This letter —a part our national dialogue— dated June 11, 2018, was signed by numerous members of the creative community and sent to our Senators and Representatives.
Dear Senators King and Collins and Representatives Pingree and Poliquin,
By now I’m no stranger to you, and you know my story. However, I’m not here today to talk about kidney disease. I’m here today to talk about one of the downstream effects of the cannibalization of the ACA and the latest assault on the protections for Americans with pre-existing conditions. I’m joined in my appeal by many of my colleagues and friends.
I am a writer and an editor. I came to Maine to raise my children and do my work because, like so many other creative people, I dreamed of having a modest life that would inspire my art. I needed to live in a place I cared deeply about; that is intensely beautiful; that has some space where one can think. In doing so, I joined a community of people that wanted the same and who have performed feats of amazing financial and artistic gymnastics to stay here. Much is being made these days of Maine’s “creative economy;” but have you stopped for a moment to think about what it takes for an artist to actually live here: the true cost of being one of those creatives in a state that offers very little in terms of grants, sponsorship, incentives, and regular work?
My definition of artists includes those of us who get up everyday to generate new and exciting ideas and projects: they are painters and poets, chefs and gardeners, writers and directors, musicians, craftspeople, actors, ceramicists, curators, publishers, designers, printmakers, playwrights, dancers, journalists, architects, and photographers We move into run-down neighborhoods (the only ones we can afford) and transform them with our ingenuity and “can-do” spirit—the same optimism that keeps us here when larger population centers offer a greater audience and more pay—and we love it, because making things is what we do. And making them in Maine is important to us. There is a long history of artistic endeavor in this state and to be a part of that continuum is an honor. As devalued as creative work often is here, especially at the emerging and mid-levels, we stay because we know what E.B. White (who suffered his whole life from Generalized
Anxiety Disorder, a pre-existing condition) says is true: “I’d rather feel bad in Maine, than feel good anywhere else.”
But staying is increasingly harder. It’s one thing to watch our project fees and book advances dwindle, to compete for fewer and fewer jobs, to watch with a stomach ache as the current administration reduces funding to the arts and letters. It’s a whole other thing to be helpless as Congress sits back and allows this current administration to gut access to affordable healthcare and challenge over and over again the protections for pre-existing conditions. Disease does not care if you are Republican or Democrat, a grandparent, parent or a child, a banker or a bread maker. It crosses all constructs and it kills. Allowing this administration to run roughshod over the people of this nation, and in particular your old, sick, opioid-addicted, depressed state, is a cynical move that will bankrupt the creative economy in Maine and its future. I, like many others with life-threatening diseases and genetic conditions, will not be able to stay. The luckier ones will take their skills and tax dollars and join the flight of our young people to states that are less punitive. The less lucky will go broke or choose to forgo treatment and suffer or die. You will end up representing a state on life-support.
Creative people rely on non-traditional career paths—the same paths that led many of us to Maine. We often do not have employer-based healthcare plans. Those of us who do have day jobs are frequently found in media and small businesses that don’t offer benefits; but more often than not, we are gig people: the freelancers, the self-employed. Maine has the highest rate of unincorporated self-employed workers in the country, at 11.2% at a median salary of $21,196 per year. And we, the gig workers, are the ones with the genius to create the spaces, the technology, the restaurants, the magazines, the festivals, the plays, the movies, the exhibits, the concerts, the books, the songs, the creative writing centers, the artisanal products, and the fine art and crafts that have historically made Maine a cultural place where people want to live and raise their families. We are what makes Maine more than lobsters and lighthouses.
If you want us to be able to live here and do our jobs, please do yours. Oppose in every way possible, every single time, the efforts of the current administration to gut the ACA and the protections for people with pre-existing conditions.
State of the Studio What an artist does daily matters. The continuity of a steady studio practice is a place of invention and exploration, as—or more important than—putting on a show. We asked the artists in this issue to tell us “What are you doing? What are you making?” Are you staying on a course you have long ago established or have you recently started working in a new medium? Are you suddenly working very large or getting small? Have figures emerged or has your work been consumed with geometry? Have you added color, or moved into monochromes? Does the outside world affect your studio life, or is your interior life reflected in your art? And was there a reason— or was it a whim— that brought you to your current direction? Featured artist, Meghan Brady shares her experiences in studio residencies and scale. A studio visit with Ron Crusan explores his work, neighborhood and influences. John Bisbee talks about his new politically-charged art. Beth Wittenberg shares her thoughts on consumption, throw-away people, and being without a studio. Pat Wheeler writes about how we can restore ourselves in troubled times. Sarah Stites reveals how drawing is her lifeline to her work. Sondra Bogdonoff writes about how her weaving is augmented and informed by painting and drawing. Tom Flanagan tells us that drawing connects him to the world and his sensibilities. Jim Chute shares his Conversations series and foreshadows our fall theme: Dialogue. Member contributors include Sandy Olson who gets back into her studio and finds new inspiration. And Ruth Sylmor, Ken Kohl, Pamela Grumbach,Judith Allen-Efstathiou, Michelle Leier, Amy Pollien, Alanna Hernandez all share their art, thoughts and inspirations about the State of the Studio.
Janice Moore shares an account of her experience curating what became the USM-LA Censorship story, and we include with it excerpts from letters written by John Ripton and Robert Shetterly with an essay on the topic by Dan Kany, and the National Coalition Against Censorship’s statement about the incident.
Regular contributor Edgar Beem writes about artists’ studios he has known. Dan Kany describes Henry Isaacs’ studio filled with brushes and small canvas “notes”.
Jane Bianco, Farnsworth Museum curator writes about the 19th century portraitist and landscape painter, James Hope. Sarah Bouchard joins us as a guest contributor and interviews Michael Mansfield, the new executive director and chief curator of the Ogunquit Museum of American Art about his personal artistic practice.
Dietlind Vander Schaaf contributes an essay from her place of inner contemplation and asks other artists what they are working on.
Our regular Poetry Feature introduced by Betsy Sholl presents poems by Christian Barter and Dawn Potter. Other regular features include: Insight/Incite about Krisanne Baker’s water activist residency in Malawi.
Richard Kane of Maine Masters talks about how he’d like to see those films used in the schools. ARRT! makes more banners, LumenARRT! makes more projections, Portland and Lewiston UMVA chapters present reports. The issue is full of many essays and artists to meet and explore, so find a porch, a hammock, or an armchair by a fire and curl up with the Maine Arts Journal on a fine, or foggy summer day!
From the editors,
Natasha Mayers, Dan Kany, Jessica Myer, Nora Tryon, Kathy Weinberg
My work has always had an organic, visceral aspect which I consider to be part of my concern with life issues, like vulnerability, passion, and the uncanny.
Drawing in notebooks is my lifeline to my work whether I am in my studio in Maine or Miami or traveling on the road between them. My hand goes where it wants in these visual journals. After I fill each one, I reconnoiter, selecting and tearing out what might be used for inspiration.
Last summer, after completing two long narrative works, I found that I was drawing heads and faces in my notebooks. I wondered how far the features could be distorted or moved around and still read as a face.
Before that, I had been mixing recognizable faces with imagined forms and questioning my need to do this.
Was the realism a crutch to impress the viewer that I could do it? Was it a way of enticing the viewer into the more difficult passages of my work? Or both?
Of course, I know that my best work is not so carefully considered. It’s what emerges when faced with an empty wall. But my fascination with faces was an issue I needed to explore.
I recalled that Philip Guston, at a turning point in his work, made a series of small painted sketches that he considered his “alphabet”, his vocabulary. The photograph of his efforts has always moved me because they are so direct, without sentiment and trying to hold on to what he’d done before.
Guston realized that a lifetime of devotion to art requires the occasional jolt to one’s satisfaction. Like a long relationship, it needs refreshment and redefinition, all the while staying true to the basic alphabet.
I thought back to his efforts and decided to challenge myself to create a vocabulary of heads and faces, leaving the next phase open-ended. Guston used his basic vocabulary as the inspiration for his new work – work that was not, at first, accepted by his admirers. I sensed that I was not taking as great a leap but embraced the exercise anyway.
Here’s what I did:
I culled 20 intriguing face/head sketches from my notebooks and transferred them to sheets of medium-sized Fabriano paper, using black ink and brush. Then I placed bright, colorful, geometric forms behind the faces to give a feeling of space behind them.
Part of my practice, in the last few years, has been to photograph my work with objects from the studio in the foreground. Manipulation of the light source and shadows furthers a process of refinement and integration resulting in a photograph that can be seen as the final “artifact” of the process.
One phase of the process involved masking areas of the paper to leave white paper where there was no color. I used mylar to mask the white areas – and I noticed that it looked lovely as it fell to the floor. Sprayed areas of color trailed off softly and marks made by tape were bold.
The discarded mylar, I decided,would become an integral part of my journey with these drawings, and I placed the scraps as objects in front of the original art. The conceptual kick of plowing my materials back into the work added to the visual mystery of the same color behind and on top of the black and white, partially-obscured drawings.
On the wall of my studio, I placed four or five drawings, arranging them with attention to their colored parts so that a head might be turned on its side. This was a way of keeping me from being too precious with what I’d already made, my carefully inked faces. The black inked lines became the girding – the strong base of my structure – while at the same time maintaining their identity as individual pieces of art.
Pinning and taping the colored mylar in writhing, playful interaction with the under-color and ink drawings, I made a collage on the wall. The mylar encircled, caressed, obscured and opened up to let the drawings show through, giving life to the big form emerging as a unified, amorphous piece of work. This was the pure joy of creation. I didn’t worry about tape or pins showing. I’d pushed through the step-by-step process – the plodding and earnest studying – to using the results of my work in ways I hadn’t intended.
And I had my own alphabet.
The photos of the entire collage (I made several) seem like documentation of an ephemeral site-specific installation, one that could be repeated in different locations. The close ups of different parts of the overall collage are exciting new photographs.
