThe New Jim Crow: Mass Incarceration in the Age of Colorblindness by Michelle Alexander

My rating: 4 of 5 stars

Because this book has been around since 2010, information from it has trickled into my awareness. Still, there was much in it that I did not already know.

Alexander (no relation) explicated in detail how laws that sound neutral can be racist in their effect; the drug war involves such laws. The short version: blacks and whites use and sell drugs at about the same rate; blacks are imprisoned with felony charges, whites are less likely to be so charged. Felony charges affect people for life after prison: no public housing, no food stamps, the box on employment applications–becoming outcasts. Whites are less likely to go to jail. The judicial system has made it impossible to win lawsuits claiming racism unless there is overt hostile intent–impact is ignored.

She shows how nothing can change without a change in public consciousness as she traces similarities in slavery, Jim Crow, and contemporary drug-war imprisonments. Attitudes find new ways to express themselves and maintain what she names a racial caste system.

The book is very detailed, as it must be, to show the systemic nature of the racism she addresses, something that occurs on an almost subconscious level. I did find the similarities section of Chapter 5, “The New Jim Crow” to repeat too much of what had been clearly presented before, but when she got to the differences, new information surfaced.

The concluding chapter, “The Fire This Time,” defends her claim that legislative change alone will only open new variations of oppression unless public consciousness changes as well. She discusses other solutions that have not worked, including “color blindness.” The claimed neutrality of “color blindness” serves to mask systemic racism. Rather than becoming blind to color, we need to stop being blind to injustice. We need to learn to talk about race. (This is beginning to happen more in the years since the book’s publication.) She points to a time when slaves and white impoverished workers were divided even though they had issues in common and urges a return to working together.

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