Afterward, I returned to the horizontal format with new interest in color and ideas of how to use the heads. Inspired by a recently recovered Degas (“The Chorus Singers” had been stolen in 2009 and found this winter at a bus station near Paris), I borrowed the composition of singers shown in perspective. Instead of figures, I “plugged in” my heads and painted them in colors I’d been using. It came out quite well but seemed a bit decorative and tasteful until I added the realistic head and face of a somewhat cranky child.
After an earlier 25 year career as a textile artist, selling nationally a line of one-of-a-kind jackets and doing commissioned wall work, I returned to school to get a masters in public policy and started working full-time at the Muskie School at USM. My studio, on the second floor of the barn attached to our house in Portland, was no longer where I went to work. Although there was always something on the loom, I no longer “lived” there.
Even when I worked in planning and development, I still thought of myself as a weaver. I considered my job to use the same sensibilities, same end result: weaving together multiple ideas, people and circumstances to move an institution (or an idea) forward to fruition. But after 20 years in university administration, I am thrilled to now be back in my studio weaving full–time. And weaving has been augmented and informed by painting and drawing.
I began painting while I still had a full-time job. I wanted something more immediate and transportable than weaving. Inspired by my love of casein paint and a class at Haystack with Alan Bray, I have continued painting from nature as an antidote, an opposite starting point from weaving – although I seem to often end up in the same place. When I find a view – through the woods, over the water, or out my window – there is invariably some indiscernible pattern, some underlying structure that I can’t see, but want to find. That is what drives the painting. I try to replicate what I see, but at some point, it becomes about the pattern. And I can layer and evolve a painting in a very different way from weaving.
The loom requires an end vision, and then multiple decisions, all of which have a consequence. So it’s an ongoing process of trying to stay true, decision upon decision, about color and thread and pattern. I get glimpses along the way, but truly don’t know what I have until it is finished and off the loom. I love the constraints of the loom – that both inspire and limit me. I like to work at the edge of possibilities – to see how far I can push the loom in the way it orders and structures the threads. I’ve been exploring pleating, layering and tension changes in making a surface. My husband, Jamie Johnston, has a wood studio below me in our barn, and the dialogue between us continues to play a role in my creative process.
I bought my first loom in 1974, when I moved to the Maine woods, and built a home without power or running water. I still use the same loom. When I recently did a weaving on a new loom, only then did I realize how well I know my loom, and what a relationship we have. We are good friends.
Returning to my studio two and a half years ago, I had only begun to find my weaving rhythm when I became ill with a virus that lasted four months and left me with no energy for the physical work of weaving. While recovering, I began a drawing series “Stilled Life”, as an exploration of a grid structure that has long occupied my mind. I continue to love this simple process of making lines, the sense of hand, and the absolute attention it requires.
After drawing for six months, I began to see the relation between the drawings and weaving and how I could move from lines to threads. Now that I am healthy, I’ve shifted my weaving focus to take what I learned from the drawing process and translate that into weavings, where the loom places its own parameters and opportunities.
In these recent weavings, as in the drawings, each square in the grid is made up of four colors. Two colors alternate changing right to left across the grid, while the other two colors alternate changing top to bottom. The result is that every square is one color different from the squares surrounding it. In a block of 9 squares there is a complete change of colors from the top left, to the bottom right, repeated multiple times. Each weaving/drawing uses 20 – 40 different colors.
I’m consistently awed (infatuated) by how much energy and light is captured in a process that requires such calm concentration. And how the difference between individual threads used as lines and the same threads in a weave can look so completely different.
My practice is in simply working – everyday. I’m acutely aware of the cost of not weaving consistently for so many years. Although I have no regrets, I do feel committed to regaining the mental flexibility and comfort I had during my earlier career as a weaver, hopefully bringing a little more wisdom and ease to the process.
I am totally immersed in this journey at this point – grateful that I have the privilege of time and energy to go wherever this exploration takes me.
The crossroads where you make the turn towards Port Clyde is landmarked by the General Henry Knox Museum, a 1929 re-creation of the original 1794 Federal mansion. Its monumental façade comes into view almost simultaneously with the Dragon Cement Company, a large construction of chutes and appendages of the last functioning cement manufacturer in New England. The historic and the industrial languages blend to form an architectural hybrid landscape, suggestive of a Hieronymus Bosch painting or an assemblage constructed of disparate parts. What brought me to this juncture, and through the coastal villages past Tenants Harbor, to Port Clyde, was an invitation from Ron Crusan to visit his studio.
Upon my arrival we began by looking at a stack of paintings on heavily- textured watercolor paper that at first glance resembled etchings. The paintings are built up layers of dark washes with specks of brilliant color revealed in the intertwined black and gray marks. Ron is reading about Richard Serra’s drawing process and thinking about the marks as language. Perhaps it is Crusan’s experience as a museum director that also has him thinking about how to display the paintings. He considers hanging them low and paired towards each other in a corner. He hopes this will encourage an interaction with the viewer, questioning the placement, creating a dialogue, getting people thinking about how an object occupies space. He is thinking about how a work of art becomes a part of the architecture and defines the space around it.
Crusan has more time now to devote to making, thinking and talking about his artwork. For more than 25 years he was director at several regional museums, most recently the Ogunquit Museum. His move to Port Clyde from Southern Maine last year coincided with his current position as director of Linda Bean’s Maine Wyeth Gallery and collections.
Inside his home, Crusan’s sculptures and assemblages line the walls of the living room and dining room. He makes freestanding sculpture, and shadow box assemblages from old wood, rough wood, and driftwood, some from old furniture, some painted, and some cut and reassembled. The associations that come to mind are some of the familiar names of 20thcentury modernism. But those are not the first associations that Crusan wants you to have.
In 1953—the year that Ron Crusan was born—Joseph Cornell made a series of shadow boxes in homage to a collage work, “The Man at the Café,” by the cubist master, Juan Gris. A recent show at the Metropolitan Museum united those works. A pair of west Coast artists, Wallace Berman and George Herms, both contemporaries of Joseph Cornell, worked in a similar vein, as assemblage artists. Cornell feels like a figure from history, his work evokes an earlier era, but he traversed the 20thcentury, spanning the years from 1903-1972, he is on a continuum with George Herms, born in 1935, and who still lives and works in Los Angeles.
One of Crusan’s wall assemblages includes a door handle, another a rusty hinge, a key is inserted into one, while another has a small tin box inset into the wood. They evoke a sense of place. We talk a bit about realism, and what does it actually mean. Crusan pulls a book on Andrew Wyeth off his shelf. He flips through to the painting “Brown Swiss” and talks about the composition. A barn is on the left side with a partial reflection in a pond below, and the sloping horizontal lines of fields intersect in a myriad of textures in grays and browns. There are concentrated areas of activity that balance the space. There were windows in the original structure, Crusan said, but Wyeth left them out and so the wall becomes a slab of white. The painting is as much an observational assemblage with an underpinning of abstraction composed by Wyeth, as Crusan’s pieces are abstractions made of actual elements salvaged from a real place and composed in the studio.
Leaving the more formal rooms in Crusan’s home we enter into his workshop, which resembles a raw materials library. Piles of scrap wood are neatly organized, some are textured, or some with carving and joinery betray a previous function as chair, table, or banister. Stacks of clear storage boxes hold parts and potential projects, sorted by like items, or color. One drawer reveals stacks of old Bingo cards, another is full of Monopoly paraphernalia. One box is filled with yellow pieces of wood, another, orange. Stacks of toy blocks with cowboys, and the corresponding Indians are set up in a still life on the shelf. A ray of sun moved into the upper story window and illuminated the inside of an old doll’s head that sat with a cluster of other dolls on a high perch. “Did you catch that?” asks Ron, and I nod, holding my camera. Lids of Port Clyde sardines tins are stacked like a deck of playing cards, some rusty, some with the logo bright and fresh.
The worn blocks and iconic relics say something about the passage of cultural time: like toy diplomats they present a window into what an American childhood once was.
We walk through the snow to the two storage sheds behind Crusan’s house. There is evidence of a squirrel that sees the space as a refuge. Nature is at work on the materials, even as Crusan has plans for them as well. The aura of possibilities lingers in the space, open- ended by collecting, and arrangement, bounded only by the limits of the imagination and the changes within the culture itself.
As I prepare to leave I ask Ron if he knew of the Waldo County sculptor, and welder David McLaughlin. McLaughlin bought, and moved into a defunct factory, known as “The Cannery” in Liberty Maine, in 1972. McLaughlin was an avid salvage collector of scrap materials on an industrial scale, including the eight-foot tall pressure cookers that once processed vegetables in the Cannery, 500 gallons of steel rings, and as a delicate counterpoint, shelves filled with birds’ nests.
His assemblages of rusty and rustic constructions evoke a sense of nostalgia, fabricated from articles from the recent past which have never fully become a part of our own times. His estate includes 100 tons of assorted steel, iron and other materials, and is now in the care of Waterfall Arts in Belfast and the Town of Liberty.
Ron is eager to talk about art and to delve beneath the surface. He mentions some of the artists in the area, Jamie Wyeth, Wilder Oakes, and the late Richard Hamilton. Ron talks of future ideas involving all of his Monopoly pieces, arranged, or scattered perhaps, the boards set out on a gallery floor, an invitation to play or to reflect on the game itself.
Ron sees me to the door, and then calls me back in with another book in hand to show me an artist in his neighborhood, accomplished painter, and amateur astronomer, Greg Mort. Thumbing through the book, we enter Mort’s world of exquisite still life—delicate arrangements of shells and planets—assemblages of sorts.
Driving away I feel the potential from all those raw materials, seeds of the mind that might come to grow on fertile soil. I think about Ron Crusan reading, and working from the ideas of Richard Serra, making his own response to those works, his steady and patient collecting of objects, and the absorption of culture and ideas—incorporating the past through its marks and materials.
The search for ephemera through the chance findings of flea markets perhaps now joins the realm of beat poetry, part of an America that is closer to the world of pre-Interstate highway. Jack Kerouac’s novel, On the Road was written in the era of the two-lane highway, and published in 1951, two years before Ron Crusan was born, and five years before the Federal Highway Act of 1956. As I drive home through the networks of coastal and back roads, I think about how this landscape still has much in common with the roads that Kerouac traveled.
above: Susan Drucker, “Benjamin Wood Fairbanks and Douc Langur. China. 1880.” Pencil, eraser. 2017
These drawings are part of an on-going book project based on reimagined family photos. A “picture book for all ages”, it will track the lineage of my family over four generations along with their imagined animal companions. The book will resemble a photo album, with each image captioned by names, dates, places, and occasional notes.
The focal point of the book will be my great-grandparents, Charlotte and Frank. I imagine Charlotte’s parents (Benjamin and Marianne) traveling internationally during the 1870’s, eventually bringing back the first generation of animal companions: a gorilla, two golden tamarins, a douc langur, a spider monkey, a secretary bird, and a giraffe.
Charlotte, and later Frank, will develop unique relationships with these animals, as will their children (Gladys and Jack), and their grandchildren (Nancy and Chips).
I hope that the eventual addition of names for each animal (which I have yet to pinpoint) will help illuminate their profound “humanity”, as well as make the details and longevity of the human/animal relationships more clear. I have taken great pleasure in portraying the amazing presence of animals — both real and imagined — in our collective lives.
Please note that all images are works in progress.
The theme of this issue of The Maine Arts Journal, InnerVisions, has presented me with a quandary of sorts. It implicitly asks for the reasons and motivations behind my creative process, not something that I have spent much time thinking about.
Art has been a part of my life from birth, and for all I know, it might be fixed in my genetic identity as well. When I was a small child, I had the good fortune to spend every afternoon following school in my father’s studio at what was then Potsdam State Teachers College in upstate New York (now SUNY Potsdam) where he taught painting, sculpture and history of art to aspiring teachers.
I was set up at a table with paper, pencils, crayons, watercolors or clay and each day proceeded to create whatever came to mind. Throughout my life, even before I thought of a career of any sort, drawing and doodles filled the margins of my notebooks. When I finally decided on a direction, it was toward architecture, with its own satisfying mixture of structural discipline and artistic expression.
It was also during this time that I was more fully exposed to the human history of art and architecture, with Bernini and Anthony Caro and Jack Squire my sculptural influences. Looking at my father’s work years after his death, I have to admit that there is more than a little of him in my own work as well.
Another powerful force defining my aesthetic has been Jazz. At ten years old, I discovered Jazz…so many artists, so many different pallets. Miles, Ella, Brubeck, Adderley, Ellington, Rollins, Mingus et al; each with their own interpretation of a world seen through music. My inner vision has always been informed by the structure, counterpoint, rhythm and improvisational nature of this music. Having a framework and vocabulary is just as necessary to my work as it is in jazz.
Defining and refining this vocabulary has been an ongoing effort, as I believe it is to all artists.
A third force in developing a personal aesthetic has been my love of and awe in the power of our natural world and its landscape. I see the same kind of rhythms and counterpoint in nature’s creations as I find in jazz, from the small micro-world found in a square foot of meadow or the patterns in a Trilobite fossil to the most expansive vistas.
How does this all translate into an examination of what moves me and what motivates me to create my art? Combining the rhythms of the visual world and the discipline of design with my soundtrack is, I believe, how I produce my art.
While at times a sculpture or drawing might be drawn from a specific subject, more often it begins as an improvisation, with no conscious thought or idea of where it will go or how it will end. The forms and vocabulary have been accumulated over the years, while the composition rises out of my subconscious as each partly developed piece merges with another, often in surprising directions.
I have no sense that I am pursuing any emotional goal or that I am satisfying any deep psychological need. I make art because that’s where my creative spirit takes me. It would be interesting (to someone) to find out what is going on in my brain while I’m in the process, but I can say with absolute certainty that at least two-thirds of the process for each piece is fraught with uncertainty and a lingering frustration; much like starting a jigsaw puzzle without a guiding picture.
It isn’t until I can clearly see the rhythm of a piece that a sense of satisfaction begins to creep in, a sense that increases as the piece is refined to completion.
It is fitting, as you drive toward Albion to the town of Freedom, that you must take the slight left fork onto the North Palermo Road—part of Maine’s network of international town names—just the sort of place where an Italian-American from Bay Ridge, Brooklyn, like artist Joe Ascrizzi, might settle. On one day that I visited his studios, a statue of the patron saint from and of their family’s hometown of St. Euphemia de Aspramonte in Calabria was on the workbench being restored by Joe, and will later adorn the interior of John’s Ice Cream in Liberty, Maine, owned and operated by his younger brother, John Ascrizzi.
“It’s like something out of 100 Years of Solitude,” says Joe. “My Grandfather went to visit his mother and this statue got passed along.” The statue has been a little battered and at one point repainted badly. Now Joe will to help guide it into the next millennium.
I made the trip one day in late fall to visit Joe at his home and studio. I followed the sound of hammering to the studio to where Joe was shaping a metal top for a box he was making. To call what he makes a box is to simplify his unique art pieces into their most obvious attribute. These are more than boxes, they are portable shrines or receptacles for precious objects, consummately crafted, adorned with semi-precious stones, glass melted to resemble tears, or sperm. Carved linen-fold elements are inlaid with bone and brass. These boxes are acts of poetry; some of his boxes have housed manuscripts and books of poetry.
“You both do boxes,” renowned Surrealist art dealer and collector, Julian Levy, told Joe one day, years ago, as he compared Joe’s work to Joseph Cornell. Levy was the first to show Cornell, in 1932, at the Julien Levy Gallery in New York City. “His are more whimsical,” Levy continued, “and yours are more serious.” Ascrizzi met Levy while Joe was running the business of picture framing at Walter’s Gallery in Woodbury, Conn. Levy came in with a Man Ray to be framed and Joe began working for him. For more than 20 years, Levy was a collector of Joe’s art and commissioned more than a dozen of his box sculptures, some of which were featured in an article on the Levy home, published in Architectural Digest (Aug.1981). Joe’s wife Lynn was pregnant with their son Max while they were house sitting for Levy. There, several months passed in Levy’s art-filled writing studio built by a stream near his home, in Bridgewater, Conn. Levy was in southern France, and Max was named for a Max Ernst artwork that was hanging in the studio.
Joe was included in a group show at Betty Parson’s Gallery in New York City in 1974. This led to a solo show at the New York Cultural center in 1975, and another at Ellen Meyer’s Gallery in New York, in 1977. “You’re young and you think you’ve made it,” he told me, “and so you say ‘I’m going to move to Maine. And why not, it’s as good a place as any.” By the 1980’s Joe was showing in Maine, at the Farnsworth and other venues, including a 1993 solo exhibit at St.Mary’s College in Maryland. These were heady times for Joe Ascrizzi.
There is a small silence as we both think of youth and the opportunities that once seemed endless, the cold of early November, the pewter sky, both amplify the passage of seasons. Our conversation turns to physics, specifically particles, and the position of particles, how we are just an arrangement of an arrangement. “There is a word for it,” Joe says, “ ‘Wakan Tanka.’ When the Lakota speak of the Great Mystery, they speak of an abstract force of creation and spirituality, a life force and energy existing in all things.”
Joe starts things and finishes things according to an internal rhythm.
A guy came in recently and wanted a fish painted onto a basket, so Joe got out his paints and created one. “I asked him how much he had to spend, and I made him a nice fish, “ says Joe, “and now I started working on some new paintings.” He points over to his easel and paint boxes, neatly arranged, the work highly detailed and well under way. Another painting hanging on the sidewall he says has been there for many years, not yet finished. Yet another is on the workbench, Joe is unsure if it is finished or not, “Who knows where it even comes from?” asks Joe. But he is certain that the painting is a living dream, and that this particular one is one of his favorites.
Joe’s philosophical nature contains humor inside the wisdom. He once told me “You’ve got no car, you’ve got no car troubles. You have a car, you have car troubles.” It is a simple equation that shakes one’s thoughts out of garden-variety complaints. Or his phrase, “Nothing IS forever.” As he says this we laugh like a couple of kids with an inside joke.
We spent some time opening drawers, and looking at raw materials, half-finished, close to complete neatly organized box sections in a room full of drawers and shelves filled with exotic/quixotic wood sections, thorny sections of briar rose stems, deer antlers, shells, metals, semi-precious stones. The multiplicity of materials form a labyrinth. A stack of frames that Joe is working on contains fragments retrieved from the Twin Towers after September 11th. They form an art project that anther artist has envisioned and Joe is helping to bring to life, a wood tower composed of segments that are all framed collages.
There is a book on the table in Joe’s shop by Ananda K. Coomaraswamy, who was the head curator of Indian Art at the Museum of Fine Arts in Boston in the 1920’s-40’s. He was instrumental in introducing Indian and Persian arts to the West.
“The main difficulty so far seems to have been that Indian art has been studied so far only by archaeologists. It is not archaeologists, but artists who are the best qualified to judge of the significance of works of art considered as art,” wrote Coomaraswamy. Joe has been reading his writings since he was 19 years old but is conflicted.
“His words are so well wrought, but you can’t entirely agree with him, “ says Ascrizzi. “I believe what he says, for humanities sake, but he’s wrong about some other things, or there are ideas of his that just can’t be squared with our times. So I argue with him!”
“The contentment of innumerable people can be destroyed in a generation by the withering touch of our civilization; the local market is flooded by a production in quantity with which the responsible maker of art cannot compete; the vocational structure of society, with all its guild organization and standards of workmanship, is undermined; the artist is robbed of his art and forced to find himself a “job”; until finally the ancient society is industrialized and reduced to the level of such societies as ours in which business takes precedence over life. Can one wonder that Western nations are feared and hated by other people, not alone for obvious political or economic reasons, but even more profoundly and instinctively for spiritual reasons?”
“I’m talking about something else, but along those lines,” said Joe, “The Greeks had no word for art. Everyone was an artist or called to be an artist, as in someone who tries to make the invisible visible, and bring something forth that has never existed before.” Or, he mentions the medieval society where everyone has their craft and trade. Joe prefers the idea of the guild system to our current gallery and exhibition hall gigantisms’.
Joe works on several things at once so that when the mood strikes him he can pick up or put down a project. When he gets tired of making the fine marks in his paintings, he picks up a mallet and begins to hammer out a sheet of metal into curved form. Then there are also his intricate carvings in pieces of deer antler that become centerpieces for ceremonial necklaces made of bones and stones.
We go into the house for a while and have scones with, and baked by Joe’s wife Lynn. Some friends drop by to check-in, and his sister–in-law drops by and we discuss the rising tick problem, poetry, and then ordinary matters that are also and most often a part of our daily lives. Lynn shows me their son Max’s paintings, black and white landscapes that are spare, not peopled like Joe’s work and reflect a different age, his own personal challenges and outlook. One of Max’s musical arrangements plays quietly in the background; it is also a form of a landscape, the music like a train journey taken with sound. The title of the piece, “Thank god I’m a bum,” reflects the humor and humility of his father’s philosophy.
Leaving the house, and returning to the shop Joe regrets that his shop space is not larger, it is, in fact small. But then, he puts his hand on the back door knob and opens it outwards, “Do you want to see my Garden of Entropy?” Joe asked, smiling and sighing, “I go out and save something from total disintegration and make something with it.” And like a Fairy Tale, we step through a back door, onto a porch full of odds and ends and I see that the workshop we came from is duplicated and multiplied. There, across a clearing is another workshop filled with large, woodworking shop tools and workbenches. Upstairs is LeBouton Studio, operated by Max’s partner, clothing designer, Lisa Dorr.
There are three or more sheds chock-a-block with spare parts that form a complex and compound of raw materials from floor to ceiling and spilling out into the yards around.
There is a world of parts and pieces awaiting his creative energy to bring them to life, out of their state of dormancy, and just ahead of their potential to decay. Joe awakens an inner life in dull surfaces, exposing the true colors of wood grain, stone’s inner fires, the secret dreams of metal.
The first time I visited Joe and Lynn Ascrizzi a customer came, a man who had an antique table that Joe was working on. “I have to see a man about a table,” Joe said heading to his workshop. My husband and I went with Lynn to view her gardens before settling on their side porch while Joe saw to the client. “My gardens are my art,” said Lynn, and like any true gardener went through a litany of the pests and challenges that besiege her garden world. All around I saw healthy plants and tall lilies in bloom, but like an artist, Lynn sees what more there can be even while presenting a vision of beauty.
We sat on the porch in the wicker and cushioned chairs and realized that the sidewalls of the porch were made of string trellises and the vines of scarlet runner beans. The small, bright red flowers added highlights, accents, and the long pods hung down around the heart-shaped leaves like a Tiffany design. We talked about Lynn’s writing. She wrote a weekly, syndicated, reader-response column called Dreams, which included Jungian interpretations of our collective dreaming mind. She also wrote art-related and other cultural articles, when for many years, she was lifestyle editor and feature writer for the Morning Sentinel and the Kennebec Journal. Now, she freelances for environmental and trade publications.
We sat talking on the porch and the afternoon faded. When the customer left we said our goodbyes and reluctantly drove away. Now I sit with the November winds blowing in practice for the winter ahead.
I saw Joe last night and he was thinking that he wasn’t ready yet for the winter. We agreed that the South held a special appeal this year; perhaps a visit to a friend in Mexico was in order? Or perhaps he will dream through the winter with visions of Mexico and travel into his projects to uncharted galaxies. Joe has a box of glass beads that resembles a universe and he uses them in the background of his assembled and collaged paintings as stand-ins for the stars.
If I had a box like the boxes that Joe makes, in it I would put the seeds from Lynn’s scarlet runner beans, which are now in a bag on my bookcase. In that box would be the mothers of all of summers. Inside each seed the potential for an endless afternoon on that porch, with a book from the neat stack on the table, and the scent of Casa Blanca lilies mingling with the fading afternoon light.
As winter sets in and the days grow darker I am reminded of the time in ancient Greece when caves symbolized the entrance to the classical underworld. A person entered the cave to seek wisdom in the darkness not the light. A place where the opposites meet and where there is room to confront and make meaning of our anxieties, whether fear, shame, helplessness and now for some artists to sort out a collective angst; to peel away the veils and make meaning and form.
Many artists are attracted to the subconscious realm where one travels in the shadows, where the boundaries between reality and imagination are occluded; much as they are for children who are unabashedly drawn to the dark side through fairy tales and gothic stories.
As a child I had two made-up friends who were so real to me that that even now I can picture them. The boundary between imagination and reality was merged. As adults the daytime world makes demands that can disrupt our focus and independence. Sometimes we need a guide.
Hermes was the the guide to the underworld and also the god of the unplanned journey, taking serpentine paths where discoveries happen. This would be familiar terrain to those artists whose work changes constantly with unforeseen results. This way of working is to give yourself up to that which is not readily explainable, to try out forms and inventions and to trust the process.
Baudelaire refers to the north wrapped in mists. The Northern painters, although aware of Italian artists who idealized human forms and perfected perspective in their work, chose a different path following their gothic heritage. Durer’s use of agitated line and his momenti mori prints reference the transitory nature of life on earth. The Isenheim altarpiece by Matthias Grunewald portrays the graphic pain and suffering of Christ and the torments visited on St. Anthony. Hieronymus Bosch vividly shows us fires, demons, and horrors of all kinds.
One is reminded of the lines from Paradise Lost, “One great furnace flamed but from these flames no light but rather darkness visible.” Darkness made visible can also refer to inner psyche which can be shaped in the outer world. This tradition of the grotesque is now evident in the work of the Quay brothers. They exemplify the same dark vision in their videos of detritus and puppets, based on the work of Bruno Schulz and other eastern European writers.
For a long time I have been interested in puppets and bats. Bats which weave the night sky and shape shift the spaces between them in their chaotic flight could be seen as symbols of continuing change as in Ovid’s Metamorphosis. Their flight evokes a metaphor for the process of making. In the imagination of a child, puppets can burst into life connecting reason and intuition. In my installation at UNE of hanging puppets and other sculptural elements, the puppets were mirrored in a dark pool of water below them. At first one saw figures in flight, but they were also reflected in an endless descent.
Dante’s descent to the nine circles of purgatorio, with Virgil as guide, was to seek a path (from the dark wood) and to gather wisdom. The intersection between searching and mark making can happen in the fertile terrain when we travel below the surface and come face to face with the darker sides of our nature, which is washed away in the daylight.
“Must the morning ever return?
Is the thralldom of the earth unending
Unhallowed activity swallowed up
The heavenly visitation of the night” Novalis 1800
When in the studio, and when not, it’s a constant, continuous cavalcade of mixing and mining the ins and outs; making new connections and reinforcing existing ones; building the cribwork ever higher, erecting bridges on bridges, developing the infrastructure of a messy mind.
It’s carrying as much as possible on your back at all times, yet only offering a few small findings on the table at once; kneading, forming, nurturing, pruning: turning the clippings into their own small growths, watering them, and milking them. Folding them, with or without creasing: careful, most of the time.
It’s digging deep into the couch cushions, pulling out long-lost, temporarily forgotten nuggets of past ideas, all the while shifting to get comfortable, only to shift again when the coziness fades to numbness. Shift.
It’s following something down rabbit holes and over lily pads, under trees and over moons. Hiding nests in caves in burrows in webs.
It’s hanging on to a cliff with your feet on the ground, or getting out of bed when you’re still in the clouds.
It’s making noise, making dust, making a thing, or thirteen.
It’s recalling an old flash, an old pan. Recall, recall, recall.
Forget and recall, again.
It’s balancing 16 points of contact on one fingertip, while making lunch. Sketch things out and scratch them in. Press things flat, and roll them up; sort the collection, create distance between your time and your work. Join the edges, and leave the seams.
I explore cycles of accumulation and release in our physical and emotional landscapes. My recent exhibition at SPEEDWELL projects, entitled Out of Sorts, invited viewers to consider individual and collective consumption as manifest in six bales of recyclable materials that non-profit solid waste manager, ecomaine compacted smaller than usual to fit through the gallery door.
Aided by myriad individuals whose gestures of release collectively created the readymade objects appropriated for this occasion, I pressed pause on the recycling process to allow visitors to contemplate their patterns of consumption and the personal, cultural and global implications of disposability.
To facilitate such reflections, I commissioned benches fabricated by Benjamin Spalding out of wood we salvaged from woodpiles in Yarmouth and Cape Elizabeth, and upholstered by Amy Emmons with fabric printed with photos of bales of recycling.
Visitors fulfilled my hope that they would sit on these plushly cushioned benches and register the visual, visceral, and psychological impact of simultaneously minimalist and maximalist monuments to communal efforts to keep things out of the landfill.
Printed on fabric and hung on pegs designed to force viewers to implicate themselves through handling and potentially draping around themselves, were photographs of trash being incinerated and recycling being sorted both mechanically and by hand.
I designed this series of “wearable or wall-able” prints entitled “Complicity” to humanize the process and highlight the fact that when we place something in a recycling bin we are in direct physical dialogue with workers who sort, remove contaminants from, and bale recyclable materials.
Materially manifest in the strata of these intimate yet anonymous commodities is evidence of how we eat, drink, work, play, and clean, and how much (or how little) attention we pay to discarding things responsibly.
Since the exhibition ended, the U.S. recycling industry has been drastically impacted by China halting imports of much of our castoff material due to a crackdown on pollution. While Trump dismantles environmental protections, China is imposing fines and shutting down factories violating previously unenforced environmental regulations.
A crisis point is upon us commanding that we minimize what we are using rather than continue congratulating ourselves on tossing things in blue bins.
At 39 a friend introduced me to Munch’s work. I had been an artist for 20 plus years. That day I woke up. My drawings and painting of my inner world were not just psychological doodling – but actually legitimate subject matter.
I began with pictures and sculptures about the experiences of childhood and how the trauma and pain got played out in later life. Losses of love and and the joys and pain of being a physician and a parent in adult life.
In recent decades horses and maternal figures have intruded into my work.
I am not clear what this is about-my own yearning for my actual mother and my love for my daughter and for the majestic animals who symbolize compassionate power and freedom. And the cosmic need our predatory culture has for mare power, compassion and feminine wisdom before we totally deplete the earth and annihilate ourselves as well as our animal companions on the planet.
A colleague noticed some small elements in a painting which didn’t seem to fit.
“Who’s that?” they inquired.
Without hesitation, I replied “It’s Bones.”
On reflection this is Bones: —Daddy who promised me a pony and never showed up for our visit. —The agony of witnessing pain in animals and humans and being unable to help. —A boy who said my vagina smelled bad. —My best friend’s Harvard brother who raped me. —Nazis who turned my ancestors into skeletons and lampshades and their successors who continue to practice genocide and brutality. —Mrs. Lyons who threatened me at 5 with castor oil. —Boys who tormented me with bad names —A beloved man who spurned me for someone more sexy —My trusted mama who left me at 4 at a boarding school —The senators and representatives who vote themselves good health insurance while people have to choose between food and medicine. —Big companies and governments who thrive on killing by war and cheap labor —The selfishness of all of us who won’t share our comfortable lives with refugees from genocide and disasters
Bones lives in me and in the culture. I don’t like knowing he exists in me too. I ask myself what does he have to teach me.
He teaches me to shout “Back up bones!”
He says, “Find your backbone. Fight like a powerful mare! Don’t let fear stop you. Stand up for yourself and your values. Hold your ground. Be sturdy and lively. Love and play harder”
Since I began the Events/News and Newsletter pages of the Maine Arts Journal, I have also been marking off spam. Last week I emptied the folder at 2,500 plus entries, and after a weekend off there were 250 more to catch up with! I have seen into a gyre of mind-scrambling proportions. Vast distortions of reality threaten to engulf, enmesh and hobble my time and thoughts as I delete, delete and delete.
I woke up this morning at 2am knowing I would not get back to sleep. There is a war on. A war of words that are being puked out by drunk computers from the mind’s dungeon where writers of propaganda meet and mash up with algorithms and endlessly create fictitious names and accounts, attaching toxic links. Even worse is the some times rational voice that emerges and may find a soft landing in someone’s heart or mind. Earworms, heart strings, viral memes are being bombarded at our inbox. There are ominous rants from Holocaust deniers, men who want to boycott American women and promote third world sex slaves. There are messages in many languages, pages of characters directly from the tower of Babel. Some is computer gibberish, strings of brand names, random sentences and live links. There are awkward translations, broken English, robot English, praising the content of our small Arts Journal Blog site, promising to bookmark us and return. This compliment sounds like a threat.
Yesterday I brought this report to my team and we weighed the options. We decided to terminate the comments feature and cut ourselves free from the entanglement.
At 1800 hours I received this message:
“I took a deep breath and installed the plug-in to disable all comments. It means we lost the good ones from Spring too… I hope it works ok.”
Perhaps I will sleep better now, but I can still hear the distant clicking of keys, like the mandibles of an ant army scuttling over leaf and rock, streaming into my devices. Blocked, for now, by a thin veil of technology but there and just waiting for an opportunity, the slightest slip.
Then, before dawn, this note arrived from a friend.
“Somehow I keep thinking of this lately,” they said. It was a quote from Thucydides, an Athenian historian and general who chronicled the war between Sparta and Athens in the year 411 BC.
“The regular meaning of words changed to fit the state of affairs. Insane risk was now bravery for an ally; careful forethought was cowardice; moderation was considered an excuse for being unmanly; circumspection was an unwillingness to commit; heedless attacks was termed manly behavior, and self-defense was a bland excuse for conspiracy.
The one seeking extreme action was considered trustworthy; anyone who spoke against him was suspicious. If you were a successful conspirator, you were smart; you were clever if you discovered a conspiracy. But if you made provisions against either situation, you risked dividing your party and living in fear of your opponents. It was simply the same whether you stopped someone from doing wrong or you discovered a new opportunity for wrongdoing.” Thucydides
Day is emerging now from night, the half moon setting, and Antares no longer visible. The sun will rise, and day will come. The day will come.
In many ways, that day is already here.
Provincialism (n.) “narrowness of mind or outlook; lack of sophistication” (Collins English Dictionary)
“Provincial” is a tricky word. After all, when we talk about the arts, this might be the term we sense as the other to “urban.” And yet, it would only be balanced if “urban” and, say, “urbane” were blended. “Provincial” carries an inherent sting.
How do we talk about regional or local art communities in a way that acknowledges their identities and their distinctive strengths and weaknesses without the presumed insult of provincialism? This is a huge topic of interest for the artist communities of Maine, but it is a conversation avoided by both sides of the polemic. After all, to look down your nose at your local community with the insult side of provincialism isn’t going to win you many friends – or it could isolate you within your own elitist clique. And to argue for provincialism is, by definition, an argument for ignorance: It’s a losing prospect out of the gate because the overbalanced weight of the word.
Not surprisingly, this problem begins in France. That said, the strands of painting that came to lay the path for American art and Maine painting in particular flowed primarily from France. And our French roots go back to our state’s foundation: Maine, after all, gets its name from a French province.
In the nineteenth century, the cultural map of France was described in two words: Paris and Le Désert – “the desert.” That was it. You were either in the central cultural city of the world (as the French saw Paris) or you were in a cultural wasteland.
And yet France is the place that literally institutionalized local flavor: Champagne is only from the Champagne region – or else it cannot be called “Champagne.” Bordeaux’s famous wines are only from Bordeaux – and so on. And this is regulated and enforced by law. (The same also goes for butters, cheeses, etc.)
We can use terms like “regionalism” and “localism” but there is no balance for the tacit insult of being labeled “provincial.” Nonetheless, underlying this seemingly overdetermined topic is a rich conversation that — due to our own politeness among our arts communities — has been overly overlooked. This issue of the Maine Arts Journal hopes to open the floor for this conversation for the benefit of all.
I see Maine as having one of the best art “brands” in America: How is that distinctive Maine brand good for Maine artists? How is that limiting?
Like New York, Maine has one of the densest and richest art historical traditions (including art stars and major movements etc). To what extent does the sense of place bring the communities together — or not?
Many artists, including a number of the nation’s biggest names, simply work in Maine as a place to find focus. Their work, their conversations, their galleries, their concerns have little to do with Maine. In other words, many artists working in Maine don’t consider themselves “Maine artists.” And if their shared concerns are not artistic, do they have economic, legal or social points in common? Should they?
Local color plays a role for many artists working in Maine, it allows for a metaphor of place where an artist might decide that it is here, “between rock and root” that they will hammer out their visions. Building or participating in a “brand,” after all, helps build bridges of expectation or markets while reaching clearly into recognizable cultural communities populated with real people, peers, colleagues, friends. But does this make them willfully provincial, intentionally branded (in the hot iron sense of the word) to a certain extent with ignorant narrowness?
“Provincial” might roll off the tongue as an easy sneer, but it opens the door to some complex and important conversations about the unity and diversity among the communities of artists working in Maine.
above: Emilie Stark-Menneg, Add Gulls, 2017, 48”x36”, acrylic and oil on canvas
“Regionalism: Maine Art and Artist“
We are pleased to present the Fall 2017 issue “Regionalism: Maine Art and Artist”. A variety of artists and writers respond to the question: Is regionalism possible in a globally- connected environment? What does the term Maine artist mean in today’s art culture and is such a term meaningful at all? From Ed Beem, Marsha Donahue, Lucy Lippard’s words to the art and reflections of William Irvine, Mary Armstrong, Emilie Stark-Menneg and many more, they all explore an in-depth discussion on a sense of place that is both unifying and unique. Marsden Hartley garners more than one mention as an artist who returned to and claimed Maine as his muse.
We received 21 UMVA members’ submissions for this issue, more than any other theme. We look forward to your submissions for the upcoming issues. The Journal themes change quarterly and so there are many opportunities for an artist to find a subject that suits their individual temperament. Check the guidelines for the theme of “Innervisions” for winter 2018 and consider contributing. The Journal includes chapter updates and issues concerning all members, and a UMVA Newsletter for artist opportunities that will be kept updated.
There is a News/Events selection on the menu that includes show listings of members and member-affiliated galleries and non-profit organizations, and includes open calls for art. Check the listings for ongoing updates and to get an idea of how much art there is going on around the state. The Journal is launching its own Facebook page, be sure to “Like” the page to get regular highlights of members art and ideas, excerpts from the Journal, and archives, and updates on current events.
We would like to welcome Kathy Weinberg to the editorial board of the Maine Arts Journal: UMVA Quarterly with her own words:
“I joined the UMVA because of the Journal. I like to communicate through writing and believe in publishing. As “The Fourth Estate” journalism has a high place in our society. Mix journalism with poetry and you get a sense of what the Journal aspires to. The Journal allows a variety of artistic points of view to be seen and is a beautiful showcase/ platform of the art that is, and has been made throughout the region. The Journal offers a forum where the artists voice can be heard and where ideas about art and the artistic life are shared. I feel that being an artist in today’s society is by itself a quietly subversive act that I practice daily and by tending to my projects and visions affect the lives of others around me in this way. “ Kathy Weinberg, 2017
Enjoy this Fall issue with a cup of something warm in this season of change, introspection and added layers,
From the Maine Arts Journal Editorial Board,
Jeff Ackerman, Dan Kany, Natasha Mayers, Jessica McCarthy, Nora Tryon, Kathy Weinberg
The romantic trope of the melancholic, or even crazy, artist distorts the very real tensions the artist experiences when engaging in content at the intersection of the cultural and personal, that zone where the artist lives and thrives. While making art, an artist may be dealing with anxiety, disappointments, insecurity, fear and/or desire, and sometimes a touch of joy and ecstasy. Artists possess the tools to explore what is below the shallow surface of normalcy and this may appear disturbing to those who shy away from having their sensitive nerves pressed.
Art is too often seen as a retreat from the complexities of the world, but it not just a relief from our troubles, or from the global problems, but more a way of taking them on. Art can engage with the darker side of our psyches and the darkness in our culture. We use the word “play” in the context of art but play in this context is very serious, like Hamlet, where everybody is dead at the end.
We choose subject matter we are drawn to for reasons we don’t always understand, and such choices are critical to our exploration of who we are. For the winter issue, we invite artists to participate in an exploration of art as psychic content made visible; an expression of both individual psyche but also the psyche, or soul, of the culture. Does art exorcise our demons or does it just exercise them and take them out for a walk in the sunlight?
We invite UMVA members to submit up to 4 images. Also Include an image list and statement or essay in Word doc. format. Image credit list format: Artist’s Name, “Title of Work”, medium, size, date (optional), photo credit (if not included we assume it is courtesy of the artist).*
Images should be approximately 1000 pixels on short side with total resolution between 500KB to 1.2MB. Image file names must include the artist’s name and the number corresponding to the image list. Put “InnerVisions” in the subject line and submit to email@example.com <mailto:firstname.lastname@example.org> by December 1st deadline. MAJ will limit the “Members Submit” section to UMVA members who have not been published in the past year.
We are no longer able to accommodate artists’ formatted visual essays, we will lay out text and images submitted using the new guidelines above.
Maine artists and arts community members can become members of the Union of Maine Visual Artists by clicking here <http://umvaonline.org/index.php?page=join> . Membership helps support the UMVA’s advocacy and helps make this Maine Arts Journal: UMVA Quarterly possible. For a free subscription to the MAJ click here <http://umvaonline.org/index.php?page=journal> .This means that a link to this Journal will be mailed to your inbox.
*It is the MAJ’s policy to request and then publish image credits. We will not publish images the submitter does not have the right to publish. However, we leave the question of photo credit to the discretion of the submitter when there is no required photo credit (photo by self, image ownership freely given, copyright with contract, copyright expired, work for hire, etc). This is particular to our article genre we have dubbed “visual essays” In light of our policy and requests, it is to be assumed that any uncredited or unlabeled images are the author’s/submitter’s own images. By submitting to the MAJ, you are acknowledging respect for these policies.
The Artists Rapid Response Team! is a project of the Union of Maine Visual Artists. Members of ARRT! are UMVA members and activist artists who work to provide visuals for progressive groups throughout Maine, seeking to add a visual voice to help carry their messages far and wide. The following images are recently completed banners. Click on them to expand images.
The slideshow below gives a glimpse of the July 4th 2017 parade in Whitefield Maine, titled “Liar Liar Pants on Fire!” Artist Natasha Mayers has organized a community Independence Day Parade in her hometown of Whitefield for decades. Many of the props, banners and constructions in this year’s parade were created by ARRT!
LumenARRT! is a project of the Artists Rapid Response Team (ARRT!). We work through the Union of Maine Visual Artists (UMVA) to advocate for artists and further the work of progressive non-profits in the state of Maine. Our video projections create a visual voice for these organizations and like electronic graffiti, bring awareness to issues of social, political and environmental justice.
LumenARRT! participated in the River Jam Fringe Fest in Biddeford Friday, September 15 with a projection of “Warming of the Gulf of Maine” video-mapped on the facade of the Marble Block on Main St. Festival goers of all ages also joined in the draw-your-own-comments/electronic graffiti using “Tagtools” and shadow puppets projected around the corner on a Franklin St wall.
Click on images below to see a short video of the project.
9/22 —Tag tools interactive projection on Mechanics Hall celebrated the Community Television Network and highlighted their annual fundraiser, UMVA Gallery renovations and transformation to becoming the “Portland Media Center” 516 Congress St.
10/6 — First Year anniversary of opening of the LGBTQ Equality Community Center: LumenARRT! will be projecting interviews (with sound) on shapes in the Plaza, as well as some interactive components on Mechanics Hall, 511 Congress St, Portland.
Maine has its own character, soul if you wish. I felt it the first morning I woke
up in Maine, in an A-frame on Tom Leighton Point in Washington County, lobster
boats droning off shore, gulls crying, the smell of herring bait. A smudge of islands on the horizon. I had arrived from Scotland, and our two souls bonded. It was love at first sight.
As my work developed, it seemed to be formed by those two places: the
white fishermen’s houses of Jonesport and the whitewashed farms of Scotland; the presence of the Atlantic, sometimes moody and turbulent and other times fresh and clean as linen sheets.
So I worked with those visual stimulants, but the depiction of landscape is
never the end intention. For the creative artist it is the vehicle through which he
expresses something more universal, the landscape of the mind, where we all live no matter our physical location.
John Marin’s seascapes are not just about Maine scenery; “The Written Sea”
comes to mind, a favorite of mine. Marsden Hartley’s paintings of Mount Katahdin
are presences that go beyond Maine—they have the grandeur of a Tahitian god or a Greek hero, like Heracles.
So does it matter where we live? I think it does, for each artist finds his
comfort zone, a place he feels connected to. Van Gogh in Provence, Marin in
Addison, de Kooning on Long Island. It is a place that allows us to communicate
with our surroundings. We use the props at hand, be they hills or harbors; in my
case, clouds, islands, and boats. But are they any different from cypress trees, vineyards, and wheat fields? The trail of a lobster boat echoing the horizon is just,
for me, a necessary line in the composition, which strengthens the final expression.
Artists talk to their surroundings, but not in any local language; after all,
artists are forever from away.
Regionalism The term Maine artist and the concept of regionalism are political in the sense that the lines on paper defining these terms are drawn on political maps. It is currently difficult to divorce these topics from the related, bitter cultural divides that are roiling politics, not just in America but across the globe. These conflicts are not new and in fact this archetypal struggle stretches to the birth of human civilization, and is mythologized in the Biblical story of Cain and Abel.
Cain was a farmer, a settler, and Abel a herdsman, a nomad. The story illustrates the real world tensions between settlers and nomads. This polarity plays an important and universal role in how cultures develop and evolve. Settlers organize, become specialists, invent and build. Nomads carry ideas on their backs from one settlement to another. Throughout history, culture has thrived in cities and regions that were advanced, well organized, but that also received travelers, traders and immigrants, and sent their own citizens out into the world, for commercial and cultural purposes.
All over the world this divide between urban globalists and rural nativists is turning bitter, hostile and at times violent. It seems ironic that there is an international movement of isolationist, nativists—they are, ironically, involuntary globalists. Art culture is similarly divided between globalists and regionalists, each with legitimate leanings—pride and love of place pitted against curiosity and openness—and many have no problem situating themselves between these compatible sentiments.
The term regionalism came into use to describe the works of artists like Thomas Hart Benton, Grant Wood and John Stuart Curry, whose works were generally set up as the antitheses of European modernism. They celebrated rural and working class America at a time when many urban American artists still looked to Europe, ancient and modern. Study in Paris and then the grand tour of Italy were seen as essential to an artistic education for many Americans, and these pilgrims, in turn, set up a view of America as provincial.
The Painter of Maine Maine’s première regionalist, Marsden Hartley, is a more complicated story, and the works that are considered regionalist came after he established himself as one of America’s most prominent modernists. He made a conscious decision in the 1930’s to become, in his own phrase, thepainter of Maine, and landscape painting is naturally at the core of Hartley’s regional identity. In Maine he found a wild nature, untouched by man, which allowed him to express a religious feeling between melancholy and ecstasy. He possessed a knack for discovering a profound beauty in the barren and desolate.
But despite Hartley’s own desire to be the painter of Maine, I cannot see this work through a regional lens. The Maine works have the same mood and feel as his Alpine or New Mexico landscapes, or in his series on the barren rockscapes of Dogtown in Gloucester, Massachusetts. What Hartley found in Maine or in Dogtown was an isolation and solitude that many artists have found in the anonymity of the city. As with much current Maine landscape painting, the appeal is universally broad and the city dweller may even be more in need of Hartley’s portals to the primal than the rustic. Hartley’s sentiments are universal in the most cosmic sense of that word.
Hartley transformed himself into a regionalist defensively. In the jingoist atmosphere of the 1920’s and 30’s, he was criticized as being too European and too modern. Regionalism was seen as true American painting and the preferred mode was realism rather than the imported mode of abstraction, though the most prominent regional artists look incredibly artificial to our modern eyes (and I imagine they likely did then to those not blinded by ideology). But Hartley was not a reluctant convert, and shared some of the nativist, xenophobic tendencies of the pro-American painting camp. The politics of that day pivoted around themes that sound all too familiar. The rural working-man was mythologized as the true American, as opposed to the urban, Europeanized, effete elites.
For that latter type you can insert Jew, but Jew in this context is not an actual Jew, but a stand in for the foreign born, the financial elites, condescending toward the common man. Hartley’s essays implicitly betray his sympathies for this view, and his letters reveal them more explicitly. He had a well-known love affair with a German officer who died in World War I, and Hartley continued to have a love affair with German culture. In 1933-34, he traveled to Germany, where he saw and admired Nazi pageants and parades, and found common ground in the Nazi idealization of the folk. He linked a New England Anglo Saxon heritage to their German roots. Like the Nazis, Hartley was obsessed with youth and beauty as an expression of racial purity. His homosexuality, rather than mitigate his admiration for the Reich, played into a fascist fixation on masculinity, athleticism and male power. Even his admiration for Native Americans was colored by his viewing them as racially pure; he mentions in a letter how the Indians of Mexico would not go near the mixed race mestizo. This was all played down with his many Jewish friends in New York art circles, but Ettie Stettheimer, sister of painter Florine Stettheimer, stopped inviting him to her salon because of what she described as his admiration for Hitler.
Much of Hartley’s nativist attitude was quite common in New England, and all over America, at that time. He lamented that New England was being ruined by commercialism, and the nouveau riche. Criticizing the nouveau riche is different from criticizing the rich; the poor as well as the wealthy Anglo Saxon might use that term to describe a person of moderate wealth, one or two generations removed from immigrant poverty. Their names might still be foreign as well as their accents. Tending to be proud of their achievement, they might display their wealth to the degree that the Boston Brahmin might hide theirs.
It is in Hartley’s quasi-religious paintings of fisherman and loggers that this bias can be detected, and knowing his leanings does affect how these paintings are currently seen and read. The paintings themselves are often striking, but the brilliant paint-handling cannot be divorced from the subject matter. He indeed elicits a real sympathy for the subjects, but in light of the election and recent events in Charlottesville, Virginia, these subjects are once again charged. This interpretation was present in the political moment Hartley’s images were first painted, but fell into the background in the intervening years. Saying this, is not to suggest that we should shy away from viewing the works, but rather that we should fully engage with them, because of—not in spite of—their flaws. Great works are inevitably made by flawed humans and contain flawed ideas, and the tension between Hartley’s authentic mysticism and (what we can now see as his) misguided politics make these paintings worth grappling with.
The heroes of these paintings are presented in a Biblical framework; the working-men are Christ-like, or like Christ’s fishermen disciples, and a fishermen’s dinner is clearly read as a last supper. The routine dangers that the loggers and fishermen grapple with make them suitably heroic subject matter. But these occupations were fading even in Hartley’s day, and today they are a smaller part of the Maine economy, though they play an oversized role in Maine’s myth-fed leading industry; tourism. There is a false note in having such figures stand for the region, and that is especially true now. Van Gogh painted his province’s working folk as he found them: a postman, a doctor, as well as farmers and fishermen. American regionalist sentimentality plays into a lie now current on both sides of the political divide—the mythos of the working class. This term is now antiquated and sexist, suggesting masculine physical labor but excluding, teachers, bank tellers, nurses, and other common, modern occupations. Women, exceedingly rare in Hartley’s work, take on a secondary role when they do appear, and the men are depicted in a style of exaggerated masculinity, as in his depiction of a Hercules in a G-string (Madawaska—Acadian Light-Heavy, 1940). That Hartley shares this quality with Hellenistic sculpture, Michelangelo and Marvel comics does put him in good company, but points out that his men look more like culture than nature.
Provincialism We cannot blame an artist for painting what they love. That Cezanne chooses to paint his mountain is understandable. But Provence cannot claim Cezanne, who, though a Provencal, influenced modernist painting worldwide, not for what he painted but for how he painted it. That sort of promotional language essentially defines the parochial and provincial character of regionalism.
Hartley very consciously honed in on regional subject matter, but went on to make the dubious claim that even his style was native. Maine has no ruined temples from antiquity, no Romanesque or Gothic churches, and no Renaissance paintings—all of the historical components of Hartley’s, or any Western painter’s, style. Hartley claimed that Albert Pinkham Ryder was the source of this native style, Ryder being a fellow New Englander, born in New Bedford. But Ryder moved to New York Cityat agetwenty and painted allegorical scenes from his imagination. It is a stretch for Hartley to claim him for Maine, but that is how regional thinking sours. Pollack also claimed Ryder as an influence, but considered him the only American painter of note and, in his view, the antithesis of regionalism—a painter who broke free of the parochial traits that Pollack bristled against.
I understand Provincialism to be simply the inability, or conscious refusal, to see an artist in the large context of art history. It is usually associated with geographical isolation, physical remoteness, but it is more of a mental construct, a filter through which the world is viewed. As a mental artifice, provincialism is not confined to geography; there is also temporal provincialism, confining oneself to a time period, usually the present one. The allegiance to stylistic ghettos may be the most common provincialism.
Provincials, whether geographically isolated or isolated by their biases, are slow to get news from outside of their borders and may argue about controversies long settled elsewhere. In Maine, abstractionists and conceptualists battle the heirs of Andrew Wyeth and Fairfield Porter—a faint echo of the controversy surrounding the 1960, abstraction-dominated, Whitney Biennial. Provincialisms also overlap and reinforce each other. Sophistication and education do not guard against parochial thinking. And academia is home to some of the most remote outposts in art culture, completely cut off from the common populace, by language and habits of thought.
In addition to the provincialism of the provinces, there is also the provincialism of capitals and powerful nations, the belief that all of the culture the inhabitants require exists within their borders. The New York school, at the height of its prestige and influence, was a very small town. There are more galleries in Maine today than there were in New York in the 1950’s.
The critic Clement Greenberg is a good example of an art capital provincial. As a champion of the New York School, he defended himself against the charge that he was an ideologue by insisting that he was merely an empiricist, and that the best art of his day was flat and abstract. However, he only seemed to consider artists and galleries within walking distance, or a few subway stops. Europe did not seem to exist for Greenberg. He ignored the north European COBRA painters. Established artists such as Picasso, Giacometti and Balthus were considered old news, though they continued to make often remarkable and relevant work until the end of their lives.
Hipness and cool are also provincial traps. This ideology ranks high all that is currently in fashion, and deems it the coolest. By always focusing on the present trend, the hip never seem to notice how cool the old stuff they ridicule or ignore once was. Related to this is Brooklyn provincialism, and all hip neighborhoods across America are being declared the next Brooklyn. It is a secret hid in plain sight that some of the best artists in Brooklyn have been working, in what is now seen as the style of the moment, for several decades.
Art capitals are often where great art can be seen but not necessarily where it is made. Those currently considered the leading artists of the late 19th century, though connected to the Parisian art capital, did their most significant work in Provence (the original province), Brittany and Tahiti. Cezanne, van Gogh and Gauguin define that era for us, yet were largely unknown to their Parisian contemporaries and the leading painters of that period are now mostly unknown. That is not to say that the Provencals knew what great painting was happening in their midst. And who can truly claim van Gogh—the Dutch, Parisians, Provencals—all of them and none of them.
Can Maine claim artists like Marsden Hartley? He painted landscapes in Europe and New Mexico and unscrupulous dealers sold his Bavarian mountainscapes as Maine scenes. Does a border really determine who is a Maine artist? The reputations of local artists loom large in their homelands, yet fall into the middle of the pack outside of those locales.
Hartley’s work and subject matter beg comparison with the Italian painter Mario Sironi, a great painter whose work is not well known in this country or even outside of Italy. Sironi was a fascist and so his reputation further suffers for his being on the losing side of World War II. He depicted poor workers in religious attitudes and his barren cityscapes are unquestionably close in spirit to Hartley’s landscapes. Architecture is a point of pride for the Italians, so the city is a nationalist expression of the genius of Italy. Sironi’s work and politics produce the same equivocal response that one might get from Hartley. Both are great painters whose work deserve to be seen and considered in the context of these thorny issues.
Do Italians need to know more about Hartley? Do Mainers need to consider Sironi? Clearly not, but expanding one’s horizons is never a bad thing. It can correct the biases inherent in a regionalist focus. I would reject regionalism, though not regionalist art. For the artist, subject matter based on their passions is laudable, maybe even necessary. But to view art through a regional filter is provincialism, dragging the work into the small context. I do not have to be a believer to appreciate religious art or gospel music, but I do expect the artist—on some level—to be a believer. Hartley professed a creed that many of us might reject, maybe even strongly, but the power of his belief produced authentic and powerful painting.
In the past, many artists came to Maine to paint the landscape, and I contend that by defining the region did a disservice to artists like Robert Hamilton, who did not make Maine paintings. Today, many artists live here for diverse reasons and work in a wide range of artistic styles. To view this art through any regional filter, is unfair to the artists who see themselves in the larger context. I still get a thrill driving over the Piscataqua River Bridge, but that has nothing to do with how I see art or make art.
—These images of my paintings represent a chronological order and represent the work that I feel is most directly influenced by my time here in Maine. There are other groups of works that deal with other issues and themes—Mary Armstrong, 2017
I first came to Maine to go to Skowhegan (then a school of Painting and Sculpture) in the summer of 1977. I returned as co-dean (with my husband-to-be Stoney Conley) in 1980 and then as faculty wife (Stoney taught fresco) in 1984-85. How lucky for us. The cosmopolitan nature of Skowhegan set us up, from the beginning, in a community of Maine artists and an International array of visitors that gave us a sense of Maine as a contemporary haven for all kinds of work.
We fell in love with each other and Maine at the same time. We were able to buy a little house on the coast at Georgetown in 1980.
For our first few decades we spent summer’s teaching-free months painting in makeshift studios. We lived a very solitary life of work. The only socializing was the occasional visit to Skowhegan for visiting artist’s lectures. Gradually we got to know some of the locals here in Georgetown. But, coming to Maine still means removing from the world, to focus, to work.
I think that there are several “Art Scenes” in Maine. We are so lucky to have the great regional museums and art centers, scattered throughout the state, that showcase really good work from artists working in Maine. I think these institutions keep us all on our toes, inspired and challenged.The Center for Maine Contemporary Art (CMCA) is especially important for expanding coverage and scouring the state for ambitious talent.
For me, the most interesting statement and question that you pose is: “ Today’s art culture inhabits an international archipelago populated by the educated, well- traveled, and well- read. These like-minded individuals may have more in common with their counterpart’s half way around the globe than with their next-door neighbor. Can a regional style be authentic in this atmosphere, or is it bound to be a willfully naïve affectation?
I think It’s important to keep an open mind and a raging curiosity about what other artists are doing. Now, at this later stage, it is just as important for me to make work that closes the distance between where I am, what I think and feel about that, and how paint, as an embodying material, can explore that.
There is an important balance between the world and the work. But, ultimately, the deeper wells of inspiration come more and more from simply being….in the light of Maine and my imagination. Perhaps I am willfully naive. If that can be translated into moving with rigorous simplicity, I’ll take it!
“I was more interested in daily life, less melodramatic human interactions, poems of place, and glimpses of transcendence through ordinary things,” Karie Friedman said of her writing. Waldo County Poet, translator, editor, and founder of a poetry workshop group The Poets’ Table, Karie Friedman died of a sudden illness last week. Along with her two daughters and many friends, we pay our respects and honor her words. Work is in progress to publish her most recent collection of poems.
“Yes, the thought of poems that never got written, that I might have produced when my neurons were moving faster and my passions hotter, does sadden me. What a dope I was not to assert myself, etc. On the other hand, my peripatetic life, with its personal ups and downs and varied roles as a motorcycle tourist, back-to-the-lander, mother, faculty wife, truck dispatcher, landlady, and editor, plus a few others I haven’t mentioned, have fed my writing and continue to do so. Now that I’m underway, coming up on the age of Amy Clampitt when she published The Kingfisher, I’m making a run for it.”Karie Friedman
Catch N. C. Wyeth, Dark Harbor Fishermen, 1945.
Swamped by silver herring,
the dory is so full
it should be sinking,
but there’s no water-
line, no glint or splash
around its hull or those
of other boats nearby.
they float in a black
space that might
be wet or not.
All eyes of men and gulls
focus on the catch,
more luminous than coins.
It is a dreamlike haul
and we’re the dreamers,
hovering above, with a gull’s
eye view, drawn not by hunger
but by the allure of shine,
the amazing prospect
of wading knee-deep in light,
scooping it in a net.
Karie Friedman, 2016
To read more of Karie’s poems, and biography: https://kariefriedman.com/home/
When people talk about tragic events they often start with where they were and what they were doing as if by introducing the mundane back-story one could perform some crude magic and reverse the outcome. What this does is illustrate how our pact with the continuity of things has been ruptured and forever altered.
We follow our trail of breadcrumb memories, back to the time before.
I was on my couch when I heard the election results. The night before I went to bed with the stock market crashing, globally, and an electoral map turning red, like a wound, across the country.
One month later I drove into Manhattan at sunset with my husband. An oppressive, solid, cloudbank was low in the sky. Stopped in a long chain of traffic, we sat while the sun edged through from under the clouds. The city was backlit, darkened, and the low angle of the orange sun made harsh silhouettes out of the rows of cars, metal shells—the shadows between objects were like chasms. Looking to our left, there on the Major Deegan Expressway, Hell’s Gate Bridge was illuminated and glowing against the grey black world around. “An Apocalyptic sunset,” we agreed.
Did I remember then how the morning began when the handle on a full cup of coffee broke just as I handed it to my husband? Or did I remember that later, when all things became signs and portents.
That same night, just before midnight, an old friend had just left after a long dinner. My husband checked his phone because a call came through during the meal. We were sleepy, happy, tipsy—in good spirits. He listened to the message. “Its Simone,” he said and we both looked puzzled, she did not usually contact us. Our relationship to her was with, and through, Paul Oberst—Simone was Paul’s former wife, current friend, partner and collaborator. “She said to call as soon as I got this message,” he said, “is it too late?”
It was too late. We have never called anyone at midnight. But sensing, already, that this was not a usual call, without hesitation, I said no, it was not too late. I never say that. We were less sleepy, less tipsy.
What follows are images, both of us pacing, my husband just holding the phone, not speaking, then sitting down on the edge of the bed, silent and listening to the voice on the other end. “What is it?” I mouthed at him. “The worst,” he mouthed back, and kept listening, his eyes had the same look as on the day he saw the World Trade Center hit by the second plane, and then both towers crumble, from our rooftop, less than a half mile away.
Even then I did not know what I believed the worst to be. A dark road, a deer leaping flashed through my mind. A state of profound ignorance enveloped me. A few moments later I mouthed, “An accident?” now wide-awake and sober. He made one gesture that said it all, a common gesture children use: an extended thumb and forefinger pointed at his temple. It was no accident, and it was irrevocable.
Did I sleep or just lie in bed drifting in fragmented thoughts? The next morning I began to look through my correspondence with Paul, wondering what our last conversations had been, what had we been saying, were there signs? Certainly signs could now be seen in retrospect, signs that were obscured by the light of reason and belief in positive solutions to everyday or unexpected problems. And always, always assuming that despair was not an option.
I began slowly at first, and then methodically, to compile my email exchanges with Paul into a document. Starting at the beginning, following many twists of threads and tangents often several threads at a time. Over the course of hours, then days, I transcribed an 800-page document that spanned four years. My husband has a similar collection. During those years we also regularly shared studio visits and meals where we talked and carried on the conversations in person. Our correspondence covered a range of topics and moods from thoughtful and philosophical to silly, from analytic to bitchy, sometimes gossip, often poetic, ending days before my friend killed himself, and just as I arrived in New York.
What does this number, 800, mean to me in an age where numbers work at cross-purposes—Popular Vote vs. Electoral College? Paul had friends he had known for thirty years, or fifteen, one friend never met him but exchanged a meaningful note that moved her. And then there is his artwork, compiled and filling a measured space in the new studio he was building. His recent video had him measuring a section of beach. Numbers represent a need repeated, like three meals a day, or two aspirin.
To me the numbers meant continuity. Daily, and often several times daily, our emails exchanges became a voice narrating our lives. Paul, being a few years older, often took on a role of older brother, sage advisor and flat-out cheerleader. My correspondence with Paul continues now in my head, some days narrating events, describing an exhibit, something I read, or a fleeting thought. And times all I can say is “Dear Paul,” followed by a long silence, concluding with “Love Kathy.” Sometimes I repeat these lines, over and over, like a mantra.
We do not know what the next four years will bring. Hunter S. Thompson killed himself at the start of the second Bush term; despair set in even when his voice would have been helpful to counter what was to come. Paul’s abrupt departure took some of the light out of the room at a time when we feel dark forces gathering. Will I look back to the events of this time and read them like tea leaves, an oracle, as a prophecy? Whatever is to come, I will always look back on this moment in time as silhouetted by a late fall sunset, not shedding light, but casting darkness and deepening shadow. A time when Hell’s Gate was illuminated.
Letters and fragments
from Paul Oberst to Kathy Weinberg
October 25, 2016
Sure is gorgeous at this moment with this sunrise. I just walked down the drive to appreciate my humongous pile of firewood. I can’t believe I have done that in such order. My peacock tail was in full display as I walked by it and picked up a stray stick to throw in the stove, which is stoked and running at this very moment. Life is good and graceful at this very moment.
Have a lovely day creating and being.
As for success, I was most successful as a child. All I really want and need to do is play like that and all is fine, and I do that at times and am going to work a lot harder at it from now on out. I think our culture is insane and at times I think somehow I am supposed to heal it. That is not possible. I can do a little counseling, I can be a shaman in the studio, and I can hang with my buds tearing it all asunder over a meal and drinks. And you know what. That is mighty fine my dear. Chin up. P
January 25, 2016
I’m caught in these streams of thought that are along the lines of, “Now why is it that this really matters?” I look around and for the most part I have rather efficiently organized my life and creations. Again the question is raised “Why?” It only matters if I am inspired. And I have been so inspired in this life. But I have learned not to avoid this current form of questioning knowing full well that such matters are best penetrated and explored fully.
May 29, 2015
Dear Kathy, You know, no matter how hard one works in an alternative way to one’s nature, the truth of one’s nature always comes through. I have always been drawn to black and to the mysterious. Death has always been fascinating to me. Even though I do banded poles of lovely colors, they suggest passage…passage to what, through what. The answer, LIFE. Back to the mystery, back to black. I take a set of dice and photograph them…dice, game! Light subject! Wrong! Luck. Death. Life.
I swear. It is insane. Kathy, when the dice are blown up…any of the out of focus images, the resulting mist of jet sprayed fine ink is so gorgeous my jaw drops…if only Seurat could have seen this printing…he would have stopped painting.
What a stunning day! Peggy Lee is in the background singing, but I can hardly hear her today. Paulo
May 27, 2015
Art is so damned hard. It is exactly like life. And at times it is so flawlessly graceful. Remember the Barnes Collection tour. Imagine the struggles that went into the creation of all those works. Imagine the struggles to exhibit it all! Sobering. It is like walking this warrior’s path of heart. Not for the faint of heart. But, there is no choice.
May 26 2015
There is a song by Peggy Lee that goes “Is that all there is to—“. And it goes from her childhood up to her mature years and then reflection on life at the very end. Is that all there is to a circus, is that all there is to life, etc. So, Simone and I call such days as today, “A Peggy Lee Day.” … It is irrational, art. IT defies logic. I defy logic.
December 13, 2014
Kathy my dear, one could argue that I am an arrogant son of bitch about my art….and the art of my friends. I just feel that what we are doing is sacred work, pure and simple. As long as it is sacred and speaks to the great and noble longings of humanity and creation, then the art world can kiss my scrawny ass. Their loss…surely not mine because I am making the shit no matter what. Sacred Shit. We make this shit because it brings balance to the world because creation deems it necessary to do so because it is the nature of our nature in resonance with nature.
July 9, 2013
Okay the gardens are now in peak performance…the fireworks of plant blossoms…the Day Lilies and the lavender spiked native Maine flowers and Black Eyed Susan. The Hosta is starting to bloom and so much more. The day lily are over 5 feet tall and each year get taller. The last picture is taken from the enclosed porch above the entrance door. Eventually the garden may all displace me